Bromleion.  
A Discourse of the most substantial points of Divinity, handled by divers Common places:  
With great study, sincerity, and perspicuity.  
Whose Titles you have in the next Page following.  
Scribimus indocti, doctic problemata passim.  
LONDON Printed by Thomas Creed. 1595.   

ensign Bromleianum. TIMOR DOMINI INITIUM SAPIENTIAE.  

The contents of the principal things handled in this book.  
Of the fear of God.  
The Glass of Vanity.  
Of the word of God.  
Of God.  
Of his Creation.  
Of his Providence.  
Of creating man after his Image.  
Of justification.  
Of Predestination.  
A pattern of Sanctification.  
The benefit of Adoption.  
A Remedy for Sorrow.    

To the Right Worshipful, and the chiefest now alive, of the Honourable house of the Bromleys, his great friend & favourer, Sir Henry Bromley Knight, S. I. wisheth the grace and favour of God in this world, and in the world to come, perpetuallioyes.  
MAnet alta mente repo'stum, The Poet's speech, expressing the effect of displeasure. So hardly are we given by the course of nature to forget injuries and displeasures, or to let pass discourtesies offered. But as the wise man saith, it is a man's honour to pass by an offence; so noble dispositions, do not so much regard the injury of their inferiors, as what may best fit and beseem their estate. I must needs confess (Right worshipful) that I have greatly offended, by reason of my absence & want of thankfulness towards you for so great benefits received. But as I found that I was many ways unworthy and unable, to stand before your honourable father, so have I full proof of the self same insufficiency in myself toward you, even unto this present day. Thinking it all that I could well perform, (if it were possible, to make any requital or part of amends, for such bountiful liberality, as also more than common courtesy from yourself,) to make my hearty prayers unto God, for your prosperity and good estate, that you might rise from credit, to worship, and honour, and princely favour, that you might match, or at lest wise come as near as might be, to that high degree, which your noble father possessed. Yet could I not think that sufficient, unless I had in some measure, showed unto your worship some fruit and effect of my study and labours, unto the which I was so greatly maintained, by your honourable father's liberality, and furthered also, not meanly, by your favour and good will, which was and is the more to be remembered of me, because it came from you, on my part, undeserved, and which is more, unlooked for.  
This that I have presently dedicated unto your worship's view and patronage, part of it, is no other, then that which you have read before, and somewhat more to express my painfulness and good will, though otherwise it be but mean, and not so worthy the reading as I could wish it. I laboured in the first part of the Epistle to the Romans consisting on justification, and was so bold, as to present it unto your father's honour, thinking also to have done my best in the second part of the same Epistle, concerning Gods eternal predestination. Which at this time by Gods help I have finished, yet so, that my shoulders were eased of the burden. For lighting upon a treatise of that matter, written by that famous and learned man, M. Theodore Beza, (far more excellent, than I could either devise or frame) glad was I, that my study and searching was so well prevented. The places of scripture which were added to prove every weighty point, were so confusedly set down, that they might have wearied the reader, rather than directed him. Which when I perceived, I took some pains though small, to help in that behalf. And because every reader is not of the like understanding, and that this point of religion seemeth hard to conceive, (especially to them whose wits be not exercised in searching such matters) I thought good out of every chapter, to take out the principal matters, & to join them to their proofs, desirous to make all as plain & as easy as might be possible. All which I humbly request your worship, to accept in as good part, as it is offered, which shall be a mean to encourage me, to labour further, if it like you. And so I leave to trouble you any further, only wishing, that your name and credit may be such, as was that of the Right honourable the Earl of Bedford, who had deservedly gotten this title, The good Earl of Bedford. That in religion to God, and to the Church; in loyalty and faithfulness to the Prince, and to the Realm; in love and liberality, to learning and poor scholars; in care and bountifulness, to the poor and needy; you may according to your deserts, carry this godly and honourable title in the mouths of all men, that when they name you, they may so report of you, to be, The good Knight, Sir Henry Bromley.  
Your Worships in his prayers to God, for you, and yours. S. I   

The Epistle to the Reader.  
THe title of this book (gentle Reader) may seem somewhat strange unto thee at the first blush, and such, that if it be misconstrued, may procure me some dislike or discredit. It may be, that I have followed the example of others, who think themselves greatly pleasured, if they can get their betters, masters, landlords, to name their children after their names. If this be the meaning, it may somewhat abate that dislike, discredit, and derision, which otherwise would fall upon me, in which respect I may be vouchsafed of pardon. Or otherwise I may be taken in an other sense, as to declare my affectionate good will to my honourable patron deceased, as if I had caused this to be engraved by his tomb, Hoc monumentum posuit. And if it be such that it may not deserve that credit, as I know it cannot, but will have his time to vanish, much like the earth or the water that is frozen, and is anon resolved; (for a wonder had never the gift to continue long, much less a trisle) yet thus much it may declare, that I was not altogether forgetful. Or if it be a mean, to encourage others of wealth and account, to be beneficial to poor students, let the one have the good report, the other the profit, and let the derision redound to myself. For my part concerning my patron, the right honourable sir Thomas Bromley Knight, Lord Chancellor, and one of her majesties most honourable privy Council in his time, I must needs confess, & make it known to the world, how the beams of this gracious sun did shine upon me. Diet, apparel, books, silver & gold, preferment, countenance, favour, good will, and what ever my heart might desire; neither can I satisfy myself, or express my bounden duty, by any gradation. And as I was unworthy of so great benefits, so the chiefest of them came unto me unlooked for. Such was the bountifulness of him, whose renown shall remain, so long as the deliverance, from the Scottish Queen's conspiracy is remembered! Oh that poor & painful students might meet with such liberal purses! and with such noble and honourable Bromleion hearts! Sat sit optasse, et siinuenisse rarum. What the poor both see and receive, let them report, to the shame of them, that hoard up their wealth, and consider not that God hath made them but stewards, and hath put it in their hands, if they had hearts to dispose. Especially if they could remember this, which is set down in sacred writ; Pro. 19 17. He that hath pity upon the poor, dareth unto the Lord, and look what he layeth out it shall be paid him again.  
Now as concerning these my rude and rural labours, if I might, I would avoid disdain, or if I may do any good, it is the thing that would rejoice me greatly. This unlearned work, some will say, should have lain by me a long while, until it might have been done more perfectly, or else it should never have been put forth. Other excuse have I none, but this, that I could not tell how otherwise to show my duty, and to give a proof of my good will, where I was so greatly indebted. It may be taken in good part, if I answer you, as one john Philpot in the reign of King Richard the second, answered certain noble and honourable personages, who found themselves greatly aggrieved, that a merchant had got a prize on the enemy. His answer was; That he did it not, to take away the praise of chivalry from them, but rather that they might be encouraged, to do greater exploits. I have not put forth this slender exercise, to bar any (that are well disposed, better learned, and right willing to edify) of their praise and due commendation; of the which I confess myself far unworthy, but rather to animate them, that they let not their gifts lie hidden, which being made manifest and known, might procure the benefit of many. He that cannot do better, to him this may be some help, the rest may take it in good part, and labour to do other good, who do both long for good helps, and would be glad of that which might further them, to ease their painful study. They that would attain to learning, lightly are those of the poorer sort, who have many hindrances. Want of books, want of sufficient maintenance, want of time, and many other lets. I must needs acknowledge many wants, and my imperfections are great, wishing other that are better able, that they would be of that mind, as to do good to others, whose capacity is but weak and simple, who have small helps, and yet are set in such places, where they of duty should edify and instruct, and would, if they were better able. If in this book I have not done well, I will be glad to be better informed, and willing to hearken to the direction of others, and to follow their counsel, Ending this tedious Epistle, with this my wish, desire, and request, to them that are learned, and willing to do good;  
His meliora. Thine to his power, S. I.  

Of the fear of God, and where it is to be learned, namely in the word of God.  
Of the word of God, which containeth the Knowledge of 

God, & that as he is to be considered In 

Himself.  
His works, which are 

General creation.  
Providence.  
Particular creation of man, according to his Image.          

Certain most comfortable Exercises of Christian Religion, gathered together in one volume, for the benefit of all such as love and fear the Lord.  
Psal. 112. 1. 2. 3. Blessed is the man th●● feareth the Lord, and delighteth greatly in his Commandments. His seed shall be mighty upon earth; the generation of the righteous shall be blessed. Riches and treasures shall be in his house, and his righteousness endureth for ever. 

THe Prophet David desirous to draw true blessedness and heavenly happiness, into a short sum, doth in this Psalm, and likewise in the first Psalm, entreat thereof, as though he meant purposely to discourse of nothing else, but of the chiefest happiness, and chiefest delight of a godly man. Whereof, as he himself was fully persuaded, so in a godly mind and Christian zeal, he thought it his part to spread this love and excellent knowledge, into the hearts of all. Much like to the godly affection of holy Abraham, of whom God testifieth, I know that he will teach others. So King Solomon, having tried all the delights and worldly happiness, that flesh and blood might desire, crieth out; Vanity of vanities, Vanity of vanities, and all is but vanity: not hiding his excellent knowledge within himself, (as the Proverb is, Cunning men are dangerous, and loath to let other men understand what they know) but being moved with a charitable affection, he doth not reveal this secret to a few, or to some of his friends and to no more, but he professeth himself to be a Preacher, and as it were a public Crier, that all may take heed and beware. So also this kingly Prophet David, is in steed of a Preacher, and beginneth his discourse somewhat unlike to that of King Solomon, but both to the same effect. In the beginning of his book, King Solomon showeth what we should avoid, & in the beginning of this psalm, and of this his book of Psalms and heavenly meditations, King David showeth us what we should desire. They that are desirous that men should hearken to their persuasions, and to read their writings; promise in the beginning some excellent matter to entreat off, that they may win their minds, to seek and search thereafter, as for pearls and treasure. And among all matters, if all the books might be read, which hath been made from the beginning of the world, until this present time, there shall nothing be found to be so profitable, so necessary, so heavenly, as is the disputation and discourse of the chiefest good. Wherein these two Kings of blessed memory, the father and the son, David and Solomon, have not traveled as worldly minded men, to advance either honour, or riches, or pleasure, wisdom, strength, beauty, eloquence, and such matters as the world doth admire and wonder at; but as if with the Apostle Saint Paul, they had been wrapped into the third heaven: they scorn these worldly delights, and set before our eyes, nothing else, but what the spirit of God doth put into their mouths, and move them to exhort us unto. As it was said unto the Prophets, Thus saith the Lord; And again, Son of man, thus shalt thou say and speak unto the people. The one, that is King Solomon, he speaketh thus in his last Chapter of his book called Ecclesiastes, (principally there setting down, what is the chiefest happiness) Let us hear saith he, the end of all, Fear God, and keep his Commandments; For this is the whole duty of man. King David he beginneth his book; Blessed is the man whose delight is in the law of the Lord, and who doth meditate therein day and night. Both of them aiming at these two principal matters, the one commending unto us the fear of God, the other, exhorting us to the study and knowledge of the word of God. And although the Prophet David d●● greatly commend the study of the law of God, in his first Psalm, yet also throughout his Psalms, he maketh special exhortations unto the Fear of God. As amongst the rest, principally in this hundredth and twelfth Psalm.  
Blessed is the man, (he saith not, that floweth in riches, For godliness is great riches, if a man be content with that he hath; He saith not, that enjoyeth his pleasures, because they fight against the soul; He saith not, that is advanced to honour and promotion, for it is an easy matter with the Lord to bring them down, that are exalted; He saith not, that have the favour of Princes, for that may be daunted by tales of ill will, and buried in displeasure; He saith not, that are strong and valiant, For the Lord hath no pleasure in the strength of a man, but he delights in them that fear him, and put their trust in his mercy; He saith not, who are wise, For the wisdom of man is but foolishness in the sight of God: and he that will be wise indeed, must deny his own wisdom, that God may endue him with true wisdom; He saith not, they are beautiful, for they are but snares to catch fools. But above all others) Blessed is the man that feareth the Lord, and delighteth greatly in his Commandments; His seed shall be mighty upon earth, the generation of the righteous shall be blessed; Riches and treasures shall be in his house. Two great worldly blessings. His seed shall be mighty, and his generation blessed; And again, He shall enjoy plenty and abundance of riches and treasures. Fully and sufficiently shall he be satisfied to his contentment, he shall not need to go far, as Merchants venture their lives upon the seas to become wealthy.  
Per mare pauperiem fugiens per saxa per ignes, but it shall be in his house, because God shall make all things prosper about him. And this was the blessing, that was promised to Abraham, (when God had tried him, whether his fear were planted in his heart) I will surely bless thee, and will greatly multiply thy seed, as the stars of heaven, and as the sand which is upon the sea shore; And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice: because I have perceived my fear to be within thee. In steed of wealth and treasures and worldly blessings, this was Gods promise unto him; Gene. 15. 1. I am thy exceeding great reward.  
Fear God and keep his Commandments; For this is the whole duty of man; As if he had said, it is altogether and wholly, the blessed estate of man. According to which course and perfect rule, we ordering our lives, we shall do those things which are pleasant and acceptable, and so be presented holy and blameless in the sight of God, at that dreadful day, when we shall be called to our accounts, and when the secrets of all hearts shall be open and made manifest.  
Somewhat I mind (God willing) to utter unto you, concerning the fear of God in general sort, for the better lightning of that which I shall entreat off, and so to pass purposely to the commodities and commendations thereof.  
The fear of God, is nothing else, but a reverent awe 
What the true fear of God is.  and obedience due unto him, whereby we are loath to offend him, not so much because he is able to punish us, as principally, because his love is shed abroad in our hearts, and our minds fully possessed therewith. And that it may be the better known of us, we must separate it from a false kind of fear. For as the true fear of God bringeth life with it, so the contrary fear betokeneth death. Therefore the true fear of God is such, as whereby we reverence God, and are most willing in all lovely sort to do his Commandments, as children are obedient to their parents, or if it may be said, more tenderly. But as for the other kind of fear, 
A false fear.  it is either servile and slavish, when we are driven to this obedience for fear of punishment, or else it is that wherewith the lawless and unruly sort of people, who have not the true fear of God before their eyes, are frighted and wondrously amazed, do stand in horrible dread what shall become of them. As they that are appointed to execution, their fear is deadly, so these, considering how grievous the judgements of God shall be against them, for those heinous sins which they have committed, there is nothing before their eyes, but the fear of death. The which fear, I must needs confess, the godly in a sort and for a time, may be touched with; and yet by the power of their relieving saviour, they are raised up to comfort, and the good spirit of God doth seal in their hearts, the mercies of God the father, through the forgiveness of their sins in the blood of Christ. But as for the wicked and ungodly, who are void of the grace of God, who spend their lives in all manner of lewdness and naughtiness, they are not only overtaken and enwrapped in this deadly, dreadful, and desperate fear, but they are overcome thereof, and as a ship in the sea, that is sunk and passed hope of recovery, they are utterly overwhelmed 
Three effects of the true fear.  for ever.  
And yet there is a more certain knowledge of the true fear of God, consisting in these three effects. First, that 
1.  whereas corruption and naughtiness lurketh in our hearts and would feign have a vent and issue, the fear of God doth keep that evil back, and doth so restrain, bridle, and keep in our corrupt and evil inclinations, that they shall not in any case break forth to the dishonour of God, 
2  and our own shame and confusion. The second effect, note or mark of the true fear of God, is by departing from evil. For he that feareth God truly, departeth from evil and sin unfeignedly, de●esting and abhorring the same, both in himself, and others. The third effect 
3  and note, whereby the fear of God is known to be in us, is, when we are purposely set to amend our former evil lives, and stedsastly determined with the Prophet David to keep the Commandments of our loving and gracious God. Which matters would desire a longer discourse, and hereafter God willing somewhat may be spoken, but at this present, they cannot be stood upon. Only that which I promised, that lieth upon me to perform, namely to set forth the commodities and commendations of the true fear of God. For nothing doth more persuade men's minds, the● the consideration of the high and great commodities and advantages, of that, whereunto we would persuade them.  
The fear of God, is to keep ourselves, not so much 
The commodities of the fear of God.  within the order of the laws of men, as of the laws of God; The laws of men have respect but to the outward deed, but the laws of God to the heart and inward thoughts of the mind. No doubt, every one thinketh it a worthy matter, to them that can keep themselves in that compass, but because they know not the happiness that consisteth therein, therefore they do not so greatly set their hearts and minds upon it. Which happiness and great commodities and advantages, that it bringeth, being considered, would make us to have it in high estimation, and more to desire it, than that happiness which the world doth account off. Therefore let us hearken how the word of God doth set it forth unto us, that we may be fully assured and perfectly know the benefits thereof, and that we may account all earthly and worldly delights, in respect of this delight, but vanity; that we may be thoroughly enamoured therewith, as if we did behold the glorious and glistering throne of the Majesty of God, and that we may be as they that are ravished with an excellent and excessive desire, who can never be at rest, until they have obtained it.  
And because the heart of man, is principally set upon earthly commodities, and temporal blessings, therefore it pleased the spirit of God, first to begin with that persuasion, that so by little and little, he might draw their minds from earthly commodities to heavenly matters, of great weight and importance. And to say the truth, what profit is there, or what blessing may be reckoned, which the fear of God doth not bring. The Prophet Moses in a brief sum, doth set down all worldly commodities, which proceed from the fear of God, which are named, Deutro. 28. These blessings saith he, shall come upon thee, and overtake thee; Blessed shalt thou be in the City, and blessed also in the field; Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep; Blessed shalt thou be when thou comest in, and blessed also when thou goest out; The Lord shall cause thy enemies that rise against thee, to fall before thy face, they shall come forth against thee one way, and shall fly before thee seven ways; The Lord shall command the blessing to be with thee in thy storehouses, and in all that thou settest thine hand unto; The Lord shall make thee plenteous in goods; He shall open unto thee his good treasure, even the heaven to give rain unto thy land in due season, and to bless all the works of thy hands, so that thou shalt lend unto many Nations, but shalt not borrow thyself; And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and shall not be beneath; thou shalt be of the better, and not of the base sort, of whom there is made small reckoning and account; yea thou shalt live in countenance and be well taken. It is said of our saviour Christ, that he increased in wisdom and stature, and in favour with God and men; so is it also with them that fear God, whom it pleaseth God, to account and accept for his children, they shall increase in the favour of God and men, and they shall live with credit and good report; 
Good report.  whereas if thou livest contrary and without the fear of God, every body shall be ready to speak ill of thee: and as the Proverb is, An ill name, half hanged.  
In consideration also of which prosperity, the Prophet David doth break forth into this speech of wonder. Psal. 31. 19 How great is thy goodness o Lord, which thou hast laid up for them that fear thee? And how hast thou done for them which trust in thee, even before the sons of men? And as though the Prophet could not sufficiently satisfy himself, with the commendation of the estate of them that fear God, and live in his obedience, he uttereth yet more, being plentiful in his speeches as the sea is in his waves. Psal. 128. Blessed is every one that feareth the Lord, and walketh in his ways; When thou eatest the labours of thy hands thou shalt be blessed, and it shall be well with thee; Thy wife shall be as the fruitful vine on the sides of thine house, and thy children like the Olive branches round about thy table; Lo surely thus shall the man be blessed, that feareth the Lord; yea further, he shall see his children's children, to rejoice his heart, and make his life the longer.  
All this prosperity the wicked sort shall see and behold, 
The wicked envy at their prosperity.  and be amazed, they shall be angry in their heart, and shall greatly envy to see the godly in such good state, they shall gnash with their teeth and consume away: For their own envy shall eat them up, and bring them to their grave before their time.  
God doth enrich the godly, and them that fear him, in such sort, that it is past man's expectation, and past that, 
The strange enriching of them that fear God.  which the godly themselves may hope for; so that it seemeth strange and wonderful to the world, both that the godly might have the greater cause, and that with most cheerful hearts to praise and magnify the name of God, and be thankful unto him; and also that all other that see it, may acknowledge it to be Gods doing: and as jannes' and jambres the sorcerers of King Pharaoh said; when they resisted Moses the servant of God; This is the finger of God, and God hath done it, and he only hath brought it to pass: who hath a care over his children, more than the hen that flocketh her brood together, and covereth them with her wings. As we read in the Psalms; When my father and mother forsake me, the Lord taketh me up. According to that in the Prophecy of Esay, Cap. 49. 15. Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will not I forget saith the Lord. So true it is, that the Prophet David recordeth, I have been young and now am old, and yet saw I never the righteous forsaken, nor their seed begging their bread. Which thing is manifestly seen in the examples of Abraham, Isaac, jacob, joseph, and their posterity, which examples I cannot stand upon, but only I refer you to their stories in the book of Genesis, where you shall see the plentiful goodness of God toward them, being fed, maintained, and enriched only by God's hand, which stories are most worthy both the reading and meditation. They that fear God want nothing, whereas the lions want & roar for hunger. The earth is the Lords, and all that therein is; and he hath prepared the earth and all the blessings thereof, principally and chief for them that live in his obedience. So that they may speak boldly and with assurance of confidence; Quaevis terra patria. Every place in the world is my country. Whereas the wicked enjoying these earthly blessings, do rather usurp them, then that they are the true owners and lawful possessors of them.  
This strange and wonderful enriching of them that live in the fear of God, that wise King Solomon amongst the manifold experiments of worldly affays, doth note and that is thus. That howsoever the wicked labour and toil for wealth & riches, yet at last it cometh into their hands, that fear God, and they are possessors thereof. 
Eccl. 2. 26.  So we read in his book called Ecclesiastes, and these be the words, very heedfully to be marked of us, which this King laid up in his highest remembrances. Surely to a man that is good in his sight, God giveth wisdom, and knowledge, and joy, but to the sinner he giveth pain to gather and to heap, to give to him, that is good before God. Which words both the good and the bad may well consider and ●use upon, and lay it to their heart, that they may learn and be wise. Which words, sense, 
job. 27. 13. 16. 17.  and meaning, is confirmed in the history of job. This is the portion of a wicked man with God, and the heritage which he shall receive of the Almighty; Though he should heap up silver as the dust, and prepare raiment as the clay; He may prepare it, but the just shall put it on, and the innocent shall divide the silver. As it is in the book of Proverbs; The wicked shall be a ransom for the just, and the transgressor 
Pro. 21. 18.  for the righteous. When a plague and mischief, and danger is toward, the righteous shall escape, and it shall fall upon the wicked, they shall be delivered, and the wicked shall come in their places; so also though they gather great wealth and substance, they shall be least owners of it, for god will so dispose it, that the good shall enjoy it. For it is nothing in the sight of god, suddenly to make a poor man rich. The Prophet Moses doth she we a manifest example and proof of this commodity, and blessing from god, toward them that fear him. God gave the 
Deut. 6. 10. 20.  Israelites his children and beloved people, the land of Canaan, which flowed with milk and honey, and which abounded with all gods blessings, he gave them this land which before was the possession of sinners. But how? He gave them great and goodly Cities which they builded not; houses full of all manner of goods which they builded not, nor laboured for; Wells of water necessary for their use, which they digged not; Vineyards and Olive trees to their comfort and delight, which they planted not. And this is it, which is to be considered herein, that all came without their labour, without their desert, god gave it, it was his blessing.  
As the self same Prophet doth set it dewne for a punishment of them that fear not god. Thou shalt have 
Deu. 28. 4. 39 30.  Olive trees in all thy coasts, but shalt not anoint thyself with the Oil. Thou shalt plant a Vineyard and dress it, but shalt neither drink of the wine, nor gather the grapes; Thou shalt build a house, and shalt not dwell therein.  
The excellent commodities which were performed to Abraham's posterity, were long before promised to Abraham, for this cause only, because he feared god, as we read, Genes. 22. I know thou fearest God (saith god to Abraham, by the mouth of an Angel) Therefore will I surely bless thee, and will greatly multiply thy seed as the stars of the heaven; and so forth, as before.  
I might enlarge this commendation of the fear of 
The grievous punishments of the contrary.  god (which is and aught to be the only delight of a Christian mind) by reckoning up the miseries that fall on them in whom the fear of god is not seen. Which are war, famine, pestilence, poverty, shame, and discredit, the torment of an evil conscience, diseases, and strange kinds of death, to make an end of them in fearful sort, that they may be an example unto all other; beside many other discommodities which now I do not stand upon, but think good rather to leave it to your consideration. Helping your remembrance with this one notable place of scripture, recited in the Prophecy of jeremy. 15. 1. 2. 3. Then said the Lord unto me, 
jer. 15. 1. 2. 3.  Though Moses and Samuel stood before me, yet mine affection could not be toward this people; Cast them out of my sight and let them departed; And if they say unto thee, whither shall we departed, then tell them, Thus saith the Lord; such as are appointed to death, unto death; and such as are for the famine, to famine; and such as are for the captivity, to the captivity. And I will appoint over them, four kinds saith the Lord. The sword to slay, and the dogs to tear in pieces, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.  
From riches and wealth (which although it be a great 
The company of prophets holy men and angels.  blessing of God, yet if it please God to exercise our faith and patience with poverty and want, we must take the one in as good part as the other) let us come to an other worldly blessing, and great comfort, and that is to a matter of credit and honour. We should think ourselves happy men, if we might be thought worthy, to entertain and receive into our houses, those that were of highest account about the Prince: but behold what great favour, is showed them that fear God, that not only holy men, and Prophets, but Angels also have made choice of them, to come to their houses, and to be familiar with them. 1. King. 18. Eliah that famous Prophet of the Lord, appeared not to King Ahab, but to his servant Obadiah, the governor of the house. The reason is, because Obadiah feared God greatly. The same we shall read in the whole course of the Bible, that the Prophets and messengers of the Lord, they did not resort unto the common sort, but unto them that feared God. When our Saviour Christ sent forth his Disciples to preach, as it is in Mat. 10. 11. he willed them, when they entered into a City or Town, to inquire who was worthy in it, that is, whether there were a man that feared God there, and there to abide till they departed. And that Angels have resorted unto them, letting pass the rest, it is recorded in the book of Genesis, of Abraham and of Lot. Yea Angels have comforted them in their distresses. As the Angel that was seen with the three children in the fiery furnace; and the Angel that delivered the Apostle S. Peter out of prison; the Angels that comforted jacob when he stood in fear of his brother Esau. So is it, Psal. 34. 9 The Angel of the Lord pitcheth round about them, that fear him, and delivereth them.  
Let us ascend yet higher, from earthly commodities to 
Wisdom.  heavenly gifts and graces, and see how by the fear of God we are furthered in them, that we may fully and perfectly know, that there is no happiness that man can desire, which the fear of God doth not reach unto. And first concerning that excellent gift of wisdom; It is said, that The fear of God is the beginning of wisdom, and a good understanding have all they that do thereafter. And what greater commodity can there be, than wisdom? For it maketh men gracious among Princes and great men. And by daily experience we see, that they that excel in wisdom, excel in credit also. Whereas Kings and Princes have been despised of their subjects; Nobleses also & mighty men, have been little set by of their inferiors, for want of wisdom, applying themselves to their lusts, and to the vanity of their humours, whereby they departed from the sear of God, so that there was no wisdom found in them. Whereby they became as the Prophet doth set them forth Psa. 49. 20. Man being in honour hath no understanding, but is compared unto the beasts that perish; And again, as we read, Pro. 3. 35. The wise shall inherit glory, but fools dishonour, though they be exalted. When king Saul saw that David 
1. Sa. 18.  was very wise, he was afraid of him, and when he understood, that the Lord was with him, than was he more and more afraid, and Saul became always David's enemy. And when 
Ecc. 24. 11.  the Princes of the Philistines went forth, at their going forth, David behaved himself more wisely, than all the servants of Saul, so that his name was much set by No other cause was there, that brought joseph from a prisoner to the estate of a Prince, but that the fear of God had planted wisdom in his heart, for the which he was so highly honoured among strangers. The fear of the Lord is the only step to wisdom, as we read Psal. 25. 12. What man is he that feareth the Lord? him will he teach the way that he shall choose. Nay further, The secret of the Lord, is revealed to them that fear him, and his covenant to give them understanding. All earthly secrets may be found out, but as for 
The hidden mystery of salvation.  the wisdom of God and the secret of the Lord, concerning the spiritual understanding of his heavenly will and secret blessings; Let the depth say, It is not in me, and the height say, I cannot attain unto it. Only he that feareth God is partaker thereof. So saith that worthy servant of god job. 28. Behold to man he said, the fear of the Lord is wisdom. The fear of God doth not only lead us to that wisdom, which may serve for this present life, but by steps and degrees, it doth bring us to that wisdom which maketh us partakers of salvation, which is a most principal benefit and blessing. Ye men and brethren, saith the Apostle, Act. 13. 26. Children of the generation of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For the word of God, may well be termed the word of salvation, because it is the food of our souls, and showeth us the way to life, and how we should be partakers thereof. Which heavenly wisdom, no doubt the heathen people have, and as yet do want, because they are such of whom the Prophet speaketh, The fear of God is not before their eyes; And as one saith, Stultorun plena sunt omnia. They all run after vanity, and such things that cannot profit, whereby they can never attain unto true happiness, which ought to be their chiefest delight. And that especially if they had the grace to consider, what notable and worthy effects it hath, to make them partakers of that happiness, which they would full gladly enjoy. For it worketh 
A remedy against sin.  in the people of God thus much, that it expelleth & driveth out sin; it keepeth the deadly poison of the devils temptations from our hearts and minds. It bringeth the quiet fruit of peace, and maketh a merry and cheerful 
A quiet conscience. Long life.  heart, whereas the guiltiness of sin doth make the heart heavy, and the countenance sad; It giveth long life, and increaseth the days of man, who so desireth to see good days, let him resort unto her. The treasures of wisdom are with her, and she raineth down knowledge and understanding. Yea it greatly furthereth us, in that which is our exceeding comfort, and that is, That 
Our requests heard & granted.  God will perform the lawful requests, and godly desires of them that thus fear him. For it is no more with them, but seek and find, ask and have. Whereas all other, are never partakers of their desires, especially to their good. For as they that were found without the Ark of Noah, had no life; So they whose hearts the fear of God doth not possess, reap and receive no blessing from God. He that possesseth her, shall thus be blessed in this life; And furthermore, also he shall be happy at his latter end. 
A happy death. Ecclesi. 1. 13. 18.  O well art thou, and happy shalt thou be, saith the wise man. Whosoever feareth God, it shall go well with him, at the last, and he shall find favour in the day of his death, and in the end he shall be blessed. What a great commodity and advantage is this, that how troublesome soever, the life of them that fear God shall be in this world, yet their latter end shall be blessed. Happy is the man which feareth the Lord. For he will place his mind upon his Commandments; therein doth the fear of God consist, and in that fear, there is our happy estate. The fear of God, is the fountain of life, the root of wisdom, the Crown of joy, yea heaven itself, to them that look for heaven.  
And these are the principal commodities, which the fear of God doth bring, being sufficient and forcible enough, to make us in love therewith, and to set our whole minds thereon. Which being so furnished, showeth itself unto us, as it were crowned with a garland of all the blessings, gifts, and graces of God, much like a Prince's Diadem, which is set out and garnished with precious stones of all sorts, and those also of high account.  
But who can sufficiently commend it, and set forth the praises thereof as it deserveth, sitting as it were a Lady and a Queen about the throne of God, whose commendations well we may admire and wonder at, but who can reach so far as fully to express them?  
The fear of God is the beginning of wisdom, and a 
The commendation of the fear of God is, that the praise thereof endureth for ever.  good understanding have all they that do thereafter; The praise thereof endureth for ever. Amongst the rest, this seemeth to be the only commendation of the fear of God, that the praise thereof endureth for ever. All flesh is as grass, and fadeth, the world which seemeth to have no end, shall vanish, the heavens shall beware old as doth a garment; but as the word of the Lord continueth for ever, so are the praises of the fear of God everlasting. Wheresoever the Gospel is preached saith Christ, throughout all the world, there shall also this deed of Mary Magdaline (which anointed his body with costly Oil, and wiped his feet with the hair of her head) this deed which she hath done, shall be spoken of for a memorial of her, meaning thereby not the deed so much as her heart and affection. And such shall be the memorial of them that fear God, according as it is said, The name of the godly shall flourish, and the remembrance of the wicked shall rot. As the whirlwind passeth, so is the wicked no more, but the righteous is an everlasting foundation. The wise man after he had entreated of divers and weighty matters, and drawing to an end of his book, as though he had for gotten one principal point. Let us now saith he, commend the famous men, who were honourable in their generations, and were well reported of in their times. There are of them that have left a name behind them, so that their praise shall be spoken of. There are some also that have no memorial, and are perished as though they had never been, and are become, as though they had never been born, and their children after them. But the former were such men, whose righteousness and fear of God, hath not been forgotten, and whose commendation shall endure throughout all ages. Their seed shall remain for ever, and their praise shall never be taken away; their bodies are buried in peace, but their name liveth for evermore. There is a seed of man, which is an honourable seed, the honourable seed are they, that fear the Lord.  
diverse other goodly sentences the scripture doth afford, in commendation of the fear of God, but I thought the weight of reasons alleged, would more prevail, than the multitude of words, which do delight but for the present time. Much like pleasant music, which is no longer of force to move our minds, but while it soundeth. But the weight of the reasons continue in our remembrance, when as the multitude of words, may soon be forgotten, as if we had seen our face in a glass, and when we are gone, we remember it no more.   

2.  
That delight which is next to the fear of God, and an 
The next delight to the fear of God, is the knowledge of god's word.  excellent delight above all worldly delights, I think good at this present, not to stand much upon, but to refer you to a more ample declaration thereof, because I have spent so much time in setting down the commodities and commendations of the fear of God, unto the which no persuasions can be too tedious. But because the study and knowledge of the word of God, is the only means, whereby the fear of God is taught, maintained, and increased, therefore doth it seem a matter as worthy to be considered, and to be persuaded as the other. And so much the rather, because we cannot come so perfectly to the fear of God, as by the knowledge of his word. To the proof whereof, we have an excellent sentence, Prou. 2. The words be these; My son, if thou receive my words, and hide my commandments with thee, to incline thine ears to wisdom, and to bow thy heart to understanding, if thou call for understanding, and utter thy voice for knowledge, if thou seek her as silver, and dig for her as for her treasures; Then shalt thou understand 
A light to our understanding.  the fear of the Lord, and find the knowledge of God. All the life of man without the knowledge of the word of God, is but a wilderness, and that is the only path to bring us out, all our understanding is but darkness, and that is the only lantern that giveth us light. Our parents that beget us, they beget us after their own image, and that is sinful, so that as we are borne in sin, so all our 
The seed of life.  delight by nature is in sin. Therefore this seed and this begetting, may well be termed a mortal seed, and a begetting unto death. But that we may have a reverent care, and a great delight in the word of God, we are given to understand, that it is the immortal seed, the seed that begets us unto life. As saith Saint Peter, Epistle I. He hath begotten us again, not of mortal, but of immortal seed, which he affirmeth to be the word of God that endureth for ever. And this is the singular commodity thereof, I. john. 3. 9 That he that is borne of God, sinneth not, unto death, but if he fall, he riseth again by repentance. The reason because he sinneth not, nor delighteth herein, nor suffereth it to reign within him, is; for that the seed of God's word, joined with his fear, remaineth within him, neither can he sin, because he is borne of God, and begotten unto life, by his holy spirit. As they that are in the flesh cannot please God, for the wisdom of the flesh, is enmity to God; so the word of God doth make the power of his spirit more effectual within us, and teacheth us how to please God, and to live in his favour. Blessed is the man that feareth God, for his great delight is in gods word, and he maketh more account thereof, then of any treasure. For all precious things in the world, they can continue with us but while we live in the world, but the seed of god's word, as it is everlasting, s● it accompanieth the soul even when it is departed from the body. We are troubled about many things in this life, but as our Saviour Christ saith, there is but one thing necessary, and that is, the hearing, reading, learning, and meditating on the word of God. And as wisdom is one of the 
Wisdom.  greatest commendations that can be given to the fear of god, so doth the word of god deserve the self same commendation. By thy precepts and commandments, that is by thy word, saith the Prophet David, I am wiser than the aged, and my elders, By thy word I have gotten understanding, therefore I hate all wicked ways. This is your wisdom saith that holy man Moses, unto the Israelites, Deu. 4. And this is your understanding in the sight of the people, which shall say, Only this people is wise, and of understanding, and a great nation. And this was the wisdom that god would should more prevail with a King, and highest governor in a realm, than all the wisdom of his counsellors. As we shall read in the book of Deutro. 17. And when the King shall sit upon the thorn of his kingdom, he shall read in this book all the days of his life, and it shall be ever with him. To what end and purpose? Even that he may go in and out wisely, before his people. That being taught and instructed by the word of god, he may direct not only his own life in the fear of god, but also may govern his realm in the same fear. That so he and his people might be preserved and presented blameless in the sight of god, which is the greatest comfort of the soul, and therefore can be no greater delight. The word of god is the seed of grace, which being sown in the furrows of Christian hearts, increaseth & multiplieth exceedingly; It is the spiritual sword, that cutteth the flesh from the spirit, which separateth all impure thoughts from the mind, and abandon th' all lustful desires from the heart; It is the sacred fire, that burneth away the superfluous humours of worldly desires and worldly vanities; It is the wholesome leaven, that seasoneth & edifieth the soul; It is the sweet bread, that feedeth the people of God; It is the true key, that openeth unto us Christ jesus the door, and only way to the kingdom of heaven. And when this wisdom of the word of God; entereth into our hearts, and when this knowledge delighteth our souls, then shall counsel preserve us, and understanding shall keep us. For it doth not only convert the heart of some, unto the true fear of God, 
It converteth. It preserveth.  and call back the sinner that goeth astray, but it daily preserveth other some in the same fear, & causeth them to hold on in a right course. But how? Chief by meditating & musing on the word of God, by ordering the course of our lives thereafter, and setting our whole delight thereon. The King as I said before, and chiefest in a realm, was commanded to read the word of God all the days of his life. An example whereof, we have in joshua, who was appointed of God, to be the Prince and governor over all the people of Israel, who by name was thus commanded. Let not this book of the law depart out of thy mouth, but meditate therein, that thou mayest observe and do according to all that is written 
Prosperity.  therein. For then shalt thou make thy way prosperous, and then shalt thou have good success. When we will signify a great pleasure and delight, we say it is a pleasure and delight for a King, and every one would wish that he were partaker of King's delights. Behold then, which and what is his chiefest delight, and let it be of the same precious account with thee, as it ought to be with the king. And this delight in reading the word of God, in hearing it preached and expounded unto us, the daily musing and meditating thereon, what we have read and heard, and what hath been taught us, this delight doth bring with it, the hatred and detestation of sin, and shall in time breed in us, the love and reverent fear of God, and at last make us partakers of heavenly joys.  
In consideration of which effects, that the word of God worketh within us, the Prophet David in his psalms doth highly extol it in this sort. The word of God is more to be desired then gold, yea then much fine gold, sweeter also than honey and the honey comb; Moreover by thy word is thy servant made circumspect and wary, to keep himself within the compass of thy fear, and in keeping of thy word, there is great reward. Whereupon he also showeth the great delight he had therein. I am as glad saith he of thy word, as 
Psal. 119.  one that findeth great spoils, I love it above gold and precious stones, my soul hath cleaved thereunto, and loved it exceedingly; If I had not had a delight therein, I should have gone astray and perished. Yea therein have I had as great delight, as in all manner of riches, and dearer it hath been, and is unto me, than thousands of gold and silver. And therefore in the Gospel it is rightly compared Mat. 13. unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof, departeth and selleth all that he hath and buyeth that field. Also unto a pearl of great price, which when one lighteth upon, he goeth his way, and selleth all that he hath, to get it. And among men, he that hath a treasure, his mind for the most part, will be upon his treasure, and whether he be abroad or at home, where his treasure is, there will his heart be also. So he that hath a pearl of great price, his eye will be still upon it, always looking and beholding it. It shallbe either set in a King and Signet, that it may be upon his finger, or with some chain of gold, or some cypress, or the like, it shall be hanged about his neck; such store will he make of it. Therefore in great wisdom did God provide for his people, that they might always have his word in remembrance, and take a delight therein, that they might always mus● and meditate thereon. Deut. 6. For they were commanded to write his word, not in their halls or parlours, or inner rooms of special account, but also upon their gates. And yet a little nearer, that it should be wrought upon their garments, not only that their eyes should still behold it, as a pearl most precious, and an incomparable treasure, but that their tongues might also be talking thereof, and teaching their children both when they sat in their houses, and when they walked by the way, and when they lay down, & when they rose up.  
All other delights, which flesh and blood is wont to hunt after, are both transitory, and of small continuance, and also comfortless, by reason of the manifold cares, as also the 
A confutation of the chiefest worldly delights and excellencies. A●  miseries which follow after. For to let pass the meaner and base sort, which are not worthy to be spoken of, let us try and examine the chiefest worldly delights, let us walk a while, with King Solomon, into this earthly paradise. And first let us behold the glittering show of wealth and riches, how either pride steppeth forth and puffeth up the mind, and setteth us a flaunt to all prodigality; or covetousness creepeth within us, to make us needy more than needs. For the covetous man who 
Riches.  especially maketh wealth and riches his delight, his jewel and his God, what doth he else, but in great plenty live in misery, neither doth he further use or enjoy his goods, but only to behold them with his eyes. Such toil and labour in getting; such care and breaking of sleep to keep them; such fear in losing, as though we had resolved with ourselves, to live and die therewith, as though our lives should end, when any trouble, casualty, or calamity, should make us lose our goods. far unlike to wealthy and godly jobe, who being brought to misery and loss of all, gave manifest proof, that his only delight, was not placed in his wealth and riches, but with a patiented contented and godly mind, uttered these words. Naked came I into the world, and naked shall I go out again. The Lord hath given, and the Lord hath taken, Blessed be the name of the Lord. Again, it is not without great cause, that they are called; Riches of iniquity, because for the most part, they are gotten by wrong and oppression, by fraud and deceit. And therefore no marvel, if the Apostle give this counsel. 1. Tim. 6. 8. Let us saith he, always carry contented minds. For they that will be rich, fall into tentation, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many 
Lands purchased for a name.  sorrows. Some there are that heap up riches to purchase lands, to get themselves a name, and to leave the same to their posterity, which thing the Prophet David noteth, Psal. 49. They trust in their goods, and boast themselves in the multitude of their riches; They think their houses and their habitations shall continue for ever, even from generation to generation, and call their lands and houses by their own names. The chiefest delight they have, is to leave these goodly possessions to their heirs, that they may keep their name, and that they be not forgotten on the earth, never seeking the lords favour and mercy, to direct and make strong their desires, neither ever seeking to plant his fear in them, that must enjoy those things. But their issue is thereafter, and the Lord turneth all cross in his judgement, so that they are dispearced, and driven often to forsake not only the place; but the very land. For being brought up in all idleness, looseness, and liberty, they soon overlash and run beyond their compass, and through lewdness and riot, they bring all to nothing, and being pinched with scarcity and penury, they commit some mischief or other, whereby they are enforced either to fly their native Country, or to end their lives both lamentably and fearfully. He that never knew the getting, can keep no measure in spending, as also evil gotten goods, come never to the third generation, as the wise man saith; She begetteth a son, and in his hand is nothing.  
We think them best beloved of God, who enjoy most 
The blessing of God in heavenly gifts.  wealth and substance, but if we have eyes to see, the blessing of God, consisteth in heavenly gifts and graces, which the common sort do not enjoy, albeit their wealth may be without number. What is it for him that had such store of goods, to rejoice and say to his soul. Soul live at ease, and take thy rest, for thou hast much goods, laid up for many years; when that he could not enjoy his life a night to an end: yea further, it may be feared, that with his life, he lost not only his goods, but his soul too. In respect whereof, we may well say with the Prophet David;  

The greater sort crave worldly goods,  
and riches do embrace:  
But Lord grant us thy countenance,  
thy favour and thy grace.  
For thou thereby shalt make my heart,  
more joyful and more glad:  
Then they that of their corn and wine,  
full great increase have had.   
When I saw that such delight had such heaviness, I turned aside to behold the excellency of wisdom, and there 
Wisdom.  I found but vanity and vexation. For he that seeks by learning to come by wisdom, behold how he is encumbered, before he come to the goal, and though all run, yet but one receiveth the prize, that is, few there be that do excel. (Yet by the way, we must not therefore leave off, but run on with a good courage, in hope that at last we may obtain.) The eye is never satisfied with reading, and the mind searcheth till it be weary, our spirits faint before they come to the depth, and when they are nearest, then are they far off. Which maketh the holy man job say, Cap. 28. Where is wisdom found? and from whence cometh it? and where is the place of understanding? Man knoweth it not, and it is hid from the eyes of all the living. Here is the vexation of the spirit. For in the multitude of wisdom, is much grief, And he that increaseth knowledge, increaseth sorrow; he searcheth after it, and cannot find it. According to the saying; Maxima pars eorum quae scimus, est minima corum quae ignoramus. Although we know much, yet our ignorance is as great, if not greater; as if the understanding of man, were nothing else, but covered over with darkness.  
Many there are, who being too desirous, to know more than is meet and convenient for them to search after, have been so bold as to climb into God's secrets, but with Lucifer they have had their falls. And yet because they cannot be partakers of their unlawful desires, by lawful means, they enter into covenant with the devil, to show them hidden matters, and to help them to their desires, damning thereby their souls for ever, for a worldly delight which cannot long endure.  
Again, some being as it were wrapped into the heavens, with a foolish conceit of their own wisdom, thinking none so excellent as they, exalted in their imaginations, being over and above ravished with self love, rather than there should want any to praise them, admire and extol themselves. But even as it was said to King Nabuchodonozor, O King to thee be it spoken, thy kingdom is departed from thee; so in a manner, as by experience we see, the self same voice soundeth into their ears. To thee that dost admire and exalt thyself in thy wisdom, to thee be it spoken, thou art bereft of thy wit and senses, and thy understanding and wisdom is departed from thee. Whereby such become a gazing stock and wonder, to men and Angels, and a wretched and woeful spectacle to themselves.  
Being thus satisfied with the view of wisdoms vanity, I went along and followed my guide, and he brought 
Honous.  me to the mount of honour, and made me behold the vanity of this high and mounting delight. To see what creeping and crouching, what capping and knéeing, and how as servants and slaves men were suitors to honour, and yet behold again their slippery estate, much ado to come thither, and yet soon thrown down and dispossessed. What is the estate of Kings and Princes in their thrones, who although they have many and sundry delights, yet are they recompensed with infinite cares and troubles, and still in danger of treachery and treason.  
The Magistrates, judges, and highest Officers, in a realm, although God hath vouchsafed them in his own title, and called them Gods, yet shall they die like men, nay for the most part, they live corrupted men. Which thing if King Solomon had not seen in his days, and foreséen what would have fallen out in time to come, he would not so resolutely have set it down. Eccle. 5. 7. If in a country saith he, thou seest the oppression of the poor, and the defrauding of judgement and justice, marvel not. For so it is like to come to pass. So that there are fears and cares enough, and matters to make them guilty, and their souls heavy, that have set their hearts upon honour, howsoever at the first it have a glorious show in the sight of the world, but as for delight, to speak and say it truly, there is none.  
When the wise King had showed me thus much, what 
Pleasure.  flaws, cracks, and rents there were, in the chiefest delights of worldly men, it was a matter too easy to judge of the rest, and of the meaner sort. Which could term no otherwise, but mere foolishness and madness, toys and trifle. The viol and harp and musical instruments, how do they delight the heart? What a joy is it to spend our time in minstrelcie and dancing? But what if music have his mourning, and that such foolish mirth do end in heaviness? What is beauty but the provoking of lust, and the forgetfulness of God, which maketh us with an impudent face to say (when we are called to God, from this and all other earthly vanities) I am married to beauty, & have set my heart on vanity, & therefore he saith not, have me excused, but in plain terms, I cannot come. And when we think of brave apparel, and delicate fare, as though that were a thing to be desired, let us remember the rich man, which was clothed in purple and fine linen, and fared well and delicately every day, who though he flaunted on the earth, and made the world his chiefest heaven, yet afterward fried in torments, and found the doleful hell, to he his dwelling place for ever.  
Now what purpose is it for us, to desire to live long, 
Long life.  when there are no true delights, but shows and shadows thereof? When all things in our life are vain, what pleasure is it to live, seeing that (as it is most certain) the longer we live, the more sinful we are. This life of ours must have an end, and peradventure a fearful, or an ungodly end, which if we could, but remember and think upon, it would abate and pull back our rejoicing hearts, although all our delight were to live. How much better were it, to prepare ourselves against the day of death. Seeing that a short life is sometime a great blessing of God, when as the course of sin shall be cut off in us; And again, when we are taken away from woeful times to come, and from those miseries which fall upon the world. Wisdom. 4. Enoch was taken away, least wickedness should alter his understanding. For wickedness deceiveth and bewitcheth the mind, and the unsteadfastness of concupiscence, doth soon pervert the simple heart. And because the soul of this holy man pleased God, therefore hasted he to take him away from wickedness. Yet the people see understand it, and consider no such things in their hearts, how the grace and mercy is upon his Saints, and his providence over the elect. The wicked and ungodly, although they live long in great prosperity, and see not the grave in many years, yet is their estate accursed, and they live long to their greater vengeance and condemnation, until the measure of their sin be filled up to the brim, and that the judgement of GOD wait for them at the door.  
Seeing then that these delights, which worldly minded men make so great account of, come to nothing, and are in themselves but mere vanities, and as it were shadows without a body, and therefore may fitly be compared to S●dome Apples, which in outward sight and show, are very fair and beautiful, but when we come near to touch them, they fall to ashes. Let us return to the true delight and only paradise of the soul, I mean the word of God, in 
Word.  which paradise, is the tree of the knowledge of good & evil, the tree also of life and immortality, wherein are perfections to be found, and such as may well content the heavenly Angels and blessed souls. Which is the only instruction of wisdom, the guide of our life, the light in darkness, which showeth us a way to enter into paradise, although Cherubins, and the blade of a sword shaken, be set, to keep the way of the tree of life; I mean, it showeth us the way into the highest heavens, although there be many lets and hindrances to keep us back. And the way that it only 
Fear.  chaulketh out unto us is this; The fear of the Lord, and the especial regard of his will and commandments, which hath the promises and blessings of this life, and of that also which is to come. By which direction of the fear of God, we read that the famous Patriarch Abraham, was safe from the injuries of strangers; Let delivered from the devouring fire, that came down from heaven, and from those dreadful judgements; Noah escaped the drowning flood, and perished not with the ungodly; job that worthy mirror of all succeeding ages, preserved from the rage & wicked intent of the devil; jacob set free from the murdering hand of his brother Esau; joseph from misery, exalted to honour; Enoch taken from the wicked world, and translated into heaven. By which examples and testimonies drawn out of the word of God, we see the high and great commendations of the fear of God, and that there is no worldly delight to be compared unto it. In a word, the chiefest commodities and blessings, that the heart of a natural man can desire, and the greatest glory that he can wish to rise unto, all are included and comprehended within the fear of God.  
Unto the which, that I may as I would, exhort you, let us call to our remembrance, the words that God spoke unto his people, by his servant Moses, saying. O that there were such a heart in them to sear me, and to keep all my commandments always, that it might go well with them, and with their children for ever. O that they were wise, then would they understand this, than would they know that the fear of God doth make a blessed life and a happy end. That we may perceive that the fear of God, doth teach us to be upright and just, and to eschew evil as it did job; that so God may grant our requests as he heard and granted the prayers of Cornelius; that it may come to us as it did unto judeth, that none be able to bring an evil report of us, because we fear God. Finally, that it may be said of us, as it was of King David, that he was a man after Gods own heart, because that with all the power that was in him, he did perform those things which God would have him, and that we may be minded as he was, I had rather be a door keeper saith he, in the house of the Lord, then to dwell in the Palaces of Princes.  
And so as people endued with wisdom, and with an heavenly spirit, let us pass by these delights of the world, which are rather nullities than novelties of account, and let us leave them to the world and worldly minded men.  
To conclude, let us consider, how the wise man doth exhort us, to the love and admiration of the fear of God, the delight, wherein is no vanity, and the happy joy which always shall endure. Eccle. 40. To labour saith he, and to be content with that a man hath, is a sweet life, but he that findeth a treasure is above them both; Wine and Music rejoice the heart, but the love of wisdom is above them both; Gold and silver fasten the feet, but counsel is esteemed above them both; Riches and strength lift up the mind, but the fear of the Lord is above them both; There is no want in the fear of the Lord, and it needeth no help. The fear of the Lord, is a pleasant garden of blessing, and there is nothing so beautiful as it is. In which fear, God give us grace in this our transitory life long to continue, and hold out in the same, even to the end of our lives.  
To God the Father, God the Son, and God the holy Ghost, three persons, and one everliving God, be rendered all praise, dominion, and power, now and for evermore, Amen.  The fear of the Lord is the beginning of wisdom, and a good understanding have all they that do thereafter; The praise thereof endureth for ever. Deo gratia, solique gloria. 
But to the intent ye may be confirmed in that whereunto I have perswade● you, although I have done my best endeavour to show the vanity of earthly delights, yet doubting that this would not satisfy, I thought good to draw a●ide the Curtain, and to she we you the picture of Vanity itself, as though none but Appelles had painted it, and therefore have of purpose inserted it.    

The Glass of Vanity.  Eccle. 1. 2. Vanity of vanities, saith the Preacher: Vanity of vanities, All is Vanity. 
THis book gins with all is Vanity, and ends, with Fear God and keep his Commandments. If that sentence were knit to this, which Saloman keepeth to the end, as the haven of rest, after the turmoils of Vanity: it is like that which Christ said to Martha; Thou art troubled about many things, but one thing is necessaire. That which troubleth us Solomon calls Vanity; That which is necessary, he calls the fear of God: from that to this, should be every man's pilgrimage in this world; we begin at Vanity, and never know perfectly that we are vain, until we repent with Solomon. Therefore this is his first greeting and lesson to all, after his conversion, to warn them that all is Vanity, as if God had said to him as he said to Ezechiel, Cause jerusalem to know her abominations, as though men did not know their sins how vain they are, as Eliphaz saith, He believeth not that he is vain; which makes every man defer his repentance until the very hour that sin maketh preparation to leave him, and then fainting, he is unwilling to departed, because he is not ready. Therefore I have chosen this sentence, which speaks of nothing but Vanity, to show how we take the way to misery, for the way of happiness, and turn the day of salvation, to the day of vanity. Let every man think as I go in this matter, why he should love that which Solomon repenteth, if he think Solomon happier after he repent, than he was before.  
This verse is the sum or contents of all this book, and therefore Solomon gins with it, and ends with it; as if he should say. First this is the matter which I will prove, and after, this is the matter which I have proved. Now you see whether I told you true, that all is Vanity, I may call it salomon's Theme, or the farthel of Vanities, which when he hath bound in a bundle, he bids us cast it into the fire: for after he hath done with them, in his last Chapter and thirteenth verse, as though he would have no more thought of them, he turns away from them, as if he had buried them, and goes to another matter, saying; Now let us hear the end of all, Fear God, and keep his commandments: for this is the whole duty of man. As though he were exceeding glad, that after so many dangers through the rout of Vanities, yet God let him see the haven of rest, and brought him to the right end, and set him upon the shore, where he might see his vanities, as Moses looked back upon his enemies, and saw them drowned behind him.  
The whole narration doth show, that Solomon wrote this book after his fall. When he had the experience of vanities, and seen the folly of the world, what evil comes of pleasure, and what fruit groweth of sin; he was bold to say, Vanity of vanities, etc. which he avoucheth with such protestation, as though he would justify it against many adversaries: sor all the world is in love with that which he calls vanity. Therefore he puts too his name in the midst of his sentence, as if he would defend it against all comers: if any man ask, who broached this strange doctrine? the Preache● (saith Solomon) to testify his hearty converfion to God, he calls himself a Preacher, in the witness of unfeigned repentance, as if God had said unto him, Thou being converted, convert thy brethren, and be a Preacher as thou art a King: So when we are converted, we should become Preachers unto other, and show some fruits of our calling, as Solomon left this book for a monument to all ages, of his conversion. Therefore they which writ, that Solomon died in his sin, and that such a famous instrument of God went to the damned, do great wrong to the worthy King, which give them such an example to repent, and would correct their rash judgement, if they considered, First, that he was the clearest figure of Christ (except Melchisedes) which passed all Kings in his prosperity, and all men in his wisdom. Secondly, that he was inspired by the holy Ghost like the Prophets; to be one of the pens of God to write his holy word, the word of salvation, which was not fit for a reprobate. Thirdly, that God promised to his father, that he would not take his spirit and his mercy from him, as he did from Saul, nor forsake him as he did Saul; but correct him in another sort. Fourthly, that God is said to love him: therefore, as Paul concludes that jacob was elected, because God saith, jacob have I loved: So we may conclude, that Solomon was elected, because God saith, Solomon have I loved. Fiftly, that in Luc. 13. 28. All the Prophets of God are said to be in heaven: and therefore Solomon being an holy Prophet, must be holden to be in heaven. To show that he was a holy Prophet, in 2. Pet. 3. 2. Peter calleth all the Prophets which wrote the scripture, Holy Prophets. Lastly, we may gather out of the seventh Chapter of this book, and the 30. verse: and out of the 5. of the Proverbs, and the 14. verse: that Solomon had left his Concubines and vanities before he wrote this book. Therefore, to say that the figure of Christ, the pen of the holy scripture, the man whom God loved, the wisest man that ever was, and one of the holy Prophets, died a reprobate; is presumption against the word, impiety against God, & wrong to the dead. Although because of his grievous fall in Idolatry, and uncleanness, God left him in disgrace, and makes no mention of repentance, where he speaks of his death; That they which stand, may take heed lest they fall, and see how easy it is to slip, by the example of him that was wiser than they. Solomon being wicked, and yet saved, was a figure of the church, whose sins are forgiven. Thus having found as it were the Mine, now let us dig for the treasure. Vanity of vanities, etc. This is salomon's conclusion, when he had gone through the world and tried all things, like a spy sent into a strange country, as if he were now come home from his pilgrimage, they gather about him, to inquire what he hath heard and seen abroad, and what he thinks of the world, and these things which are so loved amongst men; like a man in admiration of that which he had seen, and not able to express particularly one after another, he contracts his news into a word: you ask me what I have seen, and what I have heard? Vanity saith Solomon: And what else? Vanity of vanities: And what else? All is Vanity. This is the history of my voyage, I have seen nothing but vanity over the world. Carry this for the news from the Preacher: Vanity of vanities, All is Vanity; as if he should say, Vanity, and greater Vanity, and more than Vanity: So the further he did go, the more vanity he did see; and the nearer he looked, the greater it seemed: till at last he could see nothing but vanity.  
When he was come to this, that he did see all things vain, upon which men set their hearts; he was moved with compassion, & could be silent no longer, but needs he must write to them which seek felicity (as he did) in transitory things, to warn them that they seek it not any longer in these foolish things, which have no stability nor contentation, but fly from them to the fear of God, which hath the promises of this life, and of the life to come. Therefore he gins, with All is vanity; as if he should say, Love not the world, nor the things of the world: for I have tried that there is no certainty in them.  
Thus he withdraweth them; First, from the wrong way, and then sets them in the right way to happiness, which he defineth at last, to fear God, and keep his commandments. When he had gone through a thousand Vanities, then that comes in at the end, even like our repentance which stays till death: So his drift is, to show that man's happiness is not in these things which we count off, but in those things which we defer: his reason is, that they are all vanity: his proof is, because there is no stability in them, nor contentation of mind: his conclusion is, therefore contemn the world, and look up to heaven from whence ye came, and whither ye shall go. This is the scope which Solomon aims at, as though we did all seek happiness, but we go a wrong way unto it: therefore he sounds a retire, showing that if we hold on our course, and go forwards as we have begun, we shall not find happiness, but great misery, because we go by vanity. Therefore to fright us out of that way, he breaks forth into an exclamation, Vanity of vanities, All is vanity. Now Solomon full of wisdom, and schooled with experience, is licenced to give his sentence of the whole world. For the spiritual man judgeth all things, his judgement is so certain, that it runs before the evidence, and condemns all for vanity, before he convince them to be vain; whereas we prove first, and condemn after, because our words are no authorities; he concludes first, & prove after: neither any judge did condemn so many together. Solomon resolved all the questions of the Queen Sheba, yet Solomon never answered so many questions at once as now; for what can you inquire, but hear you have an answer? Ask him as the soldiers, and harlots, and Publicans, asked john, What is sin? Vanity saith Solomon. What is pleasure? Vanity too. What is beauty? Vanity too. What is riches? Vanity too. What is honour? Vanity too. What is long life? Vanity too. This is the state of all things after the fall, all turned to Vanity. This is no reproach to the things, but a shame to him which so abused them, that all things should be called Vanity for him. What a testimony is this of him which should be the only servant of God on earth, whom he created in righteousness and holiness, whom he framed to his own Image, whom he placed in Paradise, and would have raised to heaven, to hear that he hath so polluted his life with sins, that now there is nothing but Vanity. This is a lamentable song which will make him weep that tunes it, if he think what he saith, how his state was changed since Adam his father died; Once God said, That all was good, and now he saith, That all is nought and vain, as though he forbade man, that which he created for man. That is not salomon's meaning to debar men from the use of creatures: although all things changed with man, and became worse than they were; yet he doth here rather show, that man reaps nothing but Vanity out of these things, by reason of his corruption: then that the things themselves are vain, if they were well used. For even since the creation, Paul saith, 1. Tim. 4. That every creature of God is good, and nothing is to be rejected, if it be received, or used with thanks giving, for it is sanctified by the word of God, & prayer. That is it, which maketh them profitable to us, which because it is wanting for the most part, therefore Solomon saith, that all are vain to us, not vain of themselves, but because they are not sanctified as they should be. Therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shows a way how we may make a profit of all, and rejoice in our labours, and find a lawful pleasure in earthly things, so often he calls us to the use, lest we should err as the Monks & Erenits have done before, mistaking these words, when he saith, That all is Vanity, they have forsaken all company, and government, and Office and trade, and got themselves into the wilderness amongst beasts, to live in quiet & silence, saying that men could not live in the world, and please God, because all is vanity. So while they counted all things vain, they became vain themselves, & left those blessings which Solomon enjoyed after his knowledge, more than he did before. Therefore it is vain man the Solomon reproveth, which is not only called Vanity, but lighter than Vanity. If he did not things vainly, nothing should be vain in the world, whereas now by abuse, we may see sometime a great vanity in the best things, as in the worst: For are not many vain in their knowledge, vain in their policies, vain in their learning, as other are vain in their ignorance? Was not the wisdom of Achitophel a vain thing? The swiftness of Hazael a vain thing? The strength of Goliath a vain thing? The treasures of Nabuchadnezzar a vain thing? The honour of Ammon a vain thing? The beauty of Absalon a vain thing? The knowledge of the Scribes a vain thing? The devotion of the Pharisees a vain thing? And so is the learning of all those a vain thing, that do no good with it, but either it lies under a bushel and moulds, or else it prattles like Tertullus, always against Paul, striving to make war between them which love dearer than any brethren.  
By this you may see that Vanity is bold, when she breaks into houses, and Churches, and Palaces, and sometime Vanity may come to infect, where Truth may not come to reprove; Is it not high time then to sound this Alarm again, Vanity of vanities, etc.  
If we could hear how vehemently, and how pitifully▪ Solomon pronounced this outcry, happily it would move us a little, to hear how he did exclaim of his own life, and condemned himself, as it were by the sound of Trumpet, that all might hear. For we are all by nature such deaf Adders, that whether the Prophets come piping, or mourning, or crying, they go from us again mourning like jeremy, We would have cured Babel, but she would not be cured. Nay the City of jerusalem would not (saith our Saviour Christ) when he wept for his Israelites.  
Therefore, Solomon speaks thrice, like a Crier; Vanity of Vanities, etc. as the mother which would feign make her son to hear, she dubbles and trebles her words: What my son, and what the son of my womb; and what the son of my desires. So when god▪ would stir us up to hear, he crieth thrice to the earth, and saith▪ Earth, earth, earth, Hear the word of the Lord. So when Solomon would dissuade from the company of the wicked: read Prou. 4. 14. how often he repeats the charge; Enter not into the way of the wicked, walk not in it avoid it, go not by it, turn from it, and pass by: as though he would never have done, or as though we would never hear: so Christ when he taught Peter what was his duty, rehearsed it thrice: Feed: Feed: feed. joseph showeth the reason of these repetitions, when he tells Pharaoh why his dream was doubled, because the matter was important and certain. Therefore when Solomon repeats this saying so often, he calls for audience, as though he had some weighty & great matter to utter. Such a point of wisdom it is for every man to know, that all is Vanity, if we direct not things to their right end, as when the holy Ghost would signify that God is all holy, he repeated thrice; Holy, holy, holy▪ So when he should show that man is all vain, thrice he repeated vanity, to show how hardly man believes that he is vain: therefore he brings in three assertions, as it were three witnesses to prove it. All agree upon the same words, but that the last is more plain, and saith that all is Vanity: that is, that man is not only changed and become vain: but from the vanity of man, as the Apostle faith: The creatures are subject to vanity, and have not the glory and liberty which they should have, for the sin of man. A spiritual▪ eye doth see some vanity or other in every thing, as appeareth betwixt Christ and his disciples at jerusalem. They gazed upon the building of the Temple as a brave thing, and would have Christ to behold it with them; but he did see that it was but vanity, and therefore said; Are these the things that ye look upon? As if he should say▪ How vain are you to gaze upon th●●? If Christ thought the beauty of his Temple a vain thing, and not worth the sight, which yet was beautiful, and built by his own prescription: how should Solomon express all the vanity of the world, to which all m●n have added more and more since the beginning? Therefore, as if he wanted words to express it, as he did see it; he breaks forth into an exclamation, and repeats the same often, Vanity of vanlties: as if he should say, I cannot speak how vain the world is, and very vain, and nought but vain: speaking as though he had the feeling sense of it, as though the world stood naked before him, and it grieved him to see, he cuts his words in ●●yding manner, ●●d makes short riddance, as if it irked him to speak all that he knew. Therefore that which he speaks, he speaks roundly, that if they read no more, but▪ sleep all the Sermon after▪ yet the first sentence shall strike a sting into their hearts, and leave a sound behind to waken them when they are gone, as many you know▪ remember this sentence, which remember no sentence in all this book beside. Who hath not heard, Vanity of vanities, & c? Though few have conceived it, this is the phrase of scripture, when the holy Ghost would command the song of Solomon above all other songs, he 〈◊〉 it, The song of songs; so called in the Hebrues, and mentioned 1. King. 4. 32. When he would exalt the heavenly King above all, he calls him, The King of Kings; so when he would note a great Vanity, and yet a greater, and a greater than that, which is the greatest of all, he calls it, Vanity of vanities, and when we would note a great fool, we will say, a fool of fools, a sin of sins, a servant of servants. These are scornful names to the world, and homely titles to give our pleasures, to call them Vanity of vanities, and again, Vanity of vanities, and yet again, Vanity, and as though we would provoke them to fall out with us, like a man that sharpens his enemy with taunts, when he would egg him to fight. He might have mollified his terms, before he condemned the world thrice, but the world is no changeling, that Solomon should change his judgement, but vain it is, vain it was, and vain it will be, and therefore a thrice vain world he may call it: First, Vanity, strait, Vanity of vanities; and suddenly, All is Vanity. What a transcendent is this? as though it increased while he spoke, so fast groweth this weed to worse and worse, like the Image which appeared to Nabuchadnezzar, the first was of gold, the second of silver, the third of brass, the fourth of iron, the fifth of clay; so by many changes the world grows worse and worse, and all they which follow it. When a man gins to like of pleasure, and opens the door to one vanity which he loves, strait as many vanities flock to him, as Solomon had Concubines, till the Temple of God be like a den of thieves. Therefore when Solomon beheld such a plurality, and Totquot of Vanities, like surges coming one upon another in pleats and folds; he spoke as though he would show Vanity hatching vanities; Vanity of vanities, All is Vanity. The first saying doth pass without let, but the last rubs, and sinks not into the hearts of men so easily as it is spoken. Me thinks I hear some dispute for Baâll, and bid Solomon stay, before he come to All is Vanity. It may be that sin is Vanity, and pleasure is Vanity: but shall we condemn all for sin and pleasure? What say you to Beauty, which is nature's dowry, and cheereth the eye, as sweet meat doth the taste? Beauty is like a fair Picture; take away the colour, and there is nothing left. Beauty indeed is but a colour and a temptation: the colour fadeth, and the temptation snareth. But what say you to Riches, which make men Lords over the rest, and allow them to go brave and lie soft, and far daintily, and have what they list? Riches are like painted grapes, which look as though they would satisfy a man, but do not slake hunger, nor quench his thirst. Riches indeed do make a man covet more, and get envy, and keep the mind in care. But what say you to Honour, which sets a man aloft, and makes the knee how, and the tongue sooth, and the head stand bare, as though they were other kind of creatures above men?  
Honour is like a King in a play: when his part is done, his ornaments are taken from him, and he which held the basin to him, is as good as he. Honour indeed may command all but life, he makes a fair show now, but when death comes, all is one.  
But what say you to prosound Knowledge in deep mysteries, which makes men sought unto, and called deep Clerks, and great Doctors? Knowledge is like the Letters which Vriah carried against himself: so Knowledge draweth a greater judgement, and oftentimes condemns the bearer.  
Knowledge without Virtue, leaves a man without excuse, and is a witness against him, because he understands what is good, and will not do it. Yet there is another darling of account behind: what say you to long life, which causeth a man to see his children's children, and makes him reverent unto the people? Long life is like a long night, when a man cannot sleep: so Age is wearisome with sickness, and strives with itself because it cannot walk, nor talk, nor hear, nor see, nor sleep, nor taste, as it was wont, therefore wisheth often, that night were gone, that the pain were passed; Indeed he that sees many days, sees many miseries; and therefore what is not vain in life, sith life itself is vain? Show me the light which will not darken, show me the flower which will not fade, show me the fruit which will not corrupt, show me the garment which will not wear, show me the beauty which will not whither, show me the strength which will not weaken, show me the time which will not pass, and I will reclaim that all is Vanity; yet this will not go for truth, before men have smarted for the trial. Some are so vain, that they count nothing Vanity, but that which is vainer than the rest, delights them most, for there is as it were, a commonweal of vain persons, and he that can be vainest, is like a King of the rest. Some are of this mind, that they think all is vain, but that which they love, and therefore they call them vain and curious, and fantastical, which speak against their vanities, and say that it is necessary to be vain, for they cannot live, unless they deceive; they cannot please, unless they flatter; they cannot be believed, unless they swear; they cannot be esteemed, unless they roist; as Demetrius thought he should beg, unless he should sell Images. There is another sort, like the buyer in Prover. 20. which saith, It is nought, it is nought, but when he is gone apart, he boasteth; It is nought before men, and swear that all is vanity, but when they are gone apart, they reconcile themselves unto it, and kiss it, and promise to be vain still; but they cannot abide to be counted vain, the vainest man that is. This shows that the folly of the world is so open and shameful, that her lovers must needs condemn her. You shall hear them say oftentimes, It is a vain world, a wicked world, a naughty world; yet they will not forsake it to die, like dastard soldiers, who rail against the enemy, but dare not fight against him. All is Vanity, but this is Vanity of vanities, that men will follow that which they condemn. But this is, that every sinner might condemn himself: for the conscience must judge first, and then God as our Saviour saith: Out of thy own mouth, and so out of thine own heart, I will condemn thee, naughty servant; showing that the wicked condemn themselves, before they are condemned of God. These are thewords of fools, which cares not what is their end, so that their way be pleasant.  
Oh that here were a full end or conclusion of Vanities, but behold, a greater vanity is behind: for our religion is Vanity, like the Scribes and pharisees, as Matthew saith in the 23. Chapter, and 27. verse, having a bare show of holiness, as he saith: he could call it but a show of holilinesse, and scarce that. Our Vanity is vanity, but our holiness, is but a show of holiness, not worthy to be called holiness, but like holiness; yet the most part have not so much as the show of holiness, as the Pharisics had, but are vain in show, inside and outside too. Thus we find nothing yet but Vanity. I cannot lead you from one unto another, to show you the several vanities of every person, or every thing, because Solomon saith, All is Vanity. How many than have we to condemn us, whose vanities are sprinkled in every thing? which have not only so many vanities as there be things, but many vanities in every thing. As in our fare, how many vanities are there, which makes us rise sometimes sick, sometimes sleepy, sometimes drunk, yet are there also more Vanities; in our sports, our laughing, and swearing, and jesting, and scoffing, and dallying, and playing with the Scriptures, which oftentimes leaves such a sting behind, that we had rather have lost our sport, than feel the worm that gnaws us for it. And yet there be more vanities in our apparel, ruff upon ruff, lace upon lace, cut upon cut, 24. orders, to the third and fourth degree, as though our apparel were appareled, until the woman be not worth so much as her attire, that if we could see Vanity herself, how she would go, if she did wear apparel, she would go even almost like our women: for she could not go, nor speak, nor look vainer. Who doth not know that these are vanities, and that they might leave them, if they would? But that ye may see that there is a heart within, vainer than apparel without. Therefore when these vanities are worn out, they will have new, and still new, till all be spent upon vanity, and when they begin like the prodigal child to see how vain they were, when they have bought wisdom with sorrow. What would Solomon say, if he should see how vanity is grown since his time, what a height she is mounted, what a train follows her, that there is no Prince in the world hath so many attendants as Vanity? She was but an Imp then, but now she is a mother, and who can number her sons and daughters? The child is vain in playing, the mother vain in dandling, the father vain in giving, the Courtier vain in spending, the soldier vain in boasting, the suitor vain in striving, the traveler vain in talking, the merchant vain in swearing, the gentleman vain in building, the husbandman vain in carking, the old man vain in coveting, the servingman vain in soothing, the young man vain in sporting, the papist vain in superstition, the Protestant vain in conversation. Every vanity is so pleasant to one or other, that they cannot miss one. So she god's by sea and by land, and still more disciples flock unto her, of gamesters, and swearers, and players, and tipplers, and hacsters', and Courtiers, as thick as flies of Egypt, which buzzed in their ears, and their eyes, and their necks, before and behind, that a man cannot set his foot but upon vanity. As the waters covered the earth, when but eight persons were saved: so vanity covered it again, a worse deluge than the first; because it hath not suffered eight persons to escape, but every man is tainted with some vanity or other, which God seeing in that place and City which should be best in the world (that all men in the City were vain) ●alls it the City of Vanity. So we may call it the world of Vanity, because she hath an interest in every person of it, she sits upon the earth like a Serpent, and hatcheth all the sins which ye see amongst men. As full as heaven is of bliss, so the world is fraught with Vanity, Court, City, Country, whither doth not Vanity go, but to Heaven? Seeing then that Vanity is extolled amongst men, Solomon gives his sentence, that All is Vanity; Christ like a Mediator concludes upon it, that there is but one necessary; therefore let our sentence be like theirs; For sin, if we had salomon's repentance, we should see such an image of Vanity before us, as would make us cry again and again, as often as Solomon: Vanity of vanities, Vanity of vanities, and all is Vanity. What a sweet sentence is this from a King, who may live as they list by authority; as to say, that all is Vanity. Oh, that we might hear Kings speak so again: for it is a speech which had need of some to countenance it; for none are counted vain now, but they that speak against vanity. Then Solomon cried it, but now we must whisper it. You may see how times are changed: Once this was sound divinity; now it is flat railing: to say that all is vanity, is even the upshot of a disturber. If ye ask the Atheist or the Epicure, rogish Players, what is a disturber? you shall see that they will make Solomon one, because he speaketh against vanity. For this is their definition; he which will not allow men to profane the Sabaoth, but saith, that Cards, and Dice, and stage Players, and May games, and May poles, and May fools, and Morris-dancers, are Vanities, is a prattler, a disturber, and an Archpuritan, by the law which the jews had to kill Christ. The reason is, because men cannot abide to be controlled of their pleasures. Therefore they hold it as an offence, to speak against their sports, or their customs, or their follies, or their pleasures, or their titles, or their toys; and they which would not be counted precise in these times, must take heed that they go not so far as Solomon, to term all Vanity. But they must say, that the vanities of great men are necessary recreations, and the vanities of the people are means to make unity; Greater books are written to maintain this, than Solomon made to refute it, so they have made their wit & their learning vanity, and are vain in print. But they that would know now of what standing such precise reprovers are, and how ancient this reproof is, may see hére, that if this be a crime to call Vanity, Vanity, the wisest man that ever was before Christ, was herein crimminate. Not when he strayed, but when he repent, in his best mind, when he became like a Preacher, he preached this first, Vanity of vanities, All is Vanity: yet many had rather cry it with Solomon, then believe it with Solomon. And while they are wondering at him, some are taken out of the way, and cut short of the time which they set to repent: from others, God taketh away his grace, so they never return, because their guide is gone. This the holy Ghost pointed at, when he saith, They followed Vanity, and became vain; showing that the things we follow, will make us like themselves, and lead us whither they belong, to heaven or hell. In Rom. 8. 20. Vanity is put for destruction, but it is never put for salvation; If other creatures are subject to a kind of destruction for the sin of man, as Paul showeth, what destruction shall light upon man for his own sin? Therefore let our sentence run with Solomon, Vanity of vanities, All is vanity. We could afford the world better words and fairer titles than Vanity of Vanities: but call what we will, Solomon shows what it is, and what we will say in the end when we have tried it; then Vanity, of Vanities: yet it is comfort of comforts, glory of glories, life of lives. But Laban showed himself at parting; so at parting, you shall see how it will serve you, they seem pleasant vanities, and honest vanities, and profitable vanities: but David calls them deceitful vanities; jonas comes after, and calls them lying Vanities; that is, which promise pleasure, and profit, and all, but deceive all, when they should perform. They play Laban, which gave Leah for Rachel. If they be lying vanities, and deceiful vanities, then are théy woeful and miserable vanities; therefore, if we be not come to salomon's conclusion, to think that All is vanity, it is because our own vanity will not suffer us to see the vanities of other things. When we have proved like Solomon, as fast as every man groweth in knowledge, and experience, so he gins to cry Vanity, and after, Vanity of Vanities, and at last, All is Vanity: so we contemn not all at once, but one sin after another, one pleasure after another, till at last, we count all is vanity; and then we are come home with Solomon, and may be Preachers unto other. Thus I have shown unto you as it were a limb of Vanity, you may look about you and see the whole body: For if she be any where in this land, this is her pontifical Sea, where she is never non-resident. Now I will leave you, to examine these sayings, whether all things have not been in vain unto you yet, If they have been vain to you, and yet are good in their own nature, then think how vain you are, who have turned so many good things to vanty. Yet to set you in the way before I end, I will answer them which ask, if All things be vanity; As Solomon saith, Tell us what we should choose, that we be not vain; Christ saith, That one thing is necessary. Is Solomon contrary to Christ, No? Therefore Solomon excepts one thing too, To fear God, and keep his Commandments. Therefore if all be vain but this, let the tempter take thee up again, and show thee the kingdoms of the world, when he saith, All these will I give thee, thou mayst say, All this I contemn; for All is vain.  
What then? Turn away my eyes (saith the Prophet David) and my ears, and my heart too from vanity. Try and prove thou no longer, for Solomon hath proved for thee, it is better to believe him, than to try with him. Therefore it remaineth, that as they brought forth their vain books, after Paul's preaching, and cast them into the fire: so ye should cast out all your vanities this day, and sacrifice them to God, for they have been your Idols, that never man may see them after. And as God gave job other children, so they will give you other treasures, fear not that your joys will go away with your Vanities, as many think they should never be merry again, if they should be converted to Religion. But as David danced before the Ark, as merrely, as Herodias danced before the King: so know undoubtedly, that the righteous find more joy in goodness, than ever the wicked found in filthiness, nay (saith David) more than they can find in riches and Honours, when their Wheat and Wine ●bounde. As a Horse is a vain thing to save a man, so all these things are too vain to make a man happy. I appeal to yourselves, if ye have tried the pleasures of Vanity already, (as I know ye have) whether ye may readily say with Saint Paul, What profit he loved her before, so when the sport is past, and Death looks us in the face, we shall hate our Vanities more, than we love them now, all this doth conclude, that our Saviour said to Martha, But one thing is necessary. Which God grant we may choose, for his son jesus Christ, and then we have learned this lesson.  
FINIS.   

Of the Word of God.  john. 5. 39 Search the Scriptures; For in them ye think to have eternal life; And they are they which testify of me. 
A Heathen King and that famous Monarch, that mighty conqueror, known and renowned throughout all the world for his victories, Alexander the great; among all his martial affairs, had great desire to search for wisdom, and to increase his courage by reading the writings of learned Homer. Queen Sheba hearing the praise of salomon's wisdom, could never rest until she came into his presence to hear him. Which signifieth a great desire of wisdom to be engraffed in us by nature, and that the praise thereof doth pass with admiration. For he that searcheth after wisdom and knowledge, desireth more than gold, if it were as pure, as fine and precious, as that of Ophir; the eye may be satisfied with the glistering show of the one, but it can never be weary in searching after the other; which if indeed it might be seen with bodily eyes, would stir up a wonderful love and admiration thereof in our hearts and minds. To hear a man of wisdom and gravity speak, what thronging would there be to hear, what heedfulness and attention to understand. If an Angel from heaven, or God himself, might be heard to speak, what a rare and singular matter were it. Doubtless it should be heard with a shout greater than that of Herod, when the people cried, The voice of God and not of man. Yea with a far more resounding voice, then that of the Idolaters, mentioned Acts 19 who in commendation of their Idol god Diana, gave a shout almost for the space of two hours, all crying out with one voice, Great is Diana of the Ephesians. But so it is, that although in the first age God spoke to Abraham, Noah, Moses, and other holy men, yet now it hath pleased him to take an other course, and that is, that we should hear him speak out of his word. And therefore it was well answered unto the rich man in the Gospel, that would feign have his brebrens that were alive, to be taught and instructed concerning the way of God, if not from God himself, yet by an Angel, or at leastwise, by one that should come unto them from the dead, that so they might amend their lives, I say it was well answered, They have Moses and the Prophets, they have the word of God, let them hear them, if they will not give care to this word, it is because there is no life in them, if they yield not unto it, they will not be persuaded though one rise from the dead again. We cannot say it is far off, what may it be? Say not in thy heart saith the Apostle, Who shall ascend into heaven, or who shall descend into the deep? For the word of God is nearer thee, even before thy eyes. Thou needest not to wander a long journey as Queen Sheba did, to hear King salomon's wisdom, for thou hast it at home, and even within thy own doors. When Queen Sheba departed as one sorry that she could not always be present with him, to be further taught and instructed, she pronounced his servants to be happy, that were always about him to hear his wisdom. Blessed are they (saith our Saviour Christ) that hear the word of God and keep it; and as well it may be said, as Sheba did of salomon's servants, O how happy are they, that have the Word of GOD before them, and in their presence, to read and search for wisdom, far greater than that of salomon's; For behold a greater than Solomon is here. As in the Gospel, Marry that heard Christ preach the word, is greatly commended above her sister Martha, that was troubled with worldly cares, and neglected the hearing of God's word; So doth the Prophet David wondrously encourage us, not only to the hearing, but also to the reading of the word of God, and searching the scriptures. Psal. 119. Lord (saith he) what love have I unto thy law, all the day long is my study in it.  
No marvel then if the King were commanded to have this book, this word, and the scripture of God, and that he should read therein all the days of his life, that he might learn to fear the Lord his God; No marvel if the Queen of the Ethiopians chief governor, Acts. 8. had a desire to read the scripture, having happily heard the commendation thereof; No marvel if the noble men of Berea, did diligently read the scripture, because they were thoroughly persuaded, that it was the doctrine of life, and the power of salvation.  
And this is one of the weightiest and most profitable speeches that ever our Saviour uttered. Search the scriptures; for in them ye think to have eternal life; And they are they which testify of me. Which sentence, divideth itself into these two principal parts, whereof the first is a commandment; Search the Scriptures; The second, is an effectual reason, to move us to the fulfilling of that commandment. For in them ye think to have eternal life, etc. In the commandment we may consider our unwillingness to search; Secondly, the manner how we should search; Thirdly, the great hindrances that keep us back from searching.  
The connsel of a friend is good, but the heart of a man is froward against good counsel, so that where he loveth dearly, he wisheth, that to his counsel, he could add a commandment. Therefore the holy spirit of God and our redeeming friend, knowing how slow and how unwilling we are to take good counsel, taketh upon him to command us to so good a work, as is greatly for our behoof, as though counsel were not sufficient, nay scarce to command would serve. For as the flesh and the world for the most part have the upper hand, and Gods good spirit is welny quenched, so heanenly matters are of base account, and the desires of the world prevail and carry us whither they would. forego all saith Christ to the young man, and give to the poor, but he went away sad and heavy; They that are worldly minded, and are not touched with yeloue of God, cannot love his word, and if they be willed and spoken to never so much to search the word of God, yet they cannot hear. Wisdom crieth in the streets to them that pass by, and every one passeth by, and do not regard, because that vanity is in their eyes, and in their minds, and in their hearts, so that wisdom can find no place, nor such a soul as shall bid it welcome, and give it entertainment. If we had had but half a word, or half a counsel to search after wealth and riches, although it were into far countries, we should refuse no labour, if to seek for honour and promotion, every one would have thought himself worthy to wear a crown; if to seek for pleasures, who would not have followed the lure? Nay who would not press and throng to get in, although the gate were never so strait? But when it comes to search the scriptures, to learn the word of God, every one hath this shift, I pray thee have me excused. As though the ways of death, were the ways of life, and he that should counsel us to search the word of God, were rather our enemy then our friend. As the Apostle speaketh to the Galathians. Am I therefore become your enemy, because I wish you well? He that reproveth a man, shall find more favour at the last, than he that flattereth with his tongue, and he that searcheth the word of God, shall find more comfort at the last, than all the delights of the world could afford him. Many that have gone astray, and lived in the displeasure of God, when they have hearkened unto the word of God, they have been so altered in mind and purpose, that thenceforth they have determined with themselves to take a new course, and to live in the fear of God. For the word of God is forcible to beget us a new life. What age is more licentious, and given to naughty ways, than youth is? and yet the word of God is of such virtue, that it is able to tame their disordered humours. Else the Prophet David would not have verified the same.  
Psalm 119. 9 Wherewithal (saith he) shall a young man redress his way? even by taking heed thereto, according to thy word. And the Apostle Saint Paul also witnesseth the like effect, in the commendation of Timothy, in that he had known the holy scriptures of a child, which had made him forego and forsake the disordered course of unbridled youth, and had furthermore made him wise unto salvation. Well, we are counseled and commanded to search the word of God, yet where there is one to give us that counsel, there is a hundredth to draw us back. For as where God hath his Church, the Devil also hath his chapel, so as God hath his saving the word, the devil hath destroying books enough. He works with the flesh, and the flesh overcometh the spirit, as Eve did Adam, when she brought him to his destruction. When the Preacher is at his Sermon, you shall see some few to hear, but go to the stage Plays, and you shall find multitudes; If it be an amorous book, or of pastime and mirth, every one hath it in his hand, but if the word of God be laid before us, we count it a matter too solemn, and will not vouchsafe to read it. The wisdom of the flesh is enmity to God, and the nature of man is given to hate that knowledge that leadeth to God. But as for the want of the knowledge of the word of God many perish, so because they refuse to search it, whereby their evil ways may be redressed, and they kept in the fear of God, therefore god giveth them up to a reprobate sense to follow wickedness even with greediness, and to fall into foul and heinous offences. Because there is no knowledge of God in the land, (saith the Prophet) Hosea 4. 12. they break out by swearing and lying, and killing, and stealing, and whoring, and blood toucheth blood, and one sin and mischief cometh after an other. What followeth such matters our consciences will give us to consider, and we cannot be ignorant what is like to fall out. If they were wise saith the Prophet Moses, they would consider their latter end, and if the vanity of folly did not too much reign within us, we would seek after wisdom, and not be slow to search the word of God.  
But let us leave them that care not for this knowledge, 
The manner how to search  and so care not for an other life, so that they may live in this world at their pleasure, let us leave them to their fancies, which at length will deceive them, and to their vanities wherein they are delighted. And as for them who have any hearts to read the word of God, indeed whose hearts God hath touched and moved thereunto, let us search and set down the best way how they may be directed in the reading thereof, that it may tend most to their profit.  
First therefore, as holy things must not be touched with 
With reverence.  unwashen hands according to the proverb; so must we approach to the reading of gods word, with sanctified minds and circumcised hearts. When we are to come into the presence of the prince, we prepare ourselves with all reverence and humility, that our requests may be heard, and our desire granted, and so doth the majesty of God lie hid in the scriptures, as though God were there to speak unto us, & therefore a double reverence is to be used, that is the greatest reverence that may be, when we come to the reading of the scriptures. The counsel of Solomon, Eccl. 4. 17. is this. Take heed to thy foot, when thou interest into the house of God; which also giveth us warning, that we come not unreverently to the reading of the word of God. For as a fool cometh hastily without deliberation, and knoweth not that he offendeth, so he that cometh without reverence, committeth folly, although he think in coming to the reading of the same, he doth full wisely. jacob in coming to his brother Esau, made seven courtesies, & they which will come dutifully to the reading of the word of God, cannot come with too much reverence. And herein consisteth an 
With denial of thy own wisdom.  especial point of reverence, to have that high estimation of the word of God, as to think there is no wisdom to be found else where, but only therein. For they that swell with the thought of their own wisdom, and think themselves wise enough, although they never read the word of God, do greatly disgrace the majesty thereof, and advance themselves in their own folly. God grant saith the Prophet David, That the wisdom of Achitophel may be turned into foolishness; and so it fareth with them that stand in admiration of their own wisdom, that they are fond puffed up in their fleshly minds, and are the farther off from wisdom and knowledge, by how much the more, they think themselves fraught and loaded therewith. Seest thou a fool saith Solomon, there is more hope of him, then of such a one as is wise in his own conceit. There is hope of a fool that he may be wise, because he will hear instruction, but of him which is wise in his own conceit, there is no hope to make him wise, because he thinketh he knoweth that, which he should learn. A fool when he holdeth his peace, is counted wise, for he is lowly in his own conceit, and doth not presume of wisdom, but for the desire thereof, he will separate himself to seek it, and occupy himself in all wisdom. Whereas he that is self-conceited, showeth himself a fool indeed, in that being void of wisdom, he will not search after it, as if a hungry man should not care for food, imagining with himself that he is full enough already. What kept the Scribes and Pharisees and other such great Doctors, from the knowledge of the mysteries of God, but the fond conceit of their own wisdom and knowledge. And such were also the Athenians, who thought their learning to be so profound, that they scorned at the simplicity of the gospel. But behold how they are overtaken, for god confoundeth the wisdom of these men that are so selfewise, and casteth away their understanding. And this is a great punishment, that the word of God is unto them foolishness, neither can they perceive or feel the sweet comfort thereof, and that through their own default, and through their own pride. To the wilful blinded jews, the word of god is a stumbling block, and to the wise and learned Grecians, it seemeth but foolishness. But better it were far away for them to acknowledge and forsake their own foolishness, then to drown in their own wisdom. And he that will truly profit in the reading of gods word, must lay down that high conceit, and humbly submit himself with all reverence to be taught, as the sacred word shall instruct him. Deny thy own knowledge and learning, and so shalt thou find both knowledge and wisdom to satisfy thy soul.  
When thou hast resolved with thyself, to submit thy wisdom 
Not to read only, but to search.  to the wisdom of god, let thy heart cleave thereunto, and let thy mind be still desirous to read it, as the suckling and young tender infant crieth for the sweet milk, whereby it is nourished and maintained. So the Apostle S. Peter. 1. Epist. 22. doth counsel us, that as new borne babes we should desire the sincere milk of the word of god, that we may grow by it. Even as the heart desireth the water brooks, so let our souls never rest, till we have quenched our thirst with this water of Paradise, and satisfied ourselves with this sweet milk and heavenly Manna. A little milk will not content the infant, and a little food will not break hunger, and a little strength will not be available to put back the force of the enemy. He that will resist the devils temptations, must be thoroughly armed with the word of god; he that will be a perfect man in Christ, must grow from strength to strength, from milk to strong meat, from the principles of religion, to the mysteries of salvation, that he may at length prove, what the good and perfect will of God is. At our first entrance to read, we be but as babes, and although we be of great years and ripe discretion, yet if we deny not our own wisdom and become as babes to learn, and to be taught by the word of God, we shall never know the way that leadeth unto life. And as the infant cannot be thoroughly satisfied, but still and often calleth, so if we think to grow from children to men to godward, we must often read, and often search his word. human knowledge, I mean the knowledge of the Arts and liberal Sciences, cometh not by mean pains, and the knowledge of God, which he hath revealed in his word, cannot be obtained unless we search for it most diligently. He that findeth a vein of gold and silver, diggeth and searcheth with labour and sweat, till he cometh where mine is, and where is plenty; And if we find any sweetness in the word of God, as doubtless they that be diligent shall find great comforts, it is not wisdom to rest, until we have filled our souls with all heavenly pleasures.  
Yet there withal we must take heed, that we be not overthrown 
To search, but not too far.  in our desire of searching. Still let us avoid extremities and keep the mean, let us not be desirous to know more than God hath set down for us to know. For many think themselves not wise enough, unless they know all, and wiser they would be, then either they are, or may, or can be. honey is sweet, but overmuch annoyeth; it is good to search the word of God, but it is danger to search too far. The secrets of God, are as the Sun to our eyes, the more we behold it, the more our eyes do dazzle, and the more we search above our capacity, the more our wits are confounded. They that dig too far in mines, are subject to the fall of the earth, and also to damps that may arise, both which, they are to have as great care unto, as the silver or gold which they take so great pains for. Let us desire knowledge of God as Solomon did, to his comfort & benefit, and not desire it as Eve did to her hurt. For they that aspire and climb so high, fall again like Babel, and run into doubts, while they seek for resolutions. This desire of oversearching is a rock, against the which many have made shipwreck, busieng their heads with unknown mysteries, before they understand necessary 
See more in M. smith's sermon, called A looking Glass for Christians.  principles. It is good to leave off learning, where God hath left off teaching; For they which have an ear where God hath no tongue, miss of their desire, while they look for knowledge, and wander into thickets & deserts, while in the mean time it were more safe for them to keep the high way. Content thyself therefore to know those things only which pertain to thy salvation, and say with that blessed Apostle S. Paul, I desire to know nothing, but only Christ crucified. Let no man presume to understand above that which is meet for him to understand, but let his understanding be ruled by Sobriety, as God hath granted to every one the measure of faith.  
Neither let us be discouraged from reading, lest we should search too far. For those things which God hath set down unto us to know, and understand, we cannot search too much. But our fault is herein, when we will know more than is revealed, and more than it is God's will that we should know. Otherwise as we are every day & every hour falling away from God, so the continual reading of the scriptures, may be a mean to keep ourselves within the fear of God. The word of God is the seed of life, and he that hath regard thereunto, shall continue in life. Wherewithal shall a young man, nay wherewithal shall young and old, and every estate direct their way, but by ruling themselves after the word of God. And as there is a fault to be too careful, and to search too far, so is it as great a fault to be too careless and negligent. As when we read for fashion sake, or with a light consideration, when we have not a godly, religious, and a devout care, to have ourselves edified, instructed, and comforted. It is not enough for us to settle ourselves to read it by fits, here a little, and there a little, (here a line, and there a line, now some what, and after a while nothing at all, but if we mind to profit thereby, we must make it our daily study and chiefest exercise. The warfaring man will travaileth, until he come to his journeys end, our life is but as a continual travail, and still we must have recourse to the word of God, for counsel and direction until our time be to leave the earth and go to heaven.  
But as no gift of God doth prosper with us, unless we 
To make our prayers to god that we may profit in reading.  make our prayer to God, that he will give a blessing unto it; so especially in the reading of God's word, we must use this help. The understanding of our mind by nature, is nothing else but darkness; and again our hearts be inclined to all naughty corruptions, and unless we pray unto God to remove these stumbling blocks, neither shall we be instructed in our souls, nor amended in our lives. If thou wantest wisdom, ask it of God, and when thou settest thyself to the reading of the Scriptures, pray that thy reading may tend to thy profit. Abraham's servant, prayed that he might have a prosperous journey, so ought we much more to pray, that we might be happy in our reading, or that our reading might procure our happiness. And even as when we pray, so also when we read, we must be godly affected; that is, we must unburden our minds and our hearts from all worldly cares and fleshly desires, that GOD may have his working in us, and that his holy spirit may guide and direct us. And so it shall fall out, that as the snow and the rain do water the earth that it may bring forth increase; so in our reading, our eyes shall be opened, that we may see, and our cares that we may hear, and our hearts that we may conceive, that all may be referred to God's glory, our own comfort, and the profit of others, or else all our labour & study shallbe in vain. They that abound with riches & worldly wealth, because they pray not that God will give a blessing unto it, it turneth often to their hurt; so they that read God's word, and pray not withal, that God may make it profit with them, it often prevaileth with them no more, but to make them without excuse. It is not so much read and profit, but pray and profit, and then they reading shall turn to good. For as reading is profitable, ●o preier is more necessary, which setteth forward every good work, and bringeth down God's help from heaven.  
Now although in the reading of the word of God, we 
〈…〉 is, 〈◊〉 word is kept from 〈…〉 an 〈…〉 tongue.  eschew all those faults, which I have before remembered, yet there are two other rocks and mountains, to climb ou●r. And this is the cross that we shall find in all good endeavours, that there are mighty hindrances and pullbacks, whereas the way to do evil is plain and hath no let. Concerning which two principal hindrances, first of all, it is lamentable, to consider, how that the word of God, should be as it were forcibly kept from doing good to other, and that they for whose sake it was ordained, should have least profit by it, or rather no profit and benefit at all, as if that food should be prepared, and cast away for want of eating. The word of God is the food of the soul, which cannot choose but perish, if it be not fed and nourished by it. He that bringeth us a glass to look in, and yet shutteth it up with the cover, he that bringeth us into the light and yet closeth our eyes; he that setteth meat before us and forbiddeth us to eat, may justly seem to delude us, and he himself rightly to be accused of folly: So the word of God, which is to us as a gla●●● to look in, thereby to see our defaults, which is a light unto us, whereby our steps ought to be directed; which is the food whereby our souls are nourished, if it be delivered unto us, though peradventure in a learned, yet in a strange and unknown tongue, which none of us understand and know, what profit shall we take thereby? If one of an outlandish nation, a Spaniard, a Frenchman, an Italian, should light into our company which are English men, and should speak unto us in their tongue & language, marvelous good matters, should we be ever a whit the better, in that we do not understand them? Suppose they come into our Churches and preach unto us God's word, to what end are all their speeches? Among the plagues and punishments that God threateneth unto his people for their disobedience, this is not the least, that they should go into captivity, to such a nation whose language they should not understand. In the law it is written, by men of other tongues, and by other languages will I speak unto this people, yet so shall they not hear me, saith the Lord. So that a strange tongue, which we understand not, is a sign unto us of God's curse and punishment which he layeth on us. Moreover we are to understand, that it is the principal policy, and secret mischéeveus working of the ●●●●ll, to hide the Gospel and word of God from us, who desireth nothing more, then to separate us from God, who desireth nothing more, than our utter overthrow and undoing. And to bring about this his policy and mischievous working, he hath his ministers even deceitful workmen, which thus teach, that the word of God ought not to be read in a known tongue unto the people. Which indeed is the only way, to keep them in Idolatry and superstition, when they know not the truth of God's word and pure religion. And while they persuade the people, that ignorance is the mother of devotion, that the less they know, the more devout they are, this is rather a furtherance to their damnation, because they know not God, and the way to salvation. For as the extreme want of bodily food procureth death to the body, so the extreme want of spiritual food, that is of God's word, procureth death to the soul. It is meet say they, that the scripture should be set down in an unknown tongue, lest some in reading, pervert them, unto their own damnation. Which is not a sufficient reason to deny others the reading thereof; as if we should never use wine, because some by abusing it, have fallen into drunkenness; or never take a weapon in hand to defend ourselves, because many have been killed thereby. But this reason of theirs, is but a device of man's brain, and hath no warrant from God's word, but is rather contrary unto it. And here-hence also ariseth an other argument of theirs, that because it is said, The priests lips should keep knowledge, therefore it is not for every one to search the scriptures. Indeed it behoveth the Minister to be learned, that the people may be resolved of their doubts by him; yet nevertheless there is no estate of people debarred from the reading the scriptures. For as God would have every man to come to the knowledge of his will, so he willeth and commandeth every one to search the scriptures, no estate, no calling, excepted. Otherwise, if none but the priest and minister be to read the scriptures, as they are men, so under the colour and pretence of God's word, they may put forth their own devices, and their own imaginations. another reason of theirs is this. Pearls are not to be cast before swine; comparing the word of God, (as it is indeed, a most precious treasure, and as much to us as our souls are worth, because it is the mean to win souls) comparing it to a pearl, and the lay people, for whom Christ died and shed his blood, to procure them salvation and everlasting life, to compare them to swine. Which speech of theirs, because it is ungodly, uncharitable, and unchrististian, I leave it to the judgement of others, as not worthy of any answer. God forbidden that the lay people, although they are unlearned, if they be so godly disposed, and God do move their hearts thereunto, as to seek the comfort of their souls, by reading of the scriptures, and word of God, God forbidden that they should be debarred from the reading and benefit thereof. But even as the Eunuch spoken of in the Acts of the Apostles, being but a lay man, and yet the chief governor to a Queen, although he were unlearned, did yet for all that read the scriptures, and could not understand them to the full; so may we according to his example, although our capacity be so weak that we cannot understand them, give ourselves to the reading of the scriptures. For as God sent unto him a teacher, Philip by name, into his chariot, unaware to him, as he was in his journey, and reading the scripture, so we know not what helps it may please God to grant us, that are desirous to read his word, that thereby we may know his will, and be edified and instructed to our soul's comfort. And seeing we have that blessing, that many a land hath not, I mean to have the scripture in our own mother tongue, how shall we excuse ourselves before God, if we be not diligent and painful to read.  
The other mighty hindrance, whereby we debar 
The second hindrance is, that they say the word of God is too hard to be understood.  ourselves from the reading of the word of God, is, that we think it is too hard to be understood. Like the slothful man, which saith a lion is in the way, because he is loath to work. Wither I will not, I cannot go; and the property of an unwilling servant is, to answer his arrant before he be sent. Why should we give forth that the scripture is hard before we read it. Whereas the spirit of God doth set it down, that the word of God doth give understanding even to the simplest, comparing it to a lantern and to a light, which lighteneth every one that cometh unto it. For as without the light of the Sun there is nothing but darkness on the earth, so without the knowledge of the word of GOD, there is nothing but ignorance among men. And this is a wonderful disproof of them, that stand in this doubt, thinking it to be too hard for them being of a simple understanding, and that therefore the Doctors and learned men should read the word, even this disproveth their opinion, that heavenly matters are often hid from them that are learned, when contrariwise it pleaseth God to open the eyes of the simple, and to give them understanding. Else how should it be true that Christ saith, I give thee thanks o father, Lord of heaven and earth, because thou hast hid these things from the wise, and hast opened them unto babes, even so o Lord, because it was thy good will and pleasure. If our Gospel be h●d saith the Apostle, it is hid to them that are lost, and if the word of God be hard to be understood, it is hard unto the unwilling and unto unbelievers, and such as are blinded of their own accord. Which difficulty and hardness of understanding, cometh not to pass, through the word of God, which is evident and plain to them whose eyes God openeth, and whose hearts and minds it pleaseth him to enlighten, but through their default, who either through their sins and wickedness, deserve that God's word should be hid from them, (for the knowledge of God entereth not into a sinful soul) or who stubbornly refuse it and will not be taught thereby; or who are of such a faithless heart, that will not believe it, and yield themselves thereunto. Such are not only blinded through their own natural weakness, but moreover God for a punishment unto them, doth give them up to a contrary sense, to believe lies, vanities, untruths, and such deceits, that in so doing they may procure unto themselves damnation, because they would not receive the love of the truth, that they might be saved.  
Indeed some things there are in the scripture, according 
Some matters hard.  as we read in the Epistle of S. Pet. cap. 3. v. 16. that are hard to be understood. No doubt, to make us not to think lightly of them, or that our wisdom is able to comprehend them, without the help of the spirit of God, and also to make us humble in our own conceit, and diligently and earnestly to crave of God in our daily prayers, that he would make us partakers of the knowledge of his wil Many things are hard to be understood, which they saith the Apostle that are unlearned and unstable, wrist and pervert, as they do also other scriptures, unto their own destruction. The faults being removed wherewith unskilful readers are overtaken, there is no cause to say that the scriptures are hard. The unskilful, and the unlearned, reading the scriptures, and giving that interpretation, that their own sancie or want of wisdom doth afford them, they may soon wrest and pervert them, and easily mistake. For the wisdom of man is but foolishness in God's matters. But when we settle ourselves to the reading 
How the scriptures are easy, and how to read them to profit by them.  of the scriptures, we ought therewithal to frame ourselves to prayer, that it would please God to lighten our understanding, that otherwise is altogether dark and foolish by nature, to open our eyes which are shut up in the compass of our own ignorance. And thus reading the scripture, with prayer for God's assistance, that it would please God to grant us wisdom to understand them, and that we may not be overruled by our own foolish fancies; when we read them, with an earnest desire to profit by them; then shall the scriptures be easy to us, which before thought them to be too hard. Again in reading of the scriptures we ought not to be over rash, to give our judgement out of hand, especially in weighty matters, but to compare one sentence and place of scripture with an other, and always to have an eye that they agree to the articles of our belief. And if we cannot so be satisfied, but that still doubts do arise, we ought to have recourse to them that have further knowledge. If there be any strife about lands and possessions, we crave the sentence of the judge, if any disease be in the body, straightway we send for the Physician; So if any doubt or controversy do arise in matters of religion, the learned Minister is to answer and resolve them, by the word of God, and to show them the true meaning thereof. Many things are hard to them that are unsiable and unconstant, such as are ready to be carried away with every wind of vain doctrine, always wavering, sometimes in one mind, and sometimes in an other, to such it is no marvel, if the scripture be hard and little for their profit. The nature of man, as it is given to hear news, so it is marvelously inclined to search out all secrets, yet none are more confounded in their own wisdom, and none more driven to uncertainties than they be. But as for those matters which are for our salvation, and for the instruction of our lives, they are most easy to be read, known, and understood, even of the meanest and simplest, that search thereafter in all humbleness of mind.  
The second principal matter which I noted unto 
In them ye think to have eternal life.  you in this portion of scripture, wherehence my text is taken, is the effectual reason, to move us to perform the commandment of our Saviour Christ, Search the scriptures. The commandment is great. For in them ye think to have eternal life; And they are they that testify of me. Health is more to be desired then wealth, and a man will give all that he hath for his life; yet the life here spoken off, doth far exceed this life, as far as the heaven doth the earth, and the way to procure that life, is more easy then to preserve this mortal and transitory life. No way so easy as to search and find, to read and to be comforted, to understand wherein true life consisteth, and to enjoy it. And because we should not find this easy way and to keep us from all searching, therefore the devil caused the word to be closed up in an unknown tongue, and in the mean time we were carried away with vanities, and held in darkness and ignorance, lest when we should hear others, or read God's word ourselves, we might understand and believe, that so we might be saved. He blinded the world, and cast a mist of ignorance before their eyes, and kept away the comfortable sunshine of the word, hindered the message of glad tidings, and carried away the light of the glorious Gospel of Christ in a cloud, that it might not comfort our hearts & consciences, that we might not be partakers of the blessed benefits of God toward us in Christ jesus. As the forgiveness of our sins, the favour of God, a holy life, a quiet conscience, a steadfast hope of everlasting life, and of the joys that are to come. We were hindered from this searching, that we should not tread the right way to everlasting life and salvation, but that we should go a by way to everlasting death and condenmation. In the latter times there shall be many false teachers, so that if it were possible they should deceive the very elect. And this deceit is no mean sleight, but the endangering of our souls, that we shall never be partakers of everlasting life. And therefore we are willed to try the spirits, to try such false teachers by the touchstone of God's word, and to examine their doctrine, whether it be agreeable to the scripture. Search the scriptures, for in them ye shall have life; that is, ye shall be assured that ye shall not be deceived in the way of life. Therefore the scripture may be compared unto the star, that led the wise men unto Christ, so that when they came where he was, it stood still. Music doth not only allay raging and furious minds, but doth draw them also to a further desire thereof: so the word of God doth not only assuage and beat down the evil inclinations of our hearts, but also breedeth in us a mind to order our steps aright, to live well, to refrain from the injuring and oppressing of our neighbours, to do good to all, and by little and little it draweth us, not only to the love thereof, but even with an earnest purpose of mind, we are thereby won to take that way that leadeth to everlasting life. For it mortifieth our sinful desires, by showing us the 
It mortifieth sinful desires.  bitter punishments that remain, and that they shall never enter into the kingdom of God that are led by them. Let not sin reign in your mortal bodies, for the wages of sin is death, that is the everlasting death of body & soul. Know ye not that the unrighteous shall not inherit the kingdom of God; Be not deceived, neither fornicators nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. God is not mocked, for what we sow, that shall we reap, for he that soweth to his flesh, and followeth his fleshly desires, shall therehence reap corruption and woe, but he that soweth to the spirit, shall of the spirit reap life everlasting. For we must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. And blessed are they that do his commandments, that their right may be in the tree of life, and may enter in through the gates into the City. For without shall bedogs & enchanters, and whoremongers, and murderers, and Idolaters, and whosoever loveth or maketh lies. Finally, to whom it shall be said, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. It abateth and restraineth sin within us, as we read Psal. 
It worketh bettering.  119. I have hid thy word in my heart, that I might not sin against thee; Through the reading of thy word I got understanding, therefore I hate all wicked ways. Yea they that are godly minded, and painful and diligent in searching the scriptures, with a desire by God's grace to profit by them, they for the most part bring forth such plentiful good fruit to godward, and such an upright conversation to the world, that in their faith & belief to God, and in their life to men, they seem in a manner blameless & without fault, although indeed while we live in this world, we are compassed with many infirmities, and greatly pressed with the burden of our sins, which do so hang and cleave so fast unto us. By the reading whereof, and the working of God's good spirit in our hearts and consciences, and in our lives and conversation, we begin to be altered and changed into that which we read. And we become daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures. And daily forsaking our old vicious life, we increase in virtue more and more. Well therefore may the word of God, james 1. 21. be called a saving word, which is able thus to save us, by bringing us in hate of sin, and breeding in us the love of God and all goodness. So that we may say with the Prophet David, Thy word is the very joy of my heart.  
It teacheth us to be heavenly minded, and to prepare ourselves to heaven, by setting the vanities of the world, 
Prepareth us unto heaven.  before our eyes, and the end of the world; and how we should watch against that time, that we be not condemned with the world. Love not the world saith Saint john, nor the things that are in the word. For the love of the world, driveth out the love of God; but he that regardeth the word of God, and fulfilleth his will, abideth in GOD for ever, whereas the world and all the vanities thereof, do perish and fade away, 2. Pet. 3. 10. 11. The day of the Lord, meaning thereby the latter day, will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works therein, shall be burnt up. Seeing therefore that all these things must be dissolved, what manner persons ought we to be in holy conversation and godliness, being prepared to heaven and heavenly minded. Take heed to yourselves, watch and pray continually, that ye may escape those things that shall fall on the world, and that ye may stand before the son of man, not tremblingly, but with great joy and comfort.  
Adversity, misery, crosses, and troubles, through grief 
Works patience, in all worldly miseries.  and thought, cast many away, but they that are practised in reading the word of God, know that there is nothing more available to lift up our hearts to Godward, and to settle our minds there, whereas true joys are to be found, then is the reading of the word of God. Many fret and fume and vex themselves, when loss of goods and friends, and other such worldly helps do overtake them; but the word of God doth breed a quiet and contented mind, as to say with job, Naked came I into the world, and naked shall I go out, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord; And to say with the Apostle Saint Paul, Phil. 4. 11. 12. I have learned in whatsoever state I am, therewith to be content, and I can be abased, and I can abound, every where in all things I am instructed, both to be full & to be hungry, and to abound and to have want; all which I am able to do, through the help of Christ which strengthen me. Godliness is great riches, and a contented mind passeth all, resolving with ourselves according to the direction of God's word, that God worketh all for the best to them that love and fear him. That which doth overthrow some and cast them in their graves, through the fault of their own impatient minds, worketh wondrously in other some, which have recourse and seek counsel in God's word, as to join them unto God, and to bring them out of the love of the world and all the vanities thereof. And as he wisheth to the Colos. so let us desire, that we may be strengthened through his glorious power unto all patience, with joyfulness▪ giving thanks unto the father, who hath requited all griefs and troubles, all losses, all miseries, with a far greater recompense, in this, that he hath made us meet to be partakers of the inheritance of the Saints in light.  
As the word of God doth strengthen us in all worldly 
Maketh us endure persecution & death itself.  miseries, to take all things with a contented and patiented mind, so even in the loss of our lives, for the defence of a good cause and God's truth, it moketh us joyful and exceeding glad. As some when they were whipped and scourged for the profession of Christ, endured it with joyful minds, and praising God that they were counted worthy to suffer for his truth. Rejoicing in tribulation, rejoicing in persecution, rejoicing in torments, rejoicing in death, because they have been so well learned in gods school, in god's book, that the love of God is thoroughly shed abroad in their hearts, by the inward secret, and most heavenly working of his holy spirit. Triumphing against the world, and the cruelties thereof, being fully persuaded, that neither life nor death, nor any thing else, shall be able to separate them from the love of God, which is in Christ jesus. We learn that we are the children and beloved of god, and that we are heirs even the heirs of god, and fellow heirs with Christ, if so be that we suffer with him, that we may also be glorified with him. For the afflictions that may fall out unto us, are not worthy of the glory that shall be showed unto us, and that we shall receive in the kingdom of heaven. If it were not so saith the Apostle, we were of all men the most miserable, if our hope were ended in this life, and if that persecution had not a joyful recompense. He that striveth not, shall never be crowned, and he that doth not take up Christ his cross, even to the death, shall never come where he is. To them that thus endure trouble, and are thus hated, reviled and slain of the world, they know and are assured by god's word, that there is a crown reserved for them, which the Lord shall give them at that day, dreadful to others, but joyful to them. When it shall be said unto them, Come ye blessed, enjoy the kingdom prepared of my father for you, from the beginning of the world.  
Search the scriptures; for in them ye think to have etrnall life; And thus they do perform it.  
It followeth in those words which I have read unto 
They testify of Christ.  you touching the effectual reason, that should move us to the reading of the scriptures. And they are they, which testify of me. In them ye think to have everlasting life, because they direct us unto the knowledge of Christ, wherein consisteth life. According as he saith of himself; I am the way, the truth and the life. To him saith the Apostle, Act. 10. 43. give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. This is life everlasting, saith the Evangelist S. john. 17. 3. that they know thee to be the only very god, and whom thou hast sent jesus Christ. And thus the word of god doth testify of our Saviour Christ, joh. 3. 16. That God so loved the world, that he hath given his only begotten son, (for the redemption of the world) that whosoeur believeth in him should not perish, but have life everlasting. They are they which testify, that I am the only life to true repentant sinners, to give them ease and comfort, that are swallowed up and overwhelmed with heavy sorrows, and as it were utterly cast away through grief and distress of mind, for their sins. According as the Apostle saith, Christ came into the world to save sinners. Come unto me saith Christ, all ye that be heavily loaden, with the burden of your sins, and I will ease you, and I will refresh you. For I came not to save the righteous, but to call the sinners to repentance. They are they which testify of his holy and undefiled conception, being conceived by the holy Ghost, and borne of a virgin, and so being without all blot of sin, to the intent that we might be freed from our uncleanness, which we draw from our parents, being born in sin, and conceived in iniquity, being defiled by original sin and natural corruption; which testify of his life and conversation, that it was altogether unrebukable & blameless, and that in every point he fulfilled the law of God, that his righteousness & perfect obedience, might be imputed unto us, which are otherwise under the curse of the law, that our sin and disobedience might be covered, and that we might not be called to account for the same; which testify that he was condemned before an earthly judge, to acquit us from the dreadfuil sentence of the heavenly judge; which testify that in body & soul he suffered grievous torments, that the wrath of god might not take hold of us; which testify of the wonderful work of his resurrection, & of his triumphing over death, sin, hell, and the devil, to make us joyful conquerors; which testify of his glorious ascension into heaven, to give us assurance of the heavenly possession which he hath purchased for us; which testify that he shallbe the judge of quick & dead, to give us everlasting comfort, which have put our whole trust in him, when all other unbelievers, wicked, & ungodly people, shall stand in his presence with great horror, seeing his coming shall be to be revenged of their unbelief and contempt.  
Finally, in an other consideration, we may say, that they 
They bring us to the knowledge of God & ourselves.  are they that testify of him. For first and principally they teach us the knowledge of God; Secondarily and consequently, the knowledge of ourselves. The knowledge of the Almighty power of God in the creation of all things; of his infinite wisdom in disposing them in their due order; of his great goodness in doing all these things for the use and benefit of mankind. Indeed the creation of the world, and all the creatures therein, do bring us to the knowledge of God, and this is only the scripture of the heathen people, but yet this doth not show unto us sufficiently, how God is our God, and our father in jesus Christ, which knowledge we do only attain by reading the word of God; And this is the scripture of the Christians. Through which knowledge of God in respect of Christ, we learn that God hath entered into a covenant with all faithful people, that he would be their God, and that they should be his people. And that therefore they ought to perform unto god his due service, which especially consisteth in these three points. First, to worship the true God, and to detest all idolatry and false gods, to make our prayers to God alone, and religiously and devoutly to serve him; Secondly, that the worship of God doth consist in spiritual matters, as faith, hope, charity, obedience, righteousness, holiness, innocency, patience, truth, and all godliness. Thirdly, to improve, accuse, and condemn all wickedness and sin, infidelity, desperation, disobedience, impatience, lying, hypocrisy, hatred, slander, injury, and wrongful dealing; uncleanness, lust, gluttony, and all other ungodliness and iniquity. Furthermore, that God doth in mercy and favour reward the good, and according to his justice punish the offenders; and that therefore he hath prepared joys and torments after this life. For our souls are such that they never die, and our bodies shall rise again to be joined to our souls at the latter day. In respect of which knowledge of God, the scriptures do persuade us so to live in this world, that through our sin and ungodliness, we lose not our happy estate in the world to come.  
As touching the knowledge of ourselves, that is, of our 
The knowledge of ourselves.  excellent estate wherein we were created; of our fall, whereby we lost and forfeited that estate; and how again we are restored unto the same, the word of god doth thus instruct 
Man's excellent estate.  us. That god by his infinite goodness created man according to his image and likeness, to this end that he should be good, holy, immortal, happy, and partaker of all his benefits; having then and in his time of innocency, free-will, to fulfil and perform those things which god required at his hands, and to do his will and commandments. Lastly, in granting him the rule & government over all his creatures. The knowledge of our fall, consisteth herein, and so 
His fall.  we are taught, that man being created in so excellent estate, continued not in his innocency and uprightness, but fell away by his disobedience from god, and from his excellent estate. The causes of whose fall, were the temptations of the Devil, the enemy of all mankind; the enticement of Eve his wife; his infidelity in not veléeving gods word to be true, and doubting the punishment which god foretold; lastly his own high mind and wicked will, by which means he disobeyed god, and so became sinful. The sequel and effects of his disobience, sin and fall were theirs, that thereby he provoked gods wrath against himself, that according to his deserts he was vexed with infinite miseries, and that he brought death upon himself, and upon all his posterity. And so through sin, he changed the image of god into the image of the devil, and caused that his offspring and posterity should be by nature the children of wrath, and subject to misery, death, and damnation.  
Concerning the restoring of man, we read, that gods 
His restoring.  mercy herein, is great and singular, who according to his infinite and unspeakable goodness, pitying man's misery, of his mere grace ●nd favour, did give his own son to death for the forgiveness of our sins. And that the mean whereby man should be restored, was, that the son of god should be incarnate, and take our flesh of a godly woman and pure virgin, being conceived of the holy ghost, and thereby pure and without sin. Who in our flesh performed perfect obedience, to make us acceptable; who by dying in the flesh did satisfy God's wrath, and by death overcame death, and him that had the power of death, that is the devil; who delivered the faithful children of Adam, and set them free from the bondage of Satan; who procured them to be adopted the sons of God, being by nature the children of wrath; who sanctified them and induced them with the gifts and graces of his holy spirit, that they might be framed to express the image of God in their lives and conversation, that they might be holy, both in body and soul, and so recover their former estate, and become fellow heirs with Christ of everlasting life, being immortal and blessed, and eternally glorified.  
And thus when in our painful endeavours, we shall perceive that God hath granted unto us to understand his will and his word, it will breed an inward comfort in our hearts and consciences, which shall be a sufficient witness unto us, both of God's love and favour, and of his saving and everlasting mercies toward us.  
God gave the heathen people a land, wherein were rivers 
Conclusion.  of waters and fountains, a land of wheat and barley, and of viniards and fig trees, and pomegranates, a land of oil and honey, a land wherein was no scarcity, a land whose stones were iron, and out of whose mountains they dig brass, they possessed great and goodly cities, and houses full of all manner of goods, they wanted no earthly commodities that their hearts could desire. All which blessings, although they enjoyed them to the full, yet in respect of the word of God, they were all but as vain shadows. The great blessings of his word and of his laws, he gave only to his own people. He dealt not so, doth the Prophet say with the Heathen, nay he dealt not so with any nation under the Sun, neither had the Heathen knowledge of his laws. Which great blessing, and the only treasure of all treasures, we enjoying through the mercy and favour of God, shall we be found so negligent as not to search and spend some time and study therein. The time shall come saith Christ, that ye shall desire one of the days of the son of man, and shall not see them. What if God should send a famine, not of bread, nor of bodily food, but of his precious word? What if he should punish us by Idolatry: by giving power to a strange nation to overrun us. We may wander from sea to sea, and from the North even to the East, than we may run too and fro to seek the word of the Lord, and yet not be partakers of our desires. Now we may read, let not the opportunity slip until the time come that we may wish and want. We never lightly know what health is, till sickness come, and then we may be nearer to death, then to recover our health. What was it to Moses that he could see that pleasant land and goodly lebanon, and could not enter into it? And what comfort will it be to us to think that we had time to read and search the word of God, when we shall be debarred from the use thereof. O that we could be persuaded to read and search, that we might find eternal life, or that the love thereof were planted in our hearts, that we might be desirous still to hear, read, and meditate in the same, who in so doing, are pronounced blessed. Blessed is the man whose delight is in the law of the Lord, and therein doth he meditate, that is, continually spend a great part of his time, in that holy and heavenly, and saving exercise. Which blessing, God of his mercy grant us, and frame our minds to the earnest desire of reading and understanding his will and and his word, and I pray God give effect to the same and prosper it. To God the Father, God the Son, and God the holy Ghost, etc.  

Some read the word for fashion sake, 
Idle readers.  
Mat. 13. 19   
Much like the high way seed:  
And some being touched, by gods good grace, 
Christian workers.  
Mat. 5. 6.   
Do read it for their need.  
Yet is the wisest natural man 
1. Cor. 2. 14.   
Herein, but ignorant and blind:  
And daily must we pray to God, 
Prayer for understanding.  
Eph. 1. 16. 20. jam. 1. 5. Colloss. 1. 9   
To light our darkened mind.  
And if that profit we do mean,  
To get and gain thereby:  
We must not read, but once and twice,  
To satisfy the eye.  
But often must the cud be chued, 
Read often, if we mind truly to profit.  
Ps. 1. 1. 2. Ios. 1. 8. Mat. 13. 23   
That more delight be found:  
And often must the land be til'd,  
To make a perfect ground.   

Causes why men understand not the Scriptures.  
Naturalll blindness.  
Worldly wisdom.  
No love and hearty affection to read the  
Scriptures.  
A forestalled and preiucate mind.  
An unrepentant heart.  
They read not to mend their lives, and edify their souls.   

Necessary rules, to understand the Scriptures.  
Prayer that God's spirit may take away our  
blindness.  
To deny ourselves.  
A mind desirous to learn.  
A renewed and reformed heart.  
A mind wholly settled on the love of God.  
The principal scope, the glory of God, the  
amendment of our lives and manners, and  
the reformation of our errors.   

Causes why we do not take profit by the Scriptures.  
Slackness in reading.  
Ignorance of certain words and names.  
Ignorance of the chief drift of the matter.  
Ignorance of the effect of the law and the Gospel.   
To err from the rule of faith, contained in the Creed; and from the consent of scriptures, by extravagant opinions, which have not warrant in the word.  
Contempt of Interpreters, and godly Ministers, whose learning and reading is sufficient to instruct thee, to satisfy and resolve thee.   

Of God.  Exodus. 34. 6. 7. So the Lord passed before his face and cried; The Lord, the Lord, strong, merciful, and gracious, slow to anger; abundant in goodness and truth; Reserving mercy for thousands, forgiving iniquity, and transgression, and sin; not making the wicked innocent. 
SImonides a learned and wise Philosopher, being on a time demanded what God was, gave not any sudden answer, but took a pause, and stood much in doubt what answer to make. At last, perceiving with himself, that he was unable presently to resolve the question, desired a day longer to think on the matter; which time being expired, and his answer looked for, he desired two days more. At the two days end, being unready as before, he prolonged to give his judgement, and still doubled the time. Whereupon the other marveling, and desirous to know the cause wherefore he refused to answer; seeing he could delay the time no longer, but that he must needs speak somewhat, He burst forth into these words, saying. The longer I consider of it, the more dark your question seemeth to be to me, and more intricate. For it lay not in his wisdom, nor in the wisdom of any man, to comprehend the infinite nature of God. Canst thou measure the earth? or sound the depth of the sea, or perfectly discern how high the heaven is from the earth? If these matters be unpossible unto thee, much less shalt thou be able to set down what God is, who filleth the heaven and the earth and all places. Which thing when thou settest thyself about to know, it is, as if thou were placed in the midst of a labyrinth or maze, wherein thou maeist go too and fro, and when thou thinkest thyself almost out, then art thou entangled as if there were no end.  
The longer we muse upon this mystery to know what God is, the longer we may, and yet never the nearer. So that we may say as the Astrologians and Chaldeans, answered King Nabuchadnezer. It is a rare thing, and none can declare it unless it be God himself, whose dwelling is not with flesh. More safe therefore it were, only reverently to think of God his sacred and incomprehensible majesty, and not to meddle with so weighty a matter, but that it hath pleased God himself, to utter the same to his servant Moses, and so to all posterity. For as God did not show his majesty unto Moses when he desired to see him, but only his hinder parts, so also because Moses had not the capacity to conceive the nature and essence of God, therefore he let him understand what he was, by his properties and qualities, in these words; The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth; Reserving mercy for thousands, forgiving iniquity, and transgression, and sin; and not making the wicked innocent.  
This Text, standeth especially upon these two principal points, his justice and his mercy, which are the two notable effects of his nature, and whereunto may be referred all that is spoken of him in the scriptures. Which here in a few words is lively set down and described. Of the which we may consider in order as they lie, nothing unto us these five things. First his sacred Majesty, and the force of his power. Secondly his gentle disposition, inclined rather to mercy. Thirdly, how he useth all means to keep us in his fear, and loath that any should offend. Fourthly, how he offereth and performeth mercy unto sinners. Fiftly, his holy and righteous nature, abhorring and punishing wickedness. These words which I have read unto you, did God give forth of himself unto Moses, at the delivery of his law, principally to strike a majesty and reverence into the hearts of the people, that they might have care to fulfil his law, and not to set light by it. For although God did show himself so friendly and so favourable unto his people, yet would he not have them too much to presume. Therefore he useth a majesty to remove all contempt. For as by nature we are given to disdain and to despise, and are most prone unto contempt, so was it most requisite that this mean should be used, to restrain and bridle our disordered nature. The experience whereof, we may see in children toward their parents. For the familiarity which parents use to their children, doth make them less to be regarded. And if their parents do command them to do any thing, they will grudge thereat, whereby they grow to such boldness, that this familiarity doth breed within them an inward kind of contempt. But if in their countenance, gesture, and all their behaviour, the parents show a government agreeable to their estate, to hold their children in dutiful subjection, then will they use great reverence unto their parents, and stand in awe of them, and in willing sort will be most ready to obey. In like sort God would not have his people so much to presume of his favour and good will toward them, as though they could use the same at their will, and being his creatures, they should lift up themselves as though they were equal to their Creator. But being their God and their Creator, thereby they should understand, that his most high supremacy was so great above them, that by right and authority he might command them: To plant in their hearts such a dutiful care as was meet and convenient. For nothing doth sooner abrogate and abolish the weighty consideration of laws, (which is the bond of civility and society among men) than contempt; and again nothing can more confirm and establish them, than a dutiful care joined with reverence. Therefore had God an especial regard of the estimation and reverent account of his law, lest the Majesty thereof, together with his authority, might be neglected and little set by. Sanctify the Lord of hosts, and let him be your fear, and let him be your dread, saith the Prophet, Esay. 8. For lo he that formeth the mountains, and createth the wind, and declareth to man what is his thought, which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of hosts is his name. And therefore he may justly, and that with a majesty, report himself unto his people, The Lord, the Lord. Even high and terrible, and a great King over all the earth, who is greatly to be exalted in the congregation of Princes. For the Lord is a great God, and a great King above all Gods; the Lord hath prepared his throne in heaven, and his kingdom ruleth over all. Greatness, and power, and glory, and victory, are his, he excelleth, and is most mighty, he is the Lord, and his name is most glorious, the earth is his footstool, and he is higher than the Kings of the earth, who are but his vassals. And saith the King Nebuchandnezer unto Da●iel, Cap. 2. I know of a truth, that your God is a God of Gods, and the Lord of Kings. Pharaoh also the King of Egypt, who so grievously persecuted the Israelites, was driven so to confess, in that he spoke unto Moses, that he would pray unto the Lord for him, to take away those grievous plagues, wherewith he was justly punished for his disobedience and hard heart against the Lord. By which his punishment of the highest in the earth, and as it is in the proverbs of Solomon, Although they be mighty on earth, yet are there mightier than they, by which his punishment, he declareth himself to be the only Prince, the King of Kings, and Lord of Lords. Which thing the example of Sanehereib, the King of Ashur, can well testify whom the Lord withdrew from the siege and slaughter of his people and put a hook in his nostrils, and turned him back the same way he came, and caused the Angel of his wrath, to slay a hundredth four score and five thousand of his soldiers. Although Rabshakey his Ambassador, in his be half gave forth these words; Hear the words of the great King, the King of Ashur; Thus saith the King, Let not your King Hezekiah make you trust in the Lord, saying; The Lord will surely deliver us, for who are they among all the gods of the nations, that have delivered their land out of mine hand, that the Lord should deliver jerusalem out of mine hand? But as you heard his soldiers were slain, himself was driven to flight; and furthermore, as he was worshipping his Idol god Nisroch, Adramelech, and Sharezer, his own sons, flew him with the sword and escaped; they flew this great King, the King of Ashur. The Lord reigneth, let the people tremble, he sitteth between the Cherubins, let the earth be moved. I make a decree saith King Darius, that in all the dominion of my kingdom, men tremble and fear before the god of Daniel; for he is the living god and remaineth for ever, and his kingdom shall not perish, and his dominion shall be everlasting, King Nebuchadnezar, to justify the Lord in these words, The Lord, the Lord, did extol and magnify the King of heaven, praised and honoured him that liveth for ever, whose power is an everlasting power, and his kingdom is from generation to generation. And this did the King confess, after that he had felt the mighty hand of god and his power. Let the spirit of Princes be subject unto the Lord, that even the chiefest with the lowest, may acknowledge this sovereignty, that he is the only Lord; who is highly to be praised and greatly to be feared, for glory and strength are before him. Wherefore give unto the Lord ye families of the people, the glory of his name, give unto the Lord the power which is due unto his majesty. When the lion roareth, all the beasts of the forest tremble, and when god commandeth, who will not obey? If the Captain that hath authority over his soldiers, may say to one, Go, and he goeth; and to another, Come, and he cometh; and to his servant, Do this, and he doth it; Shall not we be as ready when the great Captain the Lord of hosts shall charge us? If the servants shall be diligent to fulfil their masters will, to how at his beck, and to make haste when he calleth, shall not we yield ourselves to the obedience of our Lord & master, which dwelleth in the heavens, who hath the Angels at commandment, and whose creatures we are; who hath more authority over us in the wide compass of his dominion, then hath the master over his servant within the circuit of his house? The servants that are disobedient, may fly from their masters displeasure, and escape; but if we be rebellious, we cannot avoid the anger of the Lord. His eyes are in all the corners of the earth, neither is there any place wherein we may be free, if it please God according to our deserts to strike us. Look what the Prince may do among his subjects, much more in the highest degree, may the lord of the whole earth do among us. Many lawless people may resist that which the King commandeth, although it may not be resisted by the authority of his crown and dignity; yea furthermore, may put the king in hazard; but the authority of the highest King is such, that he maketh the stoutest heart to tremble; well may they murmur & grudge, and set themselves in defiance against him, but they shallbe able to do no more, although they were as mighty as the devils in hell, they shall no whit prevail. A consuming fire shall go before him, the mountains shallbe all in a smoke, the earth shall tremble at his presence, and the wicked that disobey his commandments, resist his will, and are as far as they dare at defiance, shall in their time hide themselves in the holes of the rocks, and wish that the mountains might fall upon them. And then shall they know, how that he only is the lord, that he hath authority to command, and that they were bound to obey. In divers places of the holy scriptures, in the prophecies of his servants and messengers, by whom he declared his will, and whom he gave in commandment to deliver his message unto the people, when they speak of any matter of weight, they use these words. Thus saith the Lord. To put the people always in remembrance of his high sovereignty and authority over them. As in the Prophecy of jeremy, the Lord saith unto jeremiah, thou shalt say unto them, Thus saith the Lord; If ye will not hear me, to walk in my laws, which I have set before you, and to hear the words of my servants the Prophets, whom I sent unto you, both rising up early and sending them, and will not obey them: Then will I make this house like Shiloh, (meaning that his Temple and his Church should be forsaken, and the priests delivered up to the sword) and I will make this City a curse to all the nations of the earth. The destruction of this City, shall be a matter of fear, and wonder, and shall be continually in every man's mouth, as an example of the revenge that the lord hath wrought. Worship the lord in the glorious Sanctuary, tremble before him all the earth; Say among the nations, The lord reigneth, surely he shall judge the people. In the tenth Chapter to the Hebr. The Lord shall judge his people. Before whose judgement seat we shall all appear, to receive those things which we have done in our bodies, according to that we have done, whether it be good or evil. As the wise man in his book called Eccle. putteth us in mind; Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know, that for all these things, God will bring thee to judgement. If thou set light by, and disobey that which I command thee, I am the Lord, thou shalt not escape; when I shall show myself from heaven with my mighty Angels in flaming fire, rendering vengeance, and paying every one according to his deserts. The Lord, the Lord, shall appear in glory, when he cometh to judgement, and all his holy Angels with him.  
And before him shall be gathered all nations, and he shall separate them one from an other, as a shepherd separateth the sheep from the goats, and he shall set the sheep on his right hand, and the goats on the left. Unto the goats, that is to them that have disobeyed him, he shall say, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. And if god spared not the angels, that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation, and spared not the old world, but brought the flood upon the ungodly, and turned the Cities of Sodom and Gomorra, into ashes, condemned them, and overthrew them, and made them an ensample unto them, that after should live ungodly; Surely the Lord as yet, and from this day unto the end of the world, will reserve the wicked and unjust unto the day of judgement unto punishment. The Lord shall consume them, with the fire of his wrath, and render upon their heads their own ways, and they shall know how true and certain this is, that he is the Lord. For in his hand is a cup, and the wine is red, it is full mixed, and he poureth out of the same. Surely all the wicked of the earth shall wring out and drink the dregs thereof. Therefore are we willed to lead our lives before the Lord, in fear and trembling, considering how dreadful the Lord is. As saith the Prophet David, My flesh trembleth for fear of thee, and I am afraid of thy judgements. Knowing therefore the terror of the Lord and his fearful judgement, we persuade men, that they have a diligent regard to that which the Lord hath commanded. And seeing that the Lord shall come in such dreadful manner, to judge the ungodly and disobedient, what manner persons ought we to be in holy conversation and godliness? And being fully persuaded thorof, let us be diligent, that we may be found of him without spot and blameless. And let us mark what is written in the last words of the book of Solomon called Ecclesiastes, his words are these. Let us hear the end of all; Fear God and keep his commandments. For this is the whole duty of man. For God will bring every work unto judgement, with every secret thing, whether it be good or evil.  
Thus much you have heard concerning his sacred and 
Strong.  fearful majesty, wherein also the force of his power doth show itself; and yet it is further expressed, in that he is said to be strong. Which especially is to be seen in his punishments, where I might bring in manifold and infinite examples of plagues against the wicked, proceeding from his just anger, whereby the Lord hath showed his mighty power, and declared his majesty to be most dreadful and full of force. As among the rest were most notorious, the drowning of the old world, and the burning of Sodom and Gomorrha with fire and brimstone from heaven. This his mighty power did not the Lord make known only to strangers, but even to his own people, in making the earth to open and swallow up some; the fire to burn and consume others; a mighty great plague to make a riddance of them; fiery serpents to sting them to death for their murmuring and rebellion, that they also might confess and acknowledge the mighty power of the Lord. And to declare how strong he is, he maketh mention of his three great plagues, the Sword, and Famine, and the Pestilence, whereby not a few, but thousands and infinite multitudes perish, when it pleaseth God to strike by them, as we may read in divers places of the scriptures well known to them, that are but meanly seen in them. Again, this is a great argument to prove how strong he is, that when one punishment is sent, and past and gone, he can send another, and another in the neck of the same, and still increase his power, by adding, and doubling, and multiplying. For as his mercies have no end, so his judgements cannot be numbered. And where his anger is ●●●led, there his power groweth stronger and stronger. In the Prophecy of jere. cap. 15. 2. 3. The Lord instructeth the Prophet what he shall answer the jews, that had so greatly provoked his wrath. And if they say unto thee▪ Whither shall we departed? then tell them, Thus saith the Lord, Such as are appointed unto death, unto death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And I will appoint over them four kinds saith the Lord. The sword to slay, and the dogs to tear in pieces, & the fowls of the heaven to deuou●, and the beasts of the earth to destroy. He might have gone further in reckoning up his plagues, and never been wearied in throwing down his thunderbolts. That proud and hard hearted king Pharaoh, that said; Who is the lord, that I should hear his voice? I know not the lord. The lord, that he might make manifest his power, showed himself to this wicked king in divers plagues & punishments. Which were such, that one exceeding an other, one was more grievous than an other. The waters of his land being turned into blood; the earth covered with frogs; the dust of the earth, changed into louse; the air replenished with great swarms of flies; the hand of the lord was upon their beasts and cattle, and they died by a mighty great murrain; there came a scab-breaking out into blisters upon man and upon beast; the lord sent lightning and thunder, and hail, mixed with fire, and that very grievous; also he sent devouring grasshoppers, such as was never before, neither after them should be the like, which did eat up every green thing within the land, herbs of the field, and fruits of the trees; for the space of three days there was such a darkness in his land, that none saw an other, neither did they rise from the place where the darkness took them. The lord left not there, but yet was more grievous; for he smote all the first borne of Pharaohs land, the first borne both of man and beast, from the first borne of Pharaoh himself that sat on the throne, unto the first borne of the captive that sat in prison; And there was a great cry in Egypt, for there was no house where there was not one dead. Finally, God made an end of those punishments, with the fearful and utter overthrow of Pharaoh himself, and all his host in the midst of the sea. They themselves confessing that it was the strong hand of the lord himself, in these words, The lord fighteth for them. In the Prophecy of I●el 1. 3. 4. Tell you your children of it, saith the Prophet, and let your children show to their children, and their children to an other generation, whether such a thing hath been in your days, or in the days of your fathers. That which is left of the palmer worm, hath the grasshopper eaten; and the residue of the grasshopper hath the canker-worm eaten; and the residue of the canker-worm, hath the caterpillar eaten. And these small creatures doth God call his great host, showing himself no where so strong, as when he worketh by weak and slender means. When the lord by his Prophet Moses, Deutro. 28. had feared the people by foretelling so many grievous punishments, yet further to let them understand how strong he was. If thou wilt not keep saith he, and do all the works of this law, and fear this glorious and fearful name, The Lord thy God; then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, and sore diseases & of long durance.; Moreover, he will bring upon thee all the diseases of Egypt, whereof thou wast afraid, and they shall cleave unto thee; And every sickness, and every plague which is not written in the book of this law, will the lord heap upon thee until thou be destroyed. So true it is, that the Prophet speaketh. The arm of the Lord is not shortened, but his hand is stretched out still. Strong in his wrath, stronger in his punishments, and so strong, that flesh and blood cannot endure the least thereof, but is ready as it were to fall in pieces, when it is remembered, and when they hear of it.  
The Lord, the Lord, strong, and able to punish, and 
2  yet such is his nature, that he is more inclined to mercy. 
Slow to anger.  And therefore to comfort the weak spirits of mankind, that they should not utterly faint and be dismayed, through the consideration of his fearful power, he addeth these words which follow, that is, That he is merciful and gracious, slow to anger. For as a father hath compassion on his children, so hath the Lord compassion no them that fear him. For he knoweth whereof we be made, he remembreth that we are but dust. So the Lord saith; My spirit shall not always strive with man, because he is but flesh. And here is his gracious mercy seen, in that he doth not always presently punish and out of hand. The old world had a hundredth years space, a long time to be think themselves and to repent. And after all this time, it pleased the Lord to look down upon the earth, before he gave the last sentence, and said unto Noah, An end is come. Before God would proceed to his fierce vengeance against Sodom and Gomorrha, although their sins were exceeding grievous, and the cry thereof ascended up to heaven, yet he said, he would go down and see whether they had done altogether according to the cry, and if not, that he might know. As though he had wished and desired in his heart, it had been otherwise. In the Epistle of S. Peter, it is remembered of some in the latter days, who hearing the Prophecy of the latter end of the world, and seeing it not come to pass after a long time, should scoff and mock thereat, and say, Where is the promise of his coming, for all things continue alike from the beginning of the creation. To whom the Apostle thus answereth, That a thousand years in the sight of the Lord, is but as one day; and that the Lord is not slack concerning his promise, as some men count slackness, but that he is patiented, and would have no man to perish, but would that all should come to repentance. The Lord is a merciful and gracious God in forbearing, Wis●▪ H. 20. His mercy is upon all; and though it be in his power to destroy, yet he maketh as though he saw not the sins of men, because they should amend. Love covereth a multitude of sins, and the Lord would in mercy pass by our infinite ef●ences, if so be yet in time we would return. Although we have grievously offended, yet he doth not straightway execute his anger, but patiently waiteth, to see whether his loving kindness and long suffering, may provoke us to the obedience of his will, and to do that earnestly and with a good heart, from the which before we went so far astray. He doth not punish us according to our desert, nor reward us after our iniquities, but showeth himself most favourable, that our hearts may relent and serve him. Although the Israelites kept not the covenant of their God, as it is Psal. 78. 38. 41. and walked not in his law, but sinned against him more and more, yet was he so merciful unto them, that he forgave them their misdeeds, and destroyed them not, yea many a time turned he his wrath away, and would not suffer his whole displeasure to arise. For he considered that they were but flesh, and that they were even as a wind that passeth away, and cometh not again. God considering our frailty and weakness, is patiented toward us, and so tender hearted, that he would have no man to perish. And therefore before any punishment, that God did use against his people, he gave them warning thereof by his prophets, that they might have just cause to say, that the Lord was gracious and merciful. As we read in the book of Nehemiah, cap. 9 30 31. that God did forbear them many years, and protested among them by his spirit, even by the hand of his Prophets, but they would not hear, therefore he gave them into the hands of the people of the lands. Which point of God's mercy, let every one of us apply unto himself, and bethink ourselves, how God doth bear with us from day to day, and what diverse and often warnings he useth toward us, to move us to return unto him. By which forbearing, many are won to God, as also the worst sort are hardened against the day of wrath, heaping unto themselves vengeance against the day of the declaration of God's just judgement. Wherein all both the best and the worst cannot say otherwise, but that the lord is gracious & merciful in forbearing. Slow to anger and of great kindness, yet 
Correcting.  not so slow, that he will never strike, or that he will suffer his patience to be abused, but when he is thoroughly provoked, he putteth his anger in effect. Nevertheless as the wicked feel the weight of his anger, so towards his people he doth so moderate the same, that in wrath he remembreth mercy, and causeth his punishments to be but remedies to his his own people, as the Surgeon useth cutting and lancing, for the benefit of him whom he so handleth. The scourges and afflictions 
2. Macc. 6. 12. 17.  that God sendeth amongst his people, are not for destruction, but for a chastening. For it is a token of his great goodness, and of his gracious kindness, not to suffer sinners long to continue, but straightways to punish them. For the Lord doth not long wait for us, as for other Nations, whom he punisheth, when they are come to the fullness of their sins; but thus he dealeth with us, that our sins should not be heaped up the full, so that afterwards we should be the more grievously punished. And therefore he never withdraweth his mercy from us, and though he punish us, yet doth he never utterly forsake us. So slow he is to anger, that he punisheth them that go wrong, in a measure, warning them, by putting them in remembrance of the things wherein they have offended, that they might leave their wickedness. Furthermore, he maketh them feel his rod by a little and little, giving them space to repent. If saith the wise man, thou haste punished the Egyptians, the enemies of thy children, (having deserved death) with so great consideration, and requesting unto them, giving them time and place that they might change from their wickedness; with how great circumspection wilt thou punish thy own children. When thou dost chasten us, thou punishest our enemies a thousand times more, to the intent that when we judge, we should diligently consider thy goodness, and when we are judged, we should hope for mercy. We are never further off from God, then when he doth most favour us, and he is never more truly served, then when he striketh us with his rod. These effects of God's anger, and his corrections, may more truly be termed chastisements, than punishments; according to that of the Prophet jeremy, cap. 10. 24. O Lord correct me, but with judgement, let thy punishment be lenified and moderated with mercy, let it not proceed in thine anger, lest I be consumed and brought to nothing. In the Psalm 85. God saith by the mouth of his Prophet; If my children forsake my law and walk not in my judgements, then will I visit their transgression with the rod, and their iniquity with strokes and scourges. For as sin and the breaking of God's commandments, is the cause of correction, so is correction the remedy to bring us into the way again. By which forcible mean of God's favour, we are so humbled and altered, that it procureth amendment in us. Yea it wrought mightily with the heathen king Nebuchadnezer, and brought him to the worship of God. This forcible mean of God's favour, (I say of his favour, for otherwise where he doth correct us, he might destroy us) prevailed so with King David, that after he felt the stroke of his correction, he desired that the Lord would instruct him in his law, and furthermore, that it grieved his heart to see the wicked transgress God's law. Finally, how great the goodness of the Lord is in correcting us, we may well perceive by the words of the Apostle, 1. Cor. 11. 32.  
We are chastened of the Lord, because we should not be condemned with the world. For those whom GOD loveth, those doth he chasten, as for the wicked and ungodly, he letteth them run on still, till they have filled up the measure of their sin, and then in stead of correction, which might convert them, they shall feel the grievous and heavy burden of God's wrath, utterly to destroy them. Correction bringeth with it time and place to repent, but a sudden destruction cutteth off all repentance. For the grace of God, doth often accompany correction, as always his wrath is joined with destruction.  
The Lord is merciful and gracious, slow to anger, to bring the wicked to repentance, whom the Apostle Rom. 2. doth greatly reprove for their hardness of heart, and for abusing his gracious mercy and long suffering. Despisest thou saith he, the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance. Again, he is merciful and gracious, and slow to anger, in respect of the godly, because he doth not put his anger in full execution against them. And that when he striketh them, being moved thereto by his anger, it is for their great good and benefit.  
A more large exposition of that which goeth before, is 
3  
Abundant in goodness.  seen in these words. Abundant in goodness and truth; Reserving Mercy, etc. Which words give us to understand, how God useth all means to keep us in his fear, by enriching us with his benefits, and pouring down his blessings upon us; and not only that, but effectually performing, whatsoever faithfully he hath promised, dealing with us, and alluring us, as we see how earthly fathers go about to win their children to all virtue and goodness, by fair words and promises, and sometimes bestowing gifts upon them. And this only and most substantial argument, doth the Apostle S. Paul use. Act. 14. 17. as it were by most sensible means, to draw the minds of the heathen people from their Idolatry, to the true worship of God. For saith he, although God suffered you to walk in your own ways, yet (that you might be without excuse) he left not himself without witness among you, in that he did good, and gave you rain from heaven, and fruitful seasons, filling your hearts with food and gladness. All which benefits, although he might have withdrawn, because you abused them to his dishonour, yet still was he abundant in goodness, when you were most unworthy of them. A master will not do good to that servant, that shall disgrace him, a father will withdraw his heart from an unkind child. Although a man's jealousy be such, that having just cause to forsake his wife for her lewdness, he will never be entreated to receive her; yet is the Lord abundant in goodness; Let my people saith he, put away her fornications, and I will receive her again into favour. The lords works are not as man's works, and he is abundant in kindness, far contrary to our nature, who can hardly or never incline our hearts to favour. This goodness GOD doth not only use to the Heathen, to make them lift up their hearts and minds from the creatures to the Creator, but in like sort, also he dealeth with the wicked, to make them change their minds. He sendeth down his rain upon the unjust, as well as the just, and for the most part, they enjoy the goodness of God in a more plentiful measure, then do his own children. As it is said in the Psalm, Whose bellies thou fillest with thy hid treasure; for they abound, when other are in scarcity, they feel no want, when other are pinched with penury. As though God's benefits were hid from the good, and secretly bestowed upon the bad, which matter hath such ill success, that the wicked are more bad, more proud, more wrongful, more lewd and vicious, as though they were not only Lords, or rather tyrants over God's flock, but also had the blessings of GOD at their own will and commandment.  
Such was the difference betwixt the rich man and Lazarus, the one in his robes, the other in rags, the one faring delicately, the other not having so much as a morsel of bread to satisfy his hunger; so were the Egyptians Lords, when the Israelites were slaves; the Canaanites dwelling in a land flowing with milk and honey, abounding in plenty without a scarcity, when the posterity of Abraham wandered in the wilderness, and endured many extremities. The Viol and the Harp are in the feasts of some, and jacobs' affliction is not once so much as thought on. And who doth not see how the worse sort doth abuse the abundant goodness of God. O that the complaints and miseries of the poor, could make their hearts relent, or the wishes and prayers of the godly could procure a sufficient redress, or the fearful ends of their forerunners, could warn them. The Egyptians drowned, the Canaanites destroyed, the rich man in hell. O that they would think, that they cannot have their heaven here and in an other world, or that fearful sentence might prevail with them. Revelation 18. 7. So much torment for so much pleasure, weight for weight, and measure for measure, at leastwise if it be not beyond all measure. Yet more properly and more truly it may be said, that GOD is abundant in goodness towards his own people. As the Prophet Moses doth in most large sort set it down. deuteronomy. 28. According as he had foretold unto his servant Abraham, testifying of himself. I am all sufficient; And again, I am thy exceeding great reward, work uprightly before me. When he and his were strangers in other lands, he suffered no man to do them wrong, but reproved even Kings for their sakes; being ready to be consumed by death and famine, he provided they should not want; being grievously oppressed of their enemies, he heard their cry and delivered them, he smote all their enemies, and brought them forth with silver and gold, and there was not one feeble person among their Tribes; he brought forth his people with joy, and his chosen with gladness. And gave them the lands of the Heathen, and they took the labours of the people in possession.  
This doctrine is so comfortable to the good and godly, that although the world see it not, yet they feel and perceive in secret sort, that the Lord is abundant in goodness towards them, always having regard unto them, so far forth as standeth with his glory and their good. Blessing them in prosperity, defending them from their bodily and ghostly enemies, providing for them in all necessities, standing by them, and comforting them in all their miseries. God was abundant in goodness towards his people, and is and will be unto the end of the world, but always with an exception, as he did to the Israelites. Unto all other blssinges saith the Psalm, GOD gave unto them the lands of the Heathen, and they took the labours of the people in possession. To this end, that they might keep his statutes, and observe his laws. But as it fell out amongst the Israelites, so it is daily seen amongst us.  
The Lord in the Prophecy of Esay, compareth his people to a Vineyard, and his abundant goodness, to the care he had over that vinyeard. He caused his vinyeard to be seated upon a very fruitful hill, he hedged it in, and gathered out the stones of it, he planted it with the best plants, and he built a tower in the midst thereof, and made a Wine press therein. Then he looked that it should bring forth grapes. What could I have done any more to my vinyeard, that I have not done unto it? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes. Such also hath God's care ever been to us, and for us, as was that of the husbandman over his fig tree, who dressed it, and digged round about it, and dunged it, but when he cometh to seek for fruit, I am afraid he shall find none. But with God's abundant goodness, let us also consider and fear this, lest the tree be cut down. For every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire. And such judgement that was pronounced against the Israelites, shall also light upon us. I will tell you saith the Lord, what I will do to my vineiard, I will take away the hedge thereof, and it shall be eaten up, I will break the wall thereof, and it shall be trodden down. And I will lay it waste; it shall not be cut, nor digged, but briers and thorns shall grow up; I will also command the clouds, that they rain no rain upon it. God grant that every one among us, may consider his estate, how good the Lord is unto him, and be warned betimes. I beseech ye that ye be not partakers of Gods bountiful goodness in vain.  
To God's abundant goodness he putteth a seal of 
Abundant in truth.  full assurance, and that is his promise, lest that we should stand doubtful of his goodness. The world is full of promises, but they be nothing else but deceit; the devil can promise as fast, but his promises are untruths; for he is the father of lies. The fickle and uncertain minds of men are ready to promise any thing, but for the most part there is no more hold in their words, then in the wind. The world, the devil, and men, promise mountains, but the truth is, if they perform any thing, it is but molehilles. So that it were better never to hearken unto their promises, then to hope for help from them. It is the Lord only that keepeth faithful promise, who ever liveth, and always helpeth. For GOD is not as man, that he should lie, neither as the son of man, that he should repent & change his mind. Hath he said, and shall he not do it? And hath he spoken, and shall he not accomplish? Though man do promise, yet is he always wavering, and more likely to change his purpose, then to continue constant. But this is one of the unchangeable properties of god, as to be steadfast in his promises. According to that of the Apostle Saint james 1. 17. Every good giving, and every perfect gift, is from above, and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. All his promises are yea, and Amen, that is to say, certain truths. For as he is abundant in goodness, so also is he abundant in truth. God is always mindful of his promise, although it be to a thousand generations. As the Psalm doth testify concerning the Israelites, That God remembered his holy promise, and Abraham his servant. For as he promised that his seed should increase into multitudes, so also was it his promise, that they should possess the gates of their enemies. For although they were a long time evil entreated, and held under cruel slavery and bondage, yet God for his promise and mercy sake, at length did set them free: And brought them into a good and plentiful land, flowing with milk and honey, and abounding with all God's blessings, but so, that it pleased God to try them by many extremities. Wherein our frail nature is too weak, for if god do not perform when we look for it, we are ready straightway to say, Is the promise of the Lord come to an end, and hath he forgot to be good and gracious? Should we receive good at the Lords hand, and not evil saith job? And is it not for us to wait and stay the Lords leisure? And although many fall away for want of present performance, yet let not us doubt the goodness of God, which is a sure stay in the time of need, if we be steadfast in hope, and not too impatient in trouble. And why should not we wait for the goodness of god, although our miseries be great. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and the latter rain. If God for divers necessary considerations, regarding that which is most for his glory and our good, do withdraw his help in this world, yet he requites it in an other world, granting us a better matter than we can desire of him. And so it falleth out, that when we think his promise doth us least good, then doth it turn to our best advantage and greatest comfort, requiting earthly miseries with heavenly joys. So exceeding good is he unto us, by using all means to keep us in his fear, and so doth he help and stay us, lest we should fall away from him.  
Yet frail flesh is ready to fall away every hour, and 
4  doth often fall away for all god's goodness, nevertheless the 
Reserving mercy, etc.  mercy of the Lord is such, that he lifteth us up again. As the Psal. 90. 3. saith, When we are fallen into destruction, yet the Lord hath a comfortable word, and biddeth us, Come again. The Lord hath mercy in store, and his goodness is so great, that he reserveth mercy for us. It is too manifest, that there are but a few that cleave to the Lord, and again that infinite thousands cast themselves away; yet is the Lord so pitiful, that he reserveth mercy for thousands. The day of his wrath & last judgement, is but one day, but he delaieth that day many a thousand days & years, because he would 
Offering mercy.  have no man perish, but all to come to repentance. Reserving mercy by offering repentance, saying; At what time so ever a sinner repenteth him of his sins, from the bottom of his heart, I will put out all his wickedness out of my remembrance saith the Lord. If the wicked will return from all his sins, that he hath committed, and keep all my statutes, and do that which is lawful & right, he shall surely live & shall not die. And in an other place if he return, he shall save his soul alive. Every where in the scriptures doth God show forth his mercy by his servants the Prophets, warning his people early & late, in season and out of season. Yet as the rain that falleth upon the barren ground hath no effect, so the mercy of God being offered, doth not always enter into our hearts. Yea so hard a matter it is, even for those which pertain to God, to receive his mercy offered, that unless God himself do turn their hearts, by giving them repentance, they should 
Giving repentance.  never be saved. What then shall we say to them that are left in their sins? Surely as he is merciful to his servants, so his revenging hand is upon the ungodly. For on them he will rain suares, fire and brimstone, as saith the Psalm. The more the God did offer mercy unto his people, the more they did refuse it. Nevertheless saith God, Psal. 89. My mercy will not I utterly take away, nor suffer my truth to fail. According as the Prophet Esay remembreth, Except the Lord of hosts had reserved unto us, even a small remnant, we should have been as Sodom, and should have been like unto Gomorrha. Even as a firebrand is taken out of the fire half burnt, so doth the Lord reserve mercy, even when we deserve destruction; and so it fareth with us as with a thief, who is brought to the gallows to suffer death, with the halter about his neck, & yet by some extraordinary favour is saved. Doubtless by our sin & desert, all are lost, and in the way of damnation; but yet by the mercy and favour of god, when many are left in their sins, and sent to eternal punishments, some after a wonderful sort are saved. And the which is more to be wondered 
Saving thousands.  at, even thousands are saved. As we read in the Revelation of S. john, of such a Tribe were sealed 12. thousand, until it came to many thousands, & yet in respect of many other also, that shallbe saved, they are but a few thousands. Reserving mercy for thousands, as it were by a thousand means; For 
A plurality of God's mercies.  there is a plurality of gods mercies; and more ways he hath to bring us unto him, than we can well consider of. He calleth us unto him, by offering repentance, he assisteth us with his grace to do good, moveth our minds inwardly by infinite good inspirations, giveth us space to repent, by divers occasions, opportunities, & encouragements; allureth us outwardly, with exhortations & promises; Feareth us by his grievous punishments showed upon others for an example; layeth genlle corrections upon us, as poverty, adversity, losses, & sickness; threateneth us with eternal death, lest we should utterly be lost & destroyed with others. Yet further are there his preventing mercies, whereby he either useth means to withdraw us from our wickedness, or hindereth and stoppeth the evil intents of the devil and the world, keeping us from evil company, and from evil counsel, arming us and giving us strength against them. So soon as we rise in the morning, we go forth to fight with two great & mighty giants, the World and the Devil. And whom do we take with us, but a traitor? even this brittle flesh of ours, which is ready to yield us up to the enemy at every assault. Only he which suffereth Satan to compass us, doth prevent him and stay him from destroying us. Amongst the rest as the 
Pardoning. 2. Cro. 30. 8. Col. 2. 13. jer. 31. 34.  chiefest, are there his pardaning and forgiving mercies, when he putteth all our wickedness out of his remembrance, that they shall not be once mentioned against us. And so prepareth our hearts unto him by writing his laws in our hearts, making us hearts of flesh, which before were stony and stubborn, and making us obedient, being before sinful and disobedient. He reserveth mercy for us, by receiving us unto mercy. As the Apostle S. Paul testifieth of himself, that he being the chiefest sinner, and a great offender above many, yet was received unto mercy, his iniquity, & transgression, 
Receiving.  and sin, being forgiven, not imputed unto him, nor laid to his charge.  
The fift consideration set down in my text, is concerning 
5  the holy and righteous nature of God, which abhorreth and punisheth wickedness. Whose mercy as it reacheth unto thousands, yet lest he should seem thereby to favour sin and sinners by forgiving iniquity, transgression 
Not making the wicked innocent.  and sin, therefore he addeth these words. And not making the wicked innocent. For although he favour repentant sinners, yet as touching them that are obstinate and continue in sin, he reckoneth not them among the innocent. Shutting up the declaration of his own holy & righteous nature, by setting down his justice and severity against sin, to make us beware lest we provoke his anger by sin, and to strike a terror and a fear into the hearts of all sinners and offenders, giving them to understand, what they are to look for, if neither his mercy nor his threatenings will prevail. It seems that the wicked are innocent, because God doth not punish them, and because in a manner they do what they list without controlment. So they run their course, and God doth suffer them, not because they are innocent, but because their vengeance may be the heavier. It is with them as it was with Shimei, who cursed David, concerning whom, he gave a charge unto his son Solomon, saying. Behold Shimei cursed me with a horrible curse, but afterward he came unto me, and I swore unto him, that I would not slay him with the sword. But thou shalt not count him innocent. For thou art a wise man, and knowest what thou oughtest to do unto him. Therefore thou shalt cause his hoar head to go down to the grave with blood. Which after fell out worthily, because he broke the commandment that the King had given him upon pain of death, and which he most willingly gave his consent unto, so that his blood was upon his own head, and his death came to him through his own default. Such is God's gracious goodness to suffer the wicked for a time, deferring their punishment which every hour they deserve, and he might put in execution, and will no doubt perform it all in 
Quod differtur, non aufertur.  his time. For either they be cut off by a violent death, or some way or other, God showeth his grievous judgements on them. Though God withhold his hand, yet he striketh at length, and they shall not always scape scotfree, that think themselves to be innocent. When the Ammorites had filled the measure of their sin, God's destruction came upon them, and when the time of the wicked is come, they shall know themselves to be guilty. The tears go among good corn until the harvest, but at harvest, the tears are burnt, and the good corn is brought into the barn & preserved. The wicked are among the just, and often are so taken in this world, but in the world to come they pay for it, when the just and innocent shall be received into joy. Who thought themselves more holy, then Corah, Dathan, and Abiram, that murmured against the servant of God, Moses? but the earth devoured them, to show that there was neither holiness nor innocency in them. Some men's sins go before unto judgement, and some follow after. Some are punished in this life for an example unto others, and some escape until their dying day. But as after death cometh judgement, so then shall it heavily be laid to their charge, neither shall they be pronounced innocent. As God is holy and innocent, so no wicked and unclean person, shall come into his rest. For without the gates of his heavenly City, shall be dogs and enchanters, and whoremongers, and all wicked persons, who when their hour is come, shall be rewarded according to their deserts. A guilty life, will have a fearful death, and torments wait in an other world, for careless finners in this world. Guilty and innocent can never agree, no more can life and death, heaven and hell, which may well put us in mind of our estate, lest we be numbered and plagued among the guilty and ungodly. Else when we look for mercy, we may meet with judgement. For commonly this is in every man's mind, and this is his resolution, if they can escape the danger of man's law, although they be never so much faulty, they think themselves as clear as the best, and that no man is able to lay any thing to their charge. It may be that we may go for honest in the sight of the world, but before god and in his fight, we shall never be taken for innocent.  
Again, this clause is well put in, to make us not to be too bold, or to presume of god's mercy, because as we see his mercy and gracious kindness is so often remembered. Although God be merciful, yet is he also just, and will not at the end, account ungodly and wilful sinners to be innocent.  
A covetous man is desirous of more wealth than he can 
Conclusion.  well use, and a curious and searching mind, would enter further into the knowledge of god, than it can perfectly conceive. Wherefore let it suffice us to know that only, which god hath revealed of himself, and that which is more necessary and needful for us to understand. Even that he is just and righteous, to fear us from sin, and to make us desirous to continue in well doing. Also that he is gracious and merciful, that we should not utterly be discouraged if we have offended god, but that we should hope for mercy, if we unfeignedly and truly repent. For God reserveth his mercy for such, by forgiving them their sins, and so receiving them unto mercy. Mercy and truth saith the Prophet, have met together, righteousness and peace have kissed each other. The world is overflown with wickedness, and many do rather presume of God's mercy, then that ever they are like to be partakers thereof. And here is the dump, and this is a fearful word, that although they dream of mercy, yet they shall find the contrary. For God will never reckon them to be innocent, nor ever reserve his mercy for them. And although they cry, Lord, Lord, yet shall they not enter into his kingdom. For when they think to enter into his rest, it shall be said unto them; Depart from me I know you not. Let us always remember, that the Lord is strong, and that his anger is fearful, and that his punishments are intolerable, and hell torments everlasting; that so the fear of the Lord may still be before our eyes, and that we may be afraid to offend his majesty. Then shall his mercy stand us instead, when we fall and have offended; whereas otherwise, we shall be bold to commit sin, and flatter ourselves, that god willbe merciful, when as indeed we do but deceive ourselves, and shall surely find hell, when we think to go to heaven. God grant that the knowledge of God, may turn to our good, and that through our default in flattering of ourselves, and presuming too much of God's mercy, we fall not away from mercy. To whose mercy I commend you, desiring you not to forget his justice. For God is a consuming fire, and wilful and obstinate sinners, shall never escape his ever-during wrath.  
To God the Father, God the Son, and God the holy Ghost, be all glory and praise, both now and ever.  
Amen. Deo gratia, solique gloria.   

Of his Creation.  Genesis. 1. 1. In the beginning, God created the heaven and the earth. 
AS I have set down unto you the knowledge of God by his properties and qualities, so also is he further known by the consideration of his works. As saith the Psalm, The heavens declare the glory of God, and the firmament showeth his handy work. Amongst the works of God, first in order most notable, is the work of his creation, wherein his power and wisdom is manifestly seen, giving us a larger and more delightful knowledge of him, then that we should busily occupy our studies, in searching the secret and hidden nature of God. The spirit of God beginneth first with the declarion of this most excellent work, breeding the knowledge of God in our minds, as it were by a wonder. In the beginning God made the heaven and the earth. Which sentence doth afford us these three instructions. First the consideration of the creation of the world 
Division.  and the creatures thereof, and whither the world and the creatures were made to endure and to continue for ever. Secondly, how the world and all the creatures therein contained, were made. Thirdly, the cause, the end and use, wherefore they were made. The world itself how beautiful a palace is it, and as it were a heaven, in respect of hell beneath, as itself also is a thing of nothing in respect of heaven above. The heaven glistereth with the glorious sight of the Sun, the Moon, and the stars. The Sun rejoiceth to run his course, even his speedy and hairy course, and as it were the glory of all God's creatures, cometh forth with a majesty, forbidding the eyes of all earthly creatures to behold it, which by his force doth burn the mountains seven times more, then doth the heat of a furnace. God giveth light to the darkness itself, and causeth the Moon to appear, when the light & the glorious beams of the Sun are gone down. The infinite multitude of the stars show forth his wonderful wisdom, and decketh the heavens much more, than all the precious stones & costly ornaments the are in princes courts. Cast down your eyes, & behold the creatures on the earth. The mighty lion which is a figure of god's power, at whose roaring all the beasts of the forest do tremble; the ravening bear the instrument of his wrath, as the example of the mocking children that did disdain the Prophet Elisha, doth testify; the nourishing & clothing creatures, the cow, the sheep, and the goat, to the praise of his goodness. Wherein also the trees do instruct us, the olive tree with his fatness, the figtrée with his sweetness, the vine tree with his cherishing. How do the herbs set forth the wisdom of God? In that he hath given to every herb his property, some for comfort, some for delight, some to continue life, some to restore life, as none know it better than the expert Physician, to whom God hath opened his wonderful works therein. Besides these, look upon the lily of the field, whom God hath so richly arrayed, that Solomon in all his royalty is not like to one of these. A wonder it is, to see how he hath hid great treasure, in the lower parts of the earth, not only tin & lead, brass and iron, but silver also & gold, & precious stones. The earth, the world, & every part thereof, give manifest witness, what God hath wrought. Every element is furnished with his creatures, the air with birds, the earth with trees & herbs and inestimable treasure; and as the waves of the sea are innumerable, so are the creatures therein contained; even as the stars of the sky, which no man can term & call by their names, but only God himself. To every beast of the field, and to every foul of the heaven, Adam gave names, but the creatures of the sea, as the hidden work of God, Adam saw not, man knoweth not, neither can they ever be searched out, that we may wonder at God's wonders. Some have said, that there is no creature on the earth, but the sea doth yield the like. Among the creatures of the sea, none setteth forth the work of God's creation so much, as the huge & great whale, which overturneth mighty ships, and striketh a fear into the heart of man. As saith the Psalm 104. 24. O Lord how manifold are thy works! In wisdom hast thou made them all; The earth is full of thy riches, so is the wide & great sea also, wherein are things creeping innumerable, both small and great beasts. There go the ships, and there is that Leviathan whom thou hast made to take his pastime therein. When the wise man had delighted himself with the remembrance of the works of God's creation, either being ravished with the delight, or unable to satisfy his mind, he breaketh forth & saith; Who hath seen all the creatures of God, that he might tell us? For when he hath searched to the utmost of his power, yet may he truly say; There are hid yet greater things than these be, and we have seen but a few of his works. He doth not measure the knowledge of man in this matter, that he hath attained the one half, but leaveth him in the very entrance, as though he had had but a glimce of some, and not a sight of all. As Adam being placed in Paradise, had not a full view of all the secrets thereof, neither had he any understanding of the tree of life, but assoon as he had tasted of the tree of knowledge, for his rebellion and disobedience, he stayed not long there. Let us therefore satisfy ourselves with the knowledge of God's creatures, if it be but in a measure, & be contented though we see not all; but by and in them that we do know, let us praise & honour him, who in such comely & beautiful, & unsearchable sort hath made all. Timantes a cunning Painter, taking in hand, to express the sorrow of Agamemnon, for the death of his daughter Iphigenia, & perceiving his skill would not reach so far, covered the prince his face with a vail, leaving his sorrow to be conceived by the mind of the beholders, whose eyes in this respect he could not satisfy. In like sort, finding myself unable to fulfil thy desire, and to set down the consideration of all God's creatures, think it good to leave the rest to thy study and labour, and take that to be sufficient for this present purpose, which I have said, using silence where much may be spared, thy study eased, and mind delighted. For brevity bringeth attention, and a long discourse tediousness. The learned Philosophers and searchers of gods works, perceiving the excellency of gods creatures, and the beautiful frame of the world, gave it a a name agreeable thereunto, and called it Beauty itself. For if the works of men deserve great commendation, and that the Carpenter in the frame of his house, the Mason in his stoneworke, the Painter in his pictures may excel, how much more excellent, and passing beautiful, shall the frame of the whole world be, and the workmanship of every creature made and ordained and created of God? Who, as he is in all respects worthy praise, so doubtless must the works be which proceed from him, infinite, incomprehensible, only good, only almighty, only wise, only excellent, in whatsoever may be said to be his.  
When the Disciples of our Saviour Christ, showed 
Whether to endure.  him the fair building of the Temple and the garnished work, Marvel ye at these things, saith he? The time shall come, that there shall not be a stone left upon a stone, which shall not be thrown down. The Temple itself, yea even the beautiful gate of the Temple, shall come to havoc and ruin. There is nothing excellent in the world, that is of long continuance, and the world itself hath but his time, and shall pass away as though it had never been, nor ever created, not through the default of the workmanship, but through their procurement, for whose benefit it was made and created. Show me the light which will not darken, show me the flower which will not fade, show me the fruit which will not corrupt, show me the garment which will not wear, show me the strength which will not weaken, show me the beauty which will not whither, show me the time which will not pass, and tell me if thou canst, whether that the world be of the continuance but of an hour. The end whereof, is compared to the travail of a woman, the coming of a thief in the night, the flashing of lightning, sudden and unlooked for, in a moment, in the turning of a hand, in the twinkling of an eye, before a man can say, what is done, or what is towards. For as GOD said, It repenteth me that ever I made man: so not long after, he uttered his voice to Noah, and said; An end is come. He created man and he fell, he made the world, and it shall not always endure. Man was made out of the dust, and to dust he shall return; the world was made of nothing, and to nothing shall it vanish; it shall ware old as a garment, and at length be consumed with fire. The goodness of the Lord is great in the continuance of the world, and longer should the time be, if the wickedness of men did not abound. Which time, if it were not shortened, no flesh should be saved, but for the Elects sake, for the benefit of the good and godly, the days of the world shall be cut off. Let me alone, saith God to Moses, that I may consume this people utterly. Now come many miseries, losses, extremities and plagues upon the world, but for the sin that is practised in the world. Which doubtless will be the cause of the end of the world, and of the destruction of gods beautiful frame, fire and brimstone fell upon Sodom and Gomorrha, a part of the world, whereas, if it had pleased God, it might have lighted on all the world. The windows above, and the depths beneath, were opened, and the whole earth was overwhelmed with water. A token of a greater judgement, and of a greater destruction, when not a part of the earth shall be consumed with fire, but the whole earth, yea even the heavens also and the whole world itself. The glorious Sun shall be turned into darkness, and the Moon into blood, the stars shall fall from heaven, and the powers of the heaven shall be shaken, the earth shall be dissolved, the sea and the waters shall roar. And if the words of the Apostle Saint Peter be true, as without all peradventure they are most certain, because the spirit of God hath set them down, which cannot lie, neither can be deceived; as the world of old perished, being overflown with water; so the heavens and the earth which are now, are kept by the power of God in store, and reserved unto fire, against the day of judgement, and of the destruction of ungodly men. This latter day, the end of the world, shall come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein, shall be burnt up. Sin, iniquity, and wickedness, saith the wise man, hath cast down the thrones of the mighty, and brought the earth to a wilderness, and so it shall fall out, the thereby all things shallbe brought to desolation, and not only the earth but the whole world shall come to nothing. Yet three days, and Ninive shallbe destroyed; yet but a while, and that a little while, and the time of the world shallbe expired. For the end of all things is at hand. Plentiful Sodom, & beautiful Gomorrha, are defaced, their beastly lusts, and the abusing of God's benefits, was the cause; Man should never have died, if he had never disobeyed, and the beauty of the world should still have continued, if the inhabitants of the world had given no other cause. But now all things tend to their decay, the heavenly powers do fail in their operations, and the herbs have not their former force, and the Physician is driven to uncertainties. The body of man is not so perfect and healthful as in the beginning, but subject to manifold diseases, his time holdeth not out to hundreds as heretofore it hath done, but few are his days, because his days are evil. Death to man, destruction to the world, yea all the creatures of the earth do groan under the burden of that mystery, whereunto they are subject by man, and hope to be delivered of it, and hope to be purged from their corruption. When our Saviour Christ came near to jerusalem, he wept, to think of the desolation and destruction that should come on jerusalem, that fair and beautiful jerusalem, that glory and wonder of all the earth. And the more that we know the excellent work of God in the creation of the world and his creatures, wherein we cannot choose but take passing delight, so often as we do consider and meditate on the same, even there withal also, when we think that all things shall come to a ruin and downfall, that the heavens and the earth shall be consumed with fire, then may we begin to shed forth tears, in a lamentable consideration, that so glorious a workmanship, and so wonderful a frame, should come to a final destruction. When Elisha the man of God, looked steadfastly upon Hazael, he 
2. Kin. 8. 12  wept, because he foresaw what great misery he should work against the children of Israel. Which thing saith he, the Lord hath showed me. The woes that shall come upon the world in the latter time, shall make the godly minded to mourn in their thoughts. reve. 12. 12. woe to the inhabitants of the earth and of the sea, for the devil is come down unto you, which hath great wrath, knowing that he hath but a short time, and that his mischief over the world, shall end with the world. Which thing maketh them to wish, that their lives were at an end, that they might not behold such great calamities, as also to rejoice at their estate, which have lest the earth and possess the heavens. Oh saith the Prophet jeremy, ca 9 1. that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for my people, even for the slain of my people; as if he had said, for them that are and shall be destroyed. Because they are all adulterers, and an assembly of rebels. This is a weighty cause, to make us all to weep, which cause also doth make the earth and all creatures else, to mourn and groan. Go to now ye rich men, saith the Apostle S. james, weep & howl; and so might he have warned all people, & all sorts, and all degrees to weep, as King Hezechias did, when he turned his face to the wall, being sorry that he had offended God, and that an end was come unto him therefore; to weep as the Apostle S. Peter did, bitterly, for his grievous sin, whereby he forsook his Lord and master. Let this make every one to weep, both for others and for themselves, in their chambers and in their closerts, at home and abroad, where ever they go, and what ever they do, considering that the sins of others, as also their own sins, should be the cause of so great an overthrow. Turn unto me with all your heart, and with fasting, and with weepiing, and with mourning, and rend your hearts and not your clothes, and turn unto the Lord your God, saith the Prophet. For who knoweth, whether God will return & leave a blessing. Let every one thus weep for themselves, and thus turn unto the Lord; for who knoweth whether God will change his anger and forget our sins. And though death and destruction of the world, be a heavy plague that shall light upon the most part of the inhabitants of the world, I say, who knoweth whether this shall turn to us for a great blessing. The consideration of which blessing, will make us turn our tears into joy, and our mourning into mirth, not such joy as the world, but as the spirit of God shall move our hearts unto; It shall make us lift up our heads, because that when the end of the world shall be, our perfect redemption shall be accomplished. Finally, it shall also make us more wary by this warning. According to that of the Apostle Saint Peter, The end of all things is at hand. Be ye therefore sober and watching in prayer. Take heed saith Christ, lest that day come on you unawares. For as a snare, shall it come on the face of the whole earth. Take heed lest ye be taken in surfeiting and drunkenness, in chambering and wantonness; Take heed lest ye be choked with the cares of this world, and be too earthly & worldly minded, when ye should be heavenly minded, seeing that the world shall have an end, and we know not how soon, nor how sudden it shall be. Love not the world, nor the delights of the world, and let not thy heart cleave thereunto, but lift up thy heart and thy mind to heaven and an other life, whereas thy dwelling is like to be for evermore, if so be thou be'st not thy own hindrance, and be taken amongst the five sleepy and foolish virgins spoken of in the Gospel. 
Qualis vita finis ita.  For as the tree falleth so it lieth, and if in the end of the world, nay in the end of thy life (which is the end of the world to thee) shall be fire and flame, so thy end shall be hell fire, and such grievous torments which can never be uttered, and shall never be ended.  
The second principal consideration which I noted 
2  unto you in this text, is; How and after what sort the world and all the creatures therein contained were made, consisting on these three circumstances. First, that God 
Of nothing.  made all things of nothing. Secondly, that they were made by his word and commandment. Thirdly, that all his creatures were created very good. A strange and incredible manner, that God should make all things of nothing. Yet as we read in the Epistle to the Hebrews, Chapter 11. 3. Through faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear. For he made all things of nothing, when as yet there was none of them. Wherein the Apostle doth well attribute the matter unto faith; for by our natural reason, we were never able to comprehend it, but contrariwise, we should think it a matter too absurd and against reason. As also in the conception of our Saviour Christ, that he should be borne of a pure virgin, without the help of man, hath seemed unto many, a matter in no wise to be believed. In so much, that some have been bold to say, and their speech ungodly enough, that the body of our Saviour Christ was rather a feigned body, than a body like unto ours of flesh and blood. Our Saviour Christ said unto his disciples, That it was easier for a rope to pass through the eye of a needle, then for a rich man to enter into the kingdom of heaven. Whereat they marveled, saying; Who then shall be saved? To whom Christ answered. To men this seems impossible, but to God all things are possible. And herein is the difference betwixt the works of God and men, that they can bring nothing to pass but by means, but God showeth his power unto us, in that without means of nothing, he can do all things. Sarah Abraham's wife laughed, when she heard that she should have a son in her old age, seeing it had ceased to be with her after the manner of women, and that her womb had so long been barren, and as it was to be thought now dead. What saith she, after I am waxed old, and my Lord also, shall I have lust? But the Angel answered; Shall any thing be heard to the Lord? who as of nothing made infinite creatures, so caused he of one, even of one which was dead, to spring, so many as the stars of the sky in multitude, and as the sand of the sea which is innumerable. What more impossible then to put life into a stone? Yet saith john Baptist unto the jews, that boasted themselves, that they were Abraham's posterity, God is able of these stones, to raise up children unto Abraham. How should we say in the Articles of our belief, I believe in God the father Almighty, unless we were fully persuaded that he were able to do all things whatsoever he would. Which things also the Devils know and do believe. Else the tempter would not have said unto Christ; If thou be the son of God, command that these stones be made bread. What foolishneshnesse is it then for us, to measure the infinite power of God, within the narrow strait of our own conceit. Much like the servant of the Prophet Elisha, who saw nothing, when as there were round about his master and himself, horses and char●ts of fire, the mountain full. Yet this matter of God's Almighty power, is more manifest in the resurrection, that after our bodies have been consumed to earth and ashes, and hath been meat for the fowls of the air, the beasts of the earth, and the fishes of the sea, when every part and parcel of our bodies are brought to nothing, yet shall they return to their former estate, and be renewed again. As jobe saith; I hope to see my Redeemer in the latter day, not with any other, but with these same eyes. What is it for him when all things are vanished, and consumed to nothing, to bid them return again; who as the Prophet faith, reneweth the face of the earth, and doth  it yearly as it were with a new garment. What is it for him to make a plentiful land barren, and to bring forth nothing, as he did by the land of Sodom and Gomorrha, and to make a barren land to be plentiful, and to bring forth all things. For as he turneth the floods into a wilderness, and drieth up the water springs, Psal. 107. 35. So again, he maketh the wilderness a standing water, & water springs of a dry ground. Darkness and light to him are both alike, so is it his only property, both to make all things of nothing, and that there should be nothing impossible unto him. Wherefore let us not foolishly imagine, that out of nothing, nothing can be made, as some have thought, and those not meanly learned, but when we come to the view of the works of God, all learning and wisdom of man must 〈◊〉. And although we read, that man was made of the dust of the earth, the fishes and fowls of the water, the woman of man, yet the first beginning of all things was of nothing: let us with jobe. cap. 26. 7. behold yet a little more nearer, very manifestly and also with great delight. The words of jobe are these. He hangeth the earth upon 
2. Esd. 16. 501.  nothing. Which thing is subject even to our senses. For the heavens every way forth do compass the Earth and the Sea, and the Earth and the Sea standeth of itself without any manner help, but only from God. And although every one cannot perceive so much, yet the learneder sort have tried it, and found it out by learning, and some passengers and travelers, if not by land, yet by sea have adventured it. If it hang upon nothing, wonder not. For God hath laid the foundations of the earth, Psal. 104. 5. that it never should move at any time, making it fast, and giving it a law which should never be broken, till he saw good, and that all should be ended.  
But that we should be somewhat more resolved in this 
By his word.  doubtful matter, this we are to learn, that as God made all things of nothing that did appear, so also he performed this wonderful work, only by the word of his mouth. The Potter maketh his vessels out of the clay, the Carpenter buildeth his house of timber, the Smith forgeth his instruments out of iron, but show me the workman that can but wish his work made ready to his hands, without any other help, but only to have it for the wishing. Only and alone it was God that commanded and said, Let it be so, and it was so. Psal. 135. 6. For whatsoever it pleased God, that did he in the heaven, and in the earth, in the sea, and in all deep places. To us that have a very small insight in the infinite works and power of God, it seemeth unpossible it should be so, yet the word of God which is the foundation of all truth, hath certified us that it is so. Psal. 33. 6. ●. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. For he spoke and it was done, he commanded, and it stood. His effectual power, was in his word and commandment. In the beginning God created the heaven and the earth, and said; Let there be light, and there was light; Let there be a afirmament, and it was so; Let the earth bud forth herbs and trees, and it was so; Let there be lights in the heaven, and there were lights; Let there be fowls in the air and fishes in the sea, and there were multitudes, and God was delighted in the work; Let the earth bring forth all beasts and cattle, and presently they were to be seen. This was that eternal word of God, which was before all things, the engraved form of the image of God, the second person in the godhead, by the which all things were made. This was the word of God which was before his works of old, which was set up from everlasting, from the beginning, and before the earth. When there were no depths, neither any fountains abounding with water, before the mountains were settled, and before the hills, he had not yet made the earth, nor the open places, nor the height of the dust in the world, when he prepared the heavens it was there, and when he set the compass of the deep. When he established the clouds above, when he confirmed the fountains of the deep, when he gave his decree to the sea, that the water should not pass his commandment; when he appointed the foundation of the earth; then was his word with him a nourisher, and it was his daily delight, rejoicing always before him. She is the breath of the power of God, and a pure influence that floweth from the glory of the Almighty; She is the brightness of the everlasting light, the undefiled mirror of the majesty of God, and the image of his goodness. Which being one, she can do all things, and remaining in herself, reneweth all. In the beginning was the word, and the word was with God, and that word was God; The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. In it was life, even the life of all gods creatures, quickening and preserving all things, and in great wisdom disposing all things in their due order. So that the wise man might well call it the delight of God, which sitteth about his throne, and the beauty of all his creatures, through the beholding whereof, it pleased God to pronounce and say, That all things that were made were very good, and in respect of their workmanship excellent.  
This also is worthy the marking, in the work of god's creation, that whereas in the works of all earthly creatures, there is labour and sweat, and weariness, god by his almighty power brought this wonderful matter to pass, with great ease, with great delight and joy. It was no more with him but his word and his commandment, only it was his will it should be so. At whose will and word and commandment, as all the living creatures were made, which he in his infinite wisdom thought good off, so also might he have caused many more to be made and created, not because he was a weary of his work, but because he thought it not expedient. Yet some may think that God's Creation was a labour unto him, and a wearisome labour, because we read, that he rested the seventh day, from all his work which he had made. Which he did not, because he fainted as it were under the burden of so weighty a business, (for it was neither a business nor a matter of weight, nor a burden unto him) or for his ease and refreshing, but only for his delight, and further contentation, but only because it was his will, and that it so pleased him. The easiness of this work is so much the more to be wondered at, not only that it was without pain and weariness, but also that he did both undertake and finish the same of his own accord, and of himself, without any other helps and means. Nothing excellent, nay if it be never so mean, that is done on the Earth, but hath great helps. The City and the Tower which Nimrod and his company went about to build, the top whereof, they purposed should reach unto the heavens, (a mirror to the world if it might have been finished) was it done by one or by two? No, an infinite multitude put their heads and their hands to it, and all little enough. There were Carpenters, and Masons, and such as should make brick, and burn it in the fire; there were master devisers, and master builders, and inferior drudges, and a number of labourers, as thick as the swarms of Egypt. They laboured all jointly, with heart and hand, heaving and shoving, toiling and sweeting, and all to no purpose, to their great grief and discontentment, for all was dashed. How were the Pyramids of Egypt, those famous monuments, erected and set up, as easy think you, as if one stone might be laid? View the building but of a small cottage, and say what a busy piece of work it it. But with God was no such thing, he was all alone, and there was none other; he begun it, and he brought it to pass; he commanded, and never laboured; he created, and never rested; until all was as you see. The night and faintness come upon man, and he must of necessity leave off. That creature which hath not his rest, cannot continue his strength to labour. When the Sun riseth, man goeth forth to his work and to his labour, but how long? If six or seven hours together, without some food and some refreshing, it is a marvel, but if he continue until the evening, he can stay no longer at it, for the weakness of his body will not suffer him, and the light of the day is closed up with night and darkness. Again, the works of men may have many changes, before they come to perfection, and the workman himself may be displeased at his work, and begin anew, but GOD as he is unchangeable, so even at the first was his work perfect, without any alteration. Who hath made the earth by his power, and established the world by his wisdom, and hath stretched out the heaven by his discretion. jer. 10. 12.  
Furthermore, in the manner of God's creation, this is 
All good.  not the least and meanest thing to be considered of; That all that God made was good. And God saw all that he had made, and behold it was very good. Every thing in his order and in his kind perfect, and absolute, as saith the Prophet Moses, though not durable and always to continue. No marvel then if the learned did name the world to be beauty, seeing God himself after he had created all, saw that they were very good. Also because the majesty, wisdom and power, god's workmanship, did give a grace to every thing to adorn it, and to set it forth to the commendation of man. The works of the Lord saith the Psalm, are great, and worthy to be praised and had in honour, which also are sought out of all them that have pleasure therein. All the works of the Lord saith the wise man are good, and he giveth every one in due season, and when need is. So that a man need not say, this is worse than that. For in due season they are all worthy praise. And therefore praise the Lord with whole heart and mouth, and bless the name of the Lord, who upon all his works hath powered forth his blessings, and hath made the wise and godly to behold it, although this knowledge be kept from the wicked, who in no sort are worthy to be partakers either of god's goodness or of his blessings and comforts. None are so set to dispraise and discommend, and to disdain at gods works and his creatures, as the wicked, which are ready to find fault where they have no cause, and to despise that, whereof they see no present use, and to curse and abhor those creatures, whereby they may have any hurt or hindrance. Yet certain it is, that god hath made nothing, that hath any fault, although many a graceless people think so, which are destitute of wisdom. For the one commendeth the goodness of the other, and who can be satisfied with beholding gods glory in them. For through him all things are directed to a good end. Many creatures seem to be created hurtful, and some will say, what good is in them? Doubtless god forelawe that the earth should be filled and inhabited with two sorts of people, the good & the bad, the wicked and the godly, for whose sake, were created his beneficial and helpful creatures, and his plaguing and revenging creatures. Which god in his wisdom hath thus disposed, to frame us to thankfulness, to a reverence and fear of his majesty, that we should not offend him, or provoke his anger against us. And although the foolish mind of man may think some creatures of god to have no goodness in their creation, because they that deserve the contrary find it not, yet in their nature they are good, because they are the work of God, and this is their goodness, that they execute Gods punishments. A notable example whereof, we see in the Prophecy of Daniel, concerning his malicious enemies and wicked accusers, who when they were cast unto the lions, were torn in pieces, before they came to the ground, which if they had done upon a ravening kind of nature, it would have been seen upon Daniel himself, who was cast amongst the lions before they were, and yet was not touched. To give a manifest proof unto us, that God hath made them to execute his wrath, and hath ordained them to a good end, though in their tune they be terrible and most hurtful. Which as yet more manifestly it appeareth in the examples of the Prophets, that disobeyed God's commandment, and was therefore slain by a lion, whereof we read, 1. King. 13. The old Prophet which had caused the young Prophet to transgress God's commandment, as they were sitting at the table, the word of the Lord came unto him, and he cried unto the young Prophet, saying; Thus saith the Lord, because thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord the God commanded thee, but camest back again, and hast eaten bread and drunk water, in the place, whereof he did say unto thee; Thou shalt eat no bread, nor drink any water; therefore thy carcase shall not come into the sepulchre of thy fathers. So when the Prophet was departed and gone, a lion met him by the way and slew him, and his body was cast in the way, and the ass stood thereby; the lion stood by the corpse also. The ass which is wont to be the pray of the lion, was unhurt, the hungry lion stood by, as though ●e had no lust to eat; because God had shut his mouth to show his judgement, and therefore the lion stood still, till other came to behold the same, and as it were to bear witness. In the lion we may behold gods wisdom in all other cruel and terrible beasts, who never rage till men be come to an outlaw, I mean when they forget God and themselves, then doth God use the fierceness of his revenging creatures, because he would have good order kept, and that men should live in awe, and as we say, under a law, even God's law, which is most righteous and holy. This is not ordinary, for God hath put the sword into the Magistrate's hand to punish offenders, and to cut them off, but sometimes he punisheth extraordinarily. As we read, Eccle. 39 28. 32. There be spirits that are created for vengeance, which in their rigour lay on sure strokes. In the time of destruction, they show forth their power, and accomplish the wrath of him that made them. Fire and hail, and famine, and death, all these are created for vengeance. The teeth of wild beasts, and the scorpions, and the serpents, and the sword, execute vengeance for the destruction of the wicked. They shall be glad to do his commandments, and when need is, they shall be ready upon earth, and when their hour is come, they shall not overpass the commandment. The night and darkness is created of God to a good end, that all his creatures may take rest therein, yet was it a grievous punishment unto the Egyptians, and a forerunrer of hellish darkness. Frogs and lice, and grasshoppers, and such creatures, lightly do no great hurt, but when God would punish the Egyptians his enemies, by them, they came among them in abundance, and in swarms, and molested them grievously, in so much that the land did stink with their huge heaps. No creature we think so ugly to look to, as a toad, yet it is a good creature of God, and in his time deserveth praise. The physician knoweth it, which creature, though some do use to mischief, yet he to medicine; for he draweth the virtue & dried po●●er thereof into his purging helps; yet so, that he allaieth it with greater preservatives. Again, God doth make this creature commendable unto us, if it were for nothing else but for the precious stone which is found in him, and therefore is set in gold, and some do wear it in their rings, being there delectable to their sight, which otherwise they take to be so loathsome. Concerning all hurtful creatures, which in their creation are good, if we find ourselves aggrieved, let us consider and weigh the matter with greater deliberation, and we shall then find, that no creature had been hurtful, if man had not been sinful. So that now the fault of man is to be blamed and lamented, not God's creation, which is highly to be honoured, & cannot sufficiently be praised. The most hurtful creature, that ever was, or is, or shallbe, I mean the devil, let us consider God's work in him. For he was made angel of heaven, which for his pride was cast down into hell, and forced to dwell in bottomless darkness, and plagued with everlasting torments. In respect of which his excellent creation, the history of job numbereth him among the children of God, that is, his Angels. As in the chapter 1. v. 6. Now on a day when the children of God came and stood before the Lord, Satan came also among them. Also the Prophet Michaah, 1. Kin. 22. 19 speaking of the deceiving of King Achab by a false spirit, generally amongst God's angels, maketh mention of him. The devil was good at the first, how hurtful so ever he is now. Which is a good instruction to us that stand, or rather that think we stand, lest we fall away from God as he did, and so be partakers of his woeful miseries. Lastly, let us behold ourselves, next to the angels, none more excellently created than we, but as the devil fell away from God and all goodness, so by our disobedience in our first parents, did we deserve the like punishment, and in like sort to be cast away, unless God in great mercy had taken compassion on us, and delivered us from the gates of hell. For whose goodness we have the greater cause to be thankful, that he gave his only son to death for the redemption of mankind, passing by and leaving these rebellious Angels in their cursed estate. And to see, no creatures have defaced gods work so much as they, that were his most excellent creatures, and of whom it might have been very well said, They are very good. So that almighty God was highly displeased, and sorry that he had created them, wondering as it were with himself, that so great wickedness should overgrow and overwhelm his excellent goodness, as though light had been put out in utter darkness, and life for ever swallowed up of death. For after a while God saw that the wickedness of man was great in the earth, and that all the imaginations of the thoughts of his heart were only evil continually. Then his mercy and his wrath did strine together, now for pity he mourned, and then in justice he thought upon punishment to destroy them from the face of the earth. All the works of God were very good, but let us be hold the works which are now brought into the world, which being never made by God, are crept in by the devils malice, and man's corruption, as breaches and blots of God's order, and of his good creation. Such are sin, deformity, confusion, tyranny, calamity, death and destruction. Which works deserve hatred and lamentation, and are far from praise and commendation. For they are the horrible depravation, of the order first made by god. For god hath not made death, neither hath he pleasure in the destruction of the living. For he created all things that they might have their being, and the generations of the world are preserved, and there is no poison of destruction in them. Concupiscence is not of the father, but of the world; Sin came of the devil; Death through sin. The Devil the father, Sin the mother; and Death the child, the child of perdition, and everlasting condemnation. 
3   
The third and last matter of weight, which I gave you 
The use and end of God's creation and of his creatures.  to consider of, was, the end and use of God's creation, why and wherefore all his creatures were made. Which is twosold. First and principally, herein God regarded his own glory. Secondarily and consequently, the use and benefit of mankind. The Lord hath made all things for himself saith Solomon; which the Prophet declareth in these words; The heavens declare the glory of God; and as yet is more plainly expressed in the words of the Apostle, writing to the Romans, Chapter 1. 20. For the invisible things of him, that is, his eternal power and Godhead are seen by the creation of the world, being considered in his works. But so vain are men by nature, and ignorant of God, that they cannot know him by the good things that are seen, neither consider by the works the morkemaister. For they have thought, the fire, or the wind, swift air, or the course of the stars, or the raging water, or the lights of heaven to be governors of the world and gods. Who though they had such pleasure in their beauty, that they thought them gods, yet should they have known, how much more excellent he is that made them. For the first author of beauty, hath created these things. Or if they marveled at the power and operation of them, (for in his creatures God showeth his power) yet should they have perceived thereby, how much he that made these things is mightier. For by the beauty and greatness of the creatures, the Creator being compared with them, may be considered. He walketh upon the clouds, and bringeth the winds out of his treasure, he ruleth the raging of the sea, the Lord God of hosts is his name, he is the Lord of power. Which is partly seen in the thunder and lightning, whereat not only the cruel beasts of the forest do tremble, but even the hearts of wicked men, which are given to dishonour and to blaspheme God, do quake. Which is the fear of all creatures, and the amazement and astonishment of the whole world. The foolish gods of mortal men, what power have they in their works, or what glory: One hath a sceptre and cannot rule, an other hath a sword in his hand, and cannot wound his enemies, or defend his friends, or save himself: but GOD showeth his power and glory herein, by destroying his enemies out of heaven, and thundering upon them. For as the Prophet Samuel, ●● Sa. 7. 10. offered the  offering, the Philistines came to fight against Israel, but the Lord thundered with a great thunder that day upon the Philistines, and scattered them, so they were slain before Israel. But more fearfully he showed his power by this means against the Egyptians, Exodus 9 23. For when Moses stretched out his rod towards heaven, the Lord sent thunder and hail, and lightning, upon the ground, and the Lord caused hail to rain upon the land of Egypt. So there was hail, and fire mingled with the hail, so grievous, as there was none the like, throughout all the land of Egypt, since it was a Nation. And the hail smote throughout all the land of Egypt, all that was in the field both man and beast, also the hail smote all the herbs of the field, and broke to pieces all the trees of the field. This is not usual, but than it was for his glory. Moreover, God showed his glory, his power and his might, to his own people, to strike a fear into their hearts, and that they should not transgress his law. For at the delivery of his law, he showed his terrible majesty by thunder and lightning, by fire, by a cloud, and darkness. So that the people said; Behold, the Lord our GOD hath-shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire. Yea when they saw the thunders and the lightnings, and the sound of the Trumpet, and the mountain smoking, they fled and stood a far off. The Prophet David prayeth that God would be revenged of them. Cast forth thy lightning saith he, and tear them, shoot out thine arrows and consume them. And in an other place, as he speaketh of the thunder, The Lord thundered out of heaven, and the highest gave his thunder, hailstones and coals of fire; so he speaketh also of his lightning. He sent out his arrows and scattered them, he cast forth lightnings and destroyed them. The heavens declare his Godhead, by the creation of those beautiful creatures, which the Heathens have taken for Gods, the Sun, the Moon, and the stars; his Godhead and his goodness, in sending down rain and showers, and causing fruitful seasons, to fill our hearts with joy and great gladness. According to that of the Prophet jeremy, cap. 14. 22. Are there any among the vanities of the Gentiles (meaning their idols and silly gods) that can give rain, or can the heavens themselves give showers? Is it not thou o Lord our God? Therefore we will wait upon thee, for thou hast made all these things. The extraordinary course of God's creatures, when it pleaseth Almighty GOD so to work, doth wonderfully set forth his glory. How should the fire lose his strength and forget to burn, as we read of the three children that were cast into the fiery furnace, which was made exceedingly hot, and yet they were not hurt, nor any smell of fire about their garments? How should the sea part itself and stand upon heaps, as it did to give the children of Israel passage, and to set them free from their enemies? How should the earth open and swallow up people as it hath done, to execute Gods just judgements? An example whereof, we have in Corah, Dathan, and Abiram, and since their time hath been seen in the world? How should all this come so to pass, unless only it were to set forth the glorious and fearful name of the Lord. This made the people to wonder at the great power and might of our Lord and Saviour jesus Christ, in taming the raging of the Sea, and breaking the extreme force of the blustering winds. For he rebuked the wind and the waves of water, and they presently ceased, and it was calm again as before. And all they that saw and beheld the same, were sore amazed, and said; Who is this, that commandeth both the winds and water and they obey him; Glorifying God, because they never saw any such thing. The hurtful creatures that God hath made, even by them his glory doth more appear. The white hath a fairer show, being compared with black; the comfort of the day, is made more manifest, by considering the discomfort of the night and darkness: after sickness we are more thankful for our health, and hurtful creatures do make us more to esteem the benefit of god's goodness, in the help of those creatures which are for our use and profit. For God in great wisdom, hath made as well hurtful things as others, that by contraries a fuller knowledge might grow in man, to the praise of God, that hath done all so well. Concerning which hurtful creatures, let us not be too rash, but bridle our thoughts with wisdom and moderation. For although presently and at the very first sight, we know not the good of a creature, yet God is not therefore presumptuously to be misliked for creating the same, who may do with his own as pleaseth him best. Again, many creatures there are, which seem to serve to no use, yet most certain it is, that God hath made nothing in vain. And a man need not to say, What is this? Wherefore is that? For he hath made all things for their own use. Wherein let us refer all to God's secret wisdom, who knew what was best for his glory. And although the use of them be unprofitable to us, yet is it well known to God, and let us be of the same mind with the Apostle saying, Of him, and through him, and for him, are all things, to whom be praise and glory for ever, Amen. Neither let us be backwards in giving God this glory due unto him, seeing the creatures themselves do glorify God in their obedience. The stars shine in their watch and rejoice. When he calleth them they say, Here we be; and so with cheerfulness they show light to him that made them. And of all the rest of gods creatures so it may be said. Lastly and principally, God hath made man, for his glory. For as he hath made all things for his own sake, so hath he made even the wicked for the day of evil: Because the justice of God shall appear to his glory, even in the destruction of the wicked. For as the scripture saith unto Pharach, For this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the world. Again, as God would have his power known, by suffering with long patience the vessels of wrath prepared to destrustruction, so also was it his pleasure to declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. Who hath chosen us in Christ before the foundations of the world, that we should be holy and without blame before him in love, who hath predestinate us to be adopted through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved. Although God hath made the wicked against the evil day, to show his glory by his justice, yet doth his glory more consist in the works of mercy. For mercy rejoiceth against judgement, and his mercy is over all his works. His wrath reacheth to the third and fourth generation, but his mercy unto thousands.  
Above all other creatures, as God is gracious and merciful 
For man's use.  unto man, so also is he more bountiful unto him, then unto all the rest. For he hath created all things for man's use, granting unto him most largely, and that more liberally, than any prince his gift can be in all his royalty. For man was the world made and ordained not for angels, nor for others creatures, but only so far forth as they serve for the use and benefit of man. And what greater comfort can there be to the godly, then to think as God hath principally created the heavenly Angels for his glory, so also secondarily for their benefit. There be revenging Angels (as in the Psalm 78. 50. God sent evil Angels among the Egyptians, and also in the destruction of Sodom) the which lay on sure strokes on the wicked; and there be comfortable Angels which wait upon the godly. As it is in the Psalm; The Angel of the Lord tarrieth round about them that fear him, and delivereth them. As the Angels for the defence of jacob against the injury of his brother Esau; the Angel in the fiery furnace, with the three children; the Angel that delivered Peter the Apostle out of prison. Thou hast man saith the Prophet, lower than the Angels, and yet behold the goodness of God, in that he hath made them servants unto man. And if he hath ordained the Angels to help us, much more other creatures to serve us in our need, to cherish and to comfort us, to feed us, and to  us. Let us look upon other creatures, and consider the heavens, the moon and the stars which God hath ordained, and it shall make us to say in joy and comfort. O Lord what is man, that thou art so mindful of him? The Sun as it cheereth all other creatures, so is it a great comfort unto man, and it is a pleasure unto him to behold the fair beauty thereof, and giveth him courage in all his work and labour. The Moon hath her divers observations, and great profit, which is the school mistress unto the husbandman, to teach him to sow and to plant, and a chief director unto the Seaman, to order his voyages and navigations by Sea, to mark the ebb and the flow by the new and the change. And with the husbandman and the Seaman, we may yet learn further, with great delight and singular help that God hath sent. See how the sea doth swell in waves and rise in mountains, and roar as it were for discontentment, that it cannot overflow the face of the earth. For by the course of nature, the earth should be under and the water above. For the water is a lighter element than the earth, neither could the earth avoid the mastery of the sea, were it not that other order were taken, and that God had set the sea his bounds, as if he had said; Here shalt thou stay, and break thy proud and swelling waves. They go up saith the Psalm, as high as the hills, and would feign be above the mountains, they go down to the valleys beneath, even unto the place which thou hast appointed for them. Thou hast set them their bounds which they shall not pass, neither return again to cover the earth. Ask them which venture upon the sea, who see the works of the Lord, and his wonders in the deep, and they will tell thee that they are now carried up so high, that they think themselves in the heavens above, and by and by they fall down into the deep, as if the waters should be their grave; and no marvel that their soul melteth away because of the trouble, and that they are at their wits ends. The sea hath his bounds set, that man might have his dwelling, and this is God's favourable appointment. Who not only abateth the force of the sea, but also maketh it navigable, to give him rest at home, and to bring him treasures from far. Yet is there an other matter well near as strange as this, to see how God ordereth all things, fit and convenient for the habitation and dwelling of man. For as GOD gave a decree unto the Sea and Waters to give man room, and not to hinder his dwelling, so also hath he laid his commandment upon the wild beasts, and enclosed them within the deserts and waste places, as it were, setting unto them also, their bounds, which they shall not pass. So that although they roar after their pray, and go ranging about to devour, yet they shall roar and range, and rage no further, than their compass and the desert, unless God for a punishment unto men, do give them further leave, as I have showed you before. These cruel creatures, they come not where man hath his dwelling, but only such creatures as are for his use, and for the maintenance of his life. The hornet is in the wood, the be in the garden, the lion & the bear are in the desert, kine & horses at thy door and in thy stable; wolves far away, and sheep about thee; wild beasts are in desolate places, that man may be at rest and in quiet. A manifest proof of God's ordinance herein, is set down in the Psal. 104. Thou makest darkness o Lord, that it may be night, wherein all the beasts of the forest do moan; The sun ariseth, and they get them away together, and lay them down in their dens. Then man goeth forth to his work and to his labour, until the evening. The wild beasts saith the Prophet do moan, but he maketh no further mention but of the forest. And that we need not fear their rage, he speaketh of the night, when man taketh his rest and his doors are shut upon him. And for a further assurance of God's gracious care over man, he saith, that assoon as the Sun riseth, they get them away; which could not come to pass, unless God had so wrought it. God hath ordained the day that man might labour therein, and the night to give him rest; he caused the fowls of the air, the cattle on the earth, and the fishes in the sea to multiply and increase, that man might take thereof for his food. The bread to strengthen him, the wine to cheer his heart, the sheep to  him, diverse herbs for medicine & to cure him in his sickness. Quarres for stone, trees for timber, that men might make them houses and dwelling places, to keep them from the fervent heat in summer, and in the winter from pinching cold, from storms and tempests. In a word, all things to comfort him, all things to cheer him, all things to rejoice him. When God had thus created all things for man, the earth to walk in, the beasts to feed and cloth him, all things else for his use and profit, yet was man as it were all in a wilderness, he saw no creature? fit and convenient to keep him company; yea when God himself had taken a view of all his creatures, he saw no help meet for man. The Lord brought all creatures unto man to give them names, and as they were all before God, we read that God found not a help meet for Adam. And then he said; It is not good that the man should be himself alone, I will make him a help. Therefore the Lord caused a heavy sleep to fall upon the man, and he slept; and he took one of his ribs and closed up the flesh in steed thereof. And the rib which the Lord God had taken from man, made he the woman and brought her to the man, who before, was like an unperfect building. Although God had special regard of the increase of mankind, yet in the creation of the woman, there is nothing so much spoken of as that she should be a help. But I would to God that men would more regard God's ordinance, and consider there withal, what for frailty of men requireth. If themselves be able to refrain, let them give god thanks that hath so enabled them, and if other have not the same gift with them, there is no cause why they should be despised and disdained, if they use the remedy appointed, and avoid the extremity. Unless they count whoredom more tolerable than marriage, and that estate which the spirit of God doth term honourable in all degrees of men, to be contemptible in some. Which matter nevertheless is so warily to be handled, that we run not into contempt, through want of wisdom and discretion. It were to be wished saith the Apostle, that all men were as I am, but every man hath his proper gift of God. And the same Apostle foretelleth, that in the latter days such shall arise, that shall forbid marriage. Yet so to teach, to forbid to scoff or disdain, hath this mark to accuse their conscience in so doing, that it is neither honest, nor good, nor laudable, but only the doctrine of devils.  
Not only hath God thus created all things to satisfy man's necessity, but also for his delight and pleasant contentation, even plentifully, liberally, and largely: Yet so, that we use his creatures with moderation, and not in excesie, godly and soberly, not wanton and wickedly, not wasifully and prodigally. Either in thy diet by too much dei●caten●●e or gluttony; or in thy apparel unto pride; or in thy gorgeous building far more than need is, to be laughed to scorn for thy vanity. The plentiful goodness of God should be applied to good uses, but such is man's either wantonness, or foolishness, that such matters slip out of his remembrance, and vanity is entertained, as though all these things were created for vanity. Abundance should procure thankfulness and the relief of the poor, but in steed of thankfulness, steps in a slumbering kind of idleness, and in steed of relief, disdain and contempt of the poor; and charity waxeth key cold, where iniquity beareth the sway and hath the upper hand. Behold saith the prophet Ezech. 16. this was the iniquity of Sodom, Pride, Fullness of bread, Abundance of idleness, neither did she strengthen the hand of the poor and needy. The better sort use God's benefits to his glory, their comforts, and the help of others; But in the worse sort of people, of whom the world is too full whose minds are given altogether earthly, fleshly, and sensually, there is no such regard, no such consideration, but the more wanton and vain they are, the more they think they please others, even such as are like themselves: Otherwise they give great offence to them that are godly and well minded, and virtuously disposed, and provoke gods anger against themselves. Come say they, let us enjoy our pleasures; as though they were borne for nothing else, but to eat and drink, and to play. Let us fill ourselves with costly wine and ointments. Let us crown ourselves with rose buds, before they be withered. But to what purpose, and what is their mind in so doing? Their answer is this. Let not the flower of our youth pass by us, and let us all be partakers of our wantonness, and let us leave some token of our pleasure in every place. For that is our portion say they, and this is our lot; and this is the only life we look to have. They that sow to the flesh, shall of the flesh reap corruption; and everlasting heaviness shall be their portion. For how sweet so ever they think it is, yet bitterness shall be in the end. Though GOD have created many things, as well for delight as necessity, yet they turn them to a wicked delight, as though the distemperature were the right use. Surfeiting and drunkenness, pride, and excess, whoredom and uncleanness, chambering and wantonness, and what not? Being far from the mind of the holy Apostle, Use the world as though thou didst not use it. Let not this delight of the creatures, draw thee from thy duty to thy Creator. That which should provoke thee the more to love him, let it not be a mean nor any occasion, that his anger should be stirred against thee to punish thee. The grace of God hath appeared, to teach us to live, not only godly and righteously, but also soberly in this present world, looking not on these worldly delights, but waiting for the coming of our Lord and Saviour jesus Christ, who shall make our bodies like to his glorious body, and at his coming, who shall take us together with him into the heavens. Let no man grudge if he be debarred from some delights. For God hath not granted to every one alike, and well is it for the poor, if they have sufficient to satisfy their necessity, although they also be not restrained from all the delights of God's creatures. Wherein the rich and wealthy, although they have great liberty, must also remember, that God hath enjoined them a law of sobriety, let them look upon the wild beasts which have but their compass, and upon the mighty waters which have their bounds. They that have not this liberty, let them take all things thankfully, and be content with their estate which God hath placed them in. And let them frame their minds to the counsel of the Apostle, Phil. 4. 12. I can be abased, and I can abound; every where in all things I am instructed, both to be full, and to be hungry, and to abound and have want; For I have learned in whatsoever state I am, therewith to be content. If GOD hath granted thee store and plenty, thou mayest use his creatures to thy delight, but because the nature of man is given to excess, and few there be that know the mean, therefore God with these delights, requireth also sobriety, that all abuse may be avoided. Use a little well that thou mayest be partaker of much more, and so shall heavenly joys follow earthly delights. By these things god doth try us whether we be meet and fit for him, or whether we will make ourselves the servants and slaves of the devil. God grant we be found gold and not dross, wheat and not chaff, which is like to be burnt up with unquenchable fire. Ecc. 39 26. The principal things for the whole use of man's life, are, water, fire, and iron, and salt, and meal, wheat and honey, and milk, the blood of the grape, and oil, and clothing. All these things are good to the godly, but to the sinners they are turned into evil, being made culpable and faulty before God's judgement seat, by reason of their abusing of them.  
Thus you have heard how God hath created all things, especially for his glory, so also that they might serve to the health, life, necessity, and pleasure of man. But more frankly and with greater consideration and respect to the good of his chosen people, all which are unto them, as it were instruments, ministers, and means, whereby God doing them good, might be honoured and praised of them. Only man God created for himself, and all the rest for man, that man, together with all his creatures, might set forth his glore. O speak good of the Lord, saith the Prophet, all ye works of his, in all places of his dominion; and there withal doth stir up himself to do to; Praise thou the Lord, o my soul. For what is man o Lord, that thou hast such respect unto him, or the son of man, that thou shouldest so regard him. So long as live will I praise the Lord, and my mouth shall be full of his praises. All thy works praise thee o Lord, and thy Saints also give thanks unto thee, they show the glory of thy kingdom, and talk of thy power. That thy power, thy glory, and mightiness of thy kingdom, might be known unto men. O praise the Lord ye Angels of his, ye that excel in strength, ye that fulfil his commandment and hearken unto the voice of his words; O praise the Lord all ye his hosts, ye servants of his that do his pleasure. O praise the Lord of heaven, praise him in the height. Praise him Sun and Moon; praise him all ye stars and light. Let them praise the name of the Lord. For he spoke the word, and they wear made; he commanded, and they were created. (They were not made by blind chance, but by the power of his word they were created) From the heavenly creatures, the Prophet passeth to the creatures of the earth, whom he maketh to sing the same song. Praise the Lord upon earth, ye dragons and all depths; Fire and hail, snow and vapours, wind and storm, fulfilling his word; Mountains and all hills, fruitful trees and all cedars; Beasts and all cattle; Worms and feathered fowls. Lastly, when he had given all other creatures their summons and their warning, he putteth men also in remembrance, lest they should be found more unthankful than all other creatures, and so not worthy of any of God's benefits. Praise the Lord o ye kings of the earth, and all people, princes and all judges of the world; young men and maidens, old men and children, high and low, rich and poor, one with another, praise ye the name of the Lord. For his name only is excellent, and his praise above heaven and earth. In praising let us end, and join ourselves in this duty with the four and twenty Elders spoken of in the Revelation of S. john, being before the throne of God, who fell down before him that sat on the throne, and worshipped him that liveth for ever, who also did cast their Crowns before the throne, saying; Thou art worthy o Lord our God, to receive glory and honour, and power, and to thee be given all dominion, might, and majesty; For thou hast created all things, and for thy wills sake, they are and were created.  
Deo gratia, solique gloria.   

Of his Providence.  2. King. 7. 18. And it came to pass, as the man of God had spoken to the King, saying; Two measures of Barley at a shekel, and a measure of fine flower shall be at a shekel, to morrow about this time in the gate of Samaria. But the Prince on whose hand the King leaned, had answered the man of God, and said. Though the Lord would make windows in the heaven, could it come so to pass? And he said, Behold thou shalt see it with thine eyes, but thou shalt not eat thereof. And so it came unto him; for the people trod upon him in the gate, and he died. 
After that God had created the world and all the creatures therein, it may not be thought that he left them alone to themselves, to live or die, to continue or perish: although it may seem so to us, because when god had made his creatures, he rested. But he did neither cease nor rest, as men do from their works which they have made, as after the house is built the work man hath no further care; and so in all other labours finished by man's hand. Truth it is, that God rested from making and creating more creatures, but not from nourishing and cherishing, from governing and guiding the world and all the creatures therein. Whose works are wonderful, and daily seen of them which have eyes to see it. Wherein we must also consider, how God bringetth these matters to pass, most commonly, ordinarily, and by means, but sometimes extraordinarily and without means, as the example set down in this text which I have read unto you doth show. Which 
Division.  text divideth itself into these two parts; whereof the first is a prophesy and a declaration of God's gracious providence, by the mouth of the prophet Elisha, in these words; Two measures of barley and so forth. In the second part we may consider the unbelief, distrust, and blasphemous speech of one of the king's nobles, as also the judgement of God for his unbelief and distrust, and the just punishment for his offence in these words. But the prince had answered, and so forth. In this first part, not only is set down the providence of God in nourishing, but his mighty power and wise foresight, in governing and ordering matters as seemeth best, to the further manifestation of his glory, by his justice and merice, to the good of the godly, and for a just punishment to the wicked, profane, and ungodly. How God doth nourish all his creatures, cannot better be set down, then by the words of the Prophet David, in his Psalms. He watereth the hills from above, the earth is filled with the fruit of thy works, he bringeth forth grass, and maketh the earth to bring out food. And lest they should die for thirst, he also prepareth for their need, for he sendeth the springs into the rivers, which run among the hills. All beasts of the field drink thereof, and the wild asses quench their thirst.  
Furthermore, speaking of the infinite and innumerable company of God's creatures in the Sea, These saith he, wait all upon thee, that thou mayest give them meat in due season. When thou givest it them they gather it, and when thou openest thy hand they are filled with good. The eyes of all things look up unto thee, thou openest thine hand, and fillest all things living with plenteousness. For he maketh grass to grow upon the mountains, which may seem very strange, because of the patching heat of the Sun. For it is said, that the Sun doth burn the mountains, seven times more than doth the heat of a furnace. His plenteousness doth farther appear, in that as it is in the history of jobe, he not only maketh the rain to fall upon those places which are fit for man's dwelling, but even upon the wilderness also, where no man is. job. 39 26. 38. How secret is his blessing and plentiful hand, that he maketh even the barren ground to yield forth pasture. As in the same Chapter of jobe we read, that he hath made the ass to dwell in salt places, that is, in unfruitful grounds, whereas in man's reason there seems no food to grow. Many creatures as far as we can perceive, serve to no use, and that mighty creatures, which will not be fed with a little, yet God openeth his plentiful hand and they want not; whereby we learn his great ability to preserve, whatsoever wonderfully he hath made. We cannot but wonder, how bears and lions, and such devouring beasts should be fed, which are as it were unsatiable. Therefore job saith, Wilt thou hunt the pray for the lion, or fill the appetite of the lions whelps? Who is it that prepareth for the raven, when the birds cry unto God wandering for lack of meat. The lions roaring after their pray, do seek their meat at God, saith the Prophet. Yea when cattle can look for nothing else but drought and famine, as in the time of winter, when the earth denieth food, and hath closed up her sap within her bowels, and when the grass is consumed with pinching frosts, and covered with starving snows; herein also, is God said to open his hand and to be plentiful, in that he granteth them fodder, and maketh the earth in summer season, to bring forth abundance, that in time of need the cattle may have enough. But some are so rash in their speeches, that they will impute this ordinary course of gods daily providence, to a secret kind of virtue, which God say they, hath given to every thing at his first creation. Which reason of theirs, how fond and foolish it is, we may perceive by this, that nothing can long endure without such food, as cometh by God's hand and providence. Some of them feeding upon wholesome meat, some upon carrion, some of grass, some of provender, some cleaving to stones and finding nourishment in them, some on the sand of the sea, and some upon ●●ime and mud, some on the fruits of the trees, and some upon the flowers of the field. He hath appointed some beasts to be a food for other, as the ass is the lions pray, and divers small fishes are swallowed up of greater. And who is it that can perfectly set down, the divers sorts of nourishment and food, which God hath ordained for all his creatures, to the preservation of their lives. Which if it had not been so, I mean, if God had not had care of the preservation of his creatures, his creation had not lasted but for a moment, and the glory thereof had not reached unto this time, neither should it have continued as it is like to do, unto the worlds end. But as God created all things to set forth his glory, and next, for the use of man, so also hath he appointed food to all living creatures, that they might minister food unto man. Wherein we may well perceive the gracious and loving care, that God had for man, who before he would have him to be in the world, provided all things necessary for him. Not unlike to a man here among us, that loving the friend whom he intendeth to have with him, and to come unto him, ere ever that he will have him come, maketh all things ready, that may be either for his pleasure, or for his necessity, and then sendeth for him to come, all things thus being ready and prepared. Which is not so to be understood, as though God of necessity did & doth so provide for man, but rather of his goodness and of his mercy. For in steed of health, we deserve sickness; in steed of plenty, penury and scarcity; in steed of wealth & riches, poverty and misery. Therefore God through our provokement, doth sometime withdraw his plentiful hand, and in steed of his gracious providence, calleth for a famine & for a drought, upon man & upon beast, and breaketh the sta●●e of bread, whereby man's heart is strengthened. Indeed God relieveth man above all other creatures, but yet for sin, God taketh his food away from him. If ye keep all my statutes and continue in my fear, ye shall eat the good things of the land, if not, I will withdraw my blessings, and send the contrary, saith God by his Prophets. As especially we may read Deu. 28. among the rest of gods blessings, If thou shalt obey diligently the voice of the Lord thy God, and observe & do all his commandments, blessed shallbe thy basket & thy dough, thou shalt have plenty, & the Lord shall open unto thee his good treasure, even the heaven to give rain unto thy land in due season. But if thou wilt not obey, cursed shall thy basket be and thy dough, and the Lord shall shut up his good treasure against thee, and the heaven that is over thy head shall be brass, and send down no rain, and the earth that is under thee shallbe iron, so fast closed, that it shall yield thee no fruit nor any increase. Thou shalt carry out much seed into the field, and shalt gather but little in, for the grasshoppers shall destroy it. Thou shalt plant a vineyard & dress it, but shalt neither drink of the wine nor gather the grapes, for the worms shall eat it. All thy trees & fruit of thy land, shall the grasshopper consume. God shall prepare for thee and send thee plenty, but for thy offences, thou shalt not be partaker of it, but he will give it unto vermin before thy face, to make thee wonder at his judgements, and to descend into thyself & examine thy own heart & conscience, that hast given such cause. As the Prophet Ezechiel testifieth, cap. 14▪ 13. Son of man, when the land sinneth against me, by committing a trespass, then will I stretch out my hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and I will destroy man & beast forth of it. For he will cause the heaven to stay itself from dew, & the earth to deny her fruit. And he will call for a drought upon the land, and upon the mountains, and upon the corn, & upon the wine, and upon the oil, upon all that the ground bringeth forth, both upon men & upon cattle, and upon all the labour of the hands. And what a grief will it be, to see the seeds of corn rot in the earth, and to be changed from corn into weeds. How grievous shall it be to hear the dumb beasts for to mourn, and to see the herds of cattle to pine away, because they have no pasture, and the flocks of sheep to be destroyed for want of fodder. Yea the rivers of waters also are dried up, because the fire of the wrath & displeasure of the Lord, shall devour all. How should a hundredth fall before ten, unless God had given them up to the hands of their enemies? And how should Gods providence be debarred from man, but that God did shorten his hand through their fault? For when God's anger is hot against men, then doth he cause the enemy to besiege them, and in the distress of the siege, shall they feel the want of gods gracious providence. As we read in the aforesaid chapter of deuteronomy. The enemy shall besiege thee in all thy cities, until the high and strong walls fall down, wherein thou trust est. Then shall the tender and exceeding dainty man, that loathed common meats, for want of food eat his own children; also the tender and dainty woman, which would scarce put her foot to the ground, and was fed as it were with prince's delicates, be glad to eat her after burden, and hunger shall so bite her, that she shall be ready to eat her child before it be delivered. Which distress being foretold, afterward fell out in the days of wicked king joram. For his enemies did so besiege him & his people, until the famine was so great, that an asses head was at four score pieces of silver, and that the women did eat their children. Well therefore might the king say, seeing the Lord doth not secure thee, how should I help thee, with the barn or with the wine press? Meaning, that it lay not in him to help them to any victual. For when God shutteth his hand, and withdraweth his providence, who can help? When there is plenty, we think all things come by a common course, but until we be pinched with want, we shall never perceive gods providence, & then we cry to God for food, and never before. For the sin of man, God turneth plenty into scarcity, and in steed of food, they find famine; yet to comfort the hearts of the godly, when other are ready to die for famine, they shall have to serve their turn. On every side death, famine, misery, crying & weeping, and yet God shall f●ed them, God shall provide for them, and they shall be so well prepared, that whatsoever fall out, they shall be content with God's visitation. As the rain falleth in one place and not in an other, so shall gods blessing reach and extend itself, more to some then to other some. When there was a famine in the land, Abraham had to suffice him; so also fell it out unto Izake his son, when there was a famine and he a stranger in the land, God increased him with store. But a far greater proof of God's providence, in the behalf of the godly, is seen in the example of joseph the son, and jacob the father, with all his children & posterity. For when many lands were ready to starve, they were fed liberally, as it were from the king's table. So it falleth out betwixt the godly and the wicked, when we think of God's providence. Abraham, Izake, and jacob, have plenty, when Esau is almost dead, for want of a mess of pottage; & when the prodigal son would feign have filled his belly with the husks that the swine did eat, but no man gave them him, nor had pity on him. The lions do lack and suffer hunger, but they which seek the Lord shall want no manner of thing that is good. For the relief of the whole city of Samaria, but especially for the comfort of the godly, did God send his Prophet Elisha, to tell them of plenty, saying; Two measures of barley at a shekel, and a measure of fine flower shall be at a shekel, to morrow about this time, in the gate of Samaria. After great scarcity, upon a sudden great plenty, and more store of corn then of money to give for corn, enough to satisfy them that were most hungry, and beside to spare. God never suffereth his to want long, though for the wickeds sake, they are somewhat restrained for a season. Who by his providence is so abundant, that even the wicked also, as the Psalm saith, are filled with his hid treasures. Esau had rich possessions, and Ishmael was a great Lord, and from him came Princes; The hand of God was opened in most liberal sort unto the Canaanites; yet therewithal we must understand, that this lasted but for a time, and also to teach us, that if God be so liberal to them, which are without God in the world, how much more careful will he be over them that are godly. Trust thou in the Lord and do good, (which two matters are sure tokens unto us, that if we do so, God's providence will never fail us) dwell in the land, and thou shalt be fed assuredly. Delight thyself in the Lord, and he shall give thee thy hearts desire. God maketh his Sun to arise on the evil, as well as on the good, and sendeth rain on the unjust, as well as on the just. Yea sometimes their portion is so great, that they spread themselves like a green bay tree, yet their time is but short. I passed by saith the Prophet, and ●o they were gone, I sought them, but their place could no where be found. They that wait upon the Lord and fulfil his will, they shall inherit the land; yet a little while, and the wicked shall not appear, the seed of the wicked shall be cut off, and the righteous shall inherit the land and dwell therein for ever. Fly from evil, and be doing good, and dwell for evermore. And although the wicked be maintained by god's providence, and that largely, yet is it especially for this cause, to make them without excuse, when they shall be called to account, because they have not lived in the fear of God, seeing that God dealt with them so plenteously. Wherefore seeing the providence of God hath this consideration joined with it, that they only that fear God, and do his will, are truly partakers of the same▪ let us keep ourselves in compass, and desire no more of God, then that which shall relieve our necessities, and be a means to continue us in gods fear. Delicates and dainties, are for them who are carried away with the lusts of the flesh; I kept my body under, saith S. Paul, lest when I had warned other, I myself might be reproved. At man's first creation, God appointed every green herb to be his meat, to teach him abstinence and sobriety. In like sort, in the Psalm 104. we read of God's ordinance, for the sustenance of all creatures in these words. He causeth grass to grow for the cattle, and herb for the use of man, and that the earth might yield him bread to strengthen his heart. No speech of delicates and dainties, to breed a contentment in our minds. Not but that according to their estates and degrees, men may use delicate fare in a good and godly sort, but the unruly nature of man, is rather given to excess, then to a mean. And happy is he that can use the creatures of God without offence. Read the scriptures, and for the most part you shall see, where mention is made of dainties, it hath also these companions; Sin, and Forgetfulness, Excess and Riot. The Israelites they could not be content with Manna which came from heaven, even Angel's food, but wanton they were, and needs they must have other fare, grudging and murmuring against God. They fell a lusting and wept withal, saying; Who shall give us flesh to eat? We remember the fish that we did eat for nought in Egypt, the cucumbers and the pepons and the leeks, and the onions, and the garlic, whereof we had such store as we could wish; but now our soul is dried away, and we can see nothing but this Manna. Then GOD sent them quails, even dainty flesh. The sweet mouths of the Sodomites stirred up the flesh, and enforced the heart & mind to consent to great filthiness, and their bodies were too ready to perform it. Proud they were, and idle, forgetful of God & of themselves, and disdainful toward the poor. King Belshazzar, as we read in the procie of Daniel, ca 5. in his excessive feasting did abound, but even then also, he was carousing to his concubines, and praising his idol gods of gold & of silver, of brass, of iron, of wood, and of stone: and further, he abused the holy vessels of the temple. The prodigal son, had a dainty tooth, and he must satisfy his mind and spend till all was gone, and that quickly. He spent it in excess and whoredom. The rich man fared daintily, but he had no regard unto the poor; and hearkened not unto their cries. But what became of these dainty people? While the flesh of the quails was betwixt the teeth of the Israelites, a plague came from God and consumed a number of them; Fire and brimstone from heaven burnt up the Sodomites. The same hour that King Belshazzar was feasting riotously and wickedly, he saw that with his eyes, that troubled his thoughts, and made his countenance to change, and his heart to melt, and his knees to beat one against an other, for fear and trembling. A heavy matter was showed him, the loss of his kingdom, he escaped not so, but he lost his life too. After the prodigal son had eaten up his portion of goods, and spent all in sugar and sauce, than came beggary and misery, and homely meat, husks with swine. The rich glutton, whose table was furnished in his life time to his hearts desire, after his death had hell fire to his meat, but wanted drink to quench his thirst withal, and could not get so much as a drop of water to cool his tongue, though he made great entreaty for it. Godliness is great riches, if a man be content with that which God hath cast unto him, and by his gracious providence hath given him to enjoy. A small thing saith the Prophet, unto the just man, is better than great riches, to the wicked and mighty: For they are daily fed as with Manna from heaven, and have sufficient, when the wicked have never enough, but ever hunger. The wise man being desirous to live in the fear of God, and being resolved in a contented mind, desireth to be fed by God's providence, no farther forth, then that which should be meet and convenient for him. Two things saith he, have I required of thee o Lord, deny me them not before I die. Remove far from me vanity and lies; Give me not poverty, nor riches, feed me with food convenient for me, lest I be full & deny thee, & say, Who is the lord? or lest I be poor & steal, & take the name of my God in vain. As the Apostle speaketh of them, that are too too desirous of riches, so may I speak of them that are not content with gods providence, but like wantoness call for more. For such discontented minds fall into temptations and snares; and into many foolish and noisome lusts, which procure their destruction. For in such fond desires; the root of much evil lieth hid. Wherefore let us carry the mind that jacob did. O Lord if thou wilt give me bread to eat, and clothes to put on, thou shalt be my God, and I will worship thee; and if we have raiment and food necessary for us, let us therewith be content. A little serves the turn to a contented mind, and the poor man's children that are fed but with bread and water, are as fair and in as good liking, if not better, then are the rich men's children, that have choice of meat at the full. A notable example whereof, we have in the Prophet Daniel, who being fed but with pulse and water, was fairer and in better liking, than all the children which did eat the portion of the king's meat. It is not the meat, but the blessing of God that doth all. For although God hath appointed the bread to be our food, yet we live not by bread only as Christ teacheth, but by every word that proceedeth out of the mouth of God, and from his secret maintenance. In him we live, we move, and have our being. A great deal without god's blessing shall do us little good, and his providence maketh a little suffice, and hath framed and taught nature, so to be content. Which goodness of God in blessing a little, let us mark in the estate of the rich and the poor. We think the poor is not able to live, because he wanteth worldly helps; such as other do abound withal, and which they cannot find in their heart to part from, to do the poor good, although God hath so commanded them, and blessed them with store, to this intent that they might be helpful to the poor, and to those that stand in need. For God hath made the rich and wealthy his stewards to dispose his goods. But behold, the poor man in his need and necessity, is either disdained or despised, or at least wise not comforted of the rich & wealthy. Yet God doth not so leave him comfortless, God doth not so leave him without help. For the poor that live in the fear of God, and take an honest course of living to maintain themselves, God blesseth their labours, and maketh a little to stretch far. Whereas oftentimes, the rich and wealthy, having not the fear of God before their eyes, and trusting to worldly helps, and in the mean time, ryotting and spending their goods, as though they had mountains, they soon waste all and come to nothing, much like the prodigal son, who wasted all to his shirt, and at last, wanted bread to feed him. I have been young saith the Prophet David, in his Psalms, and now am old, and yet saw I never the righteous forsaken, nor their seed begging their bread. Where he putteth a difference betwixt the poor, whereof some be slothful, and some be painful. The slothful indeed they beg their bread, because they refuse to get their living by the sweat of their brows, as God hath commanded. And again, God hath laid his curse upon them, that they have the ill will of all people, wheresoever they go; and no marvel it is, if God withdraw his helping hand from them. But as for the painful and honest that are poor, gods blessing is with them, and God ministereth unto them divers helps, and giveth them this comfort, to rejoice them withal, and to cheer their hearts, that they shall live in credit, having the good will of all, and as we are wont to say, in good name and fame. So that we may truly believe, the saying of the Prophet, That the righteous are never forsaken, but that GOD raiseth them up friends, and rather than they shall want, feedeth them himself.  
Although God by his providence doth nourish all creatures, 
Prayer.  and principally man, yet as the lions seek their meat at God, and the ravens cry unto God, so ought we also much more to make our prayers unto God, that he will give us our daily maintenance, and not only so, but to take some honest course of life, to get our living, and to use all other lawful means, warranted and allowed by god's word. There is nothing given, but lightly it is requested, and God maketh us to stand in need every day and every hour, to the intent that we should pray for it. Else our Saviour Christ would not have taught us to pray, Give us this day our daily bread. God giveth meat to every living thing, in due season; but as the Prophet saith, They look up unto to the Lord, they hope and trust to receive relief at his hands, when they cry they are heard; and when we make our prayers, Our Father which art in heaven, etc. then are we made partakers of our desires. Wherefore they are to be accounted worse than beasts, which will neither open their lips, nor lift up their eyes and hearts to heaven, but look they should have maintenance from God, because they hear tell of his providence, thinking that God is bound to relieve them. Although jacob knew that he should be maintained by god's providence, yet he made his prayer unto God for food and raiment. When the poor crieth, the Lord heareth him, and fulfilleth the desire of them that fear him. So the wise man prayeth, that God would feed him, and supply his wants and necessities. Every good thing cometh from God, and if we account so of our maintenance and sustenance, as we cannot otherwise choose, we must look for it at gods hand, whose manner is, to give nothing without prayer, nor refuse our prayers when we call unto him, but granteth our requests in due time, if so be he see it meet and convenient for us. Unto our prayers, we must add painful labour. For we are not created in this world to be idle, but god's commandment is, that we should get our living by the sweat of our brows. Mark and see, whether gods providence wait upon the slothful, and thou shalt see his field grown over with nettles and thorns, and himself clothed with rags. Is not that belly empty, whose hands refuse to work? and doth not winter starve him up, that will not seek his living in the summer? Whereas contrariwise, the painful hand plenty, and God giveth good success to their labours, so that they are able to help others besides themselves. And furthermore, God noteth them out with this mark, that the idle live in contempt and shame, and dishonour, when they that seek God's blessing by their labour, are crowned with credit, and are honoured in the gate and open presence, and are commended of all men. But of this matter, more God willing hereafter. These and many other means, hath God knit and joined unto his providence, yet not so, but that he is able also to help us without these means, neither are we so to put our trust in them, as though by them we had help, & not by gods providence. Amongst other means of maintenance, there is the help of friends, in whom we must not so repose ourselves, as though God did not give us our maintenance by them. As for example, jacob and his children, being in great distress of famine, was to be relieved by the help of his son joseph that sent for him, yet his trust was upon God's providence, and therefore he hath principal respect therennto, and asketh counsel of God. joseph like a kind and loving child sent for him, the king of Egypt also was desirous that he should come, but yet he would not set forward, until God had assured him of his providence. In whose example, let us mark and consider, that whatsoever comforts God granteth us in this world, friends, children, or princes themselves, yet let our ankerhold be the Lord, and none but he. Knowing that with him these comforts shall profit us, and without him fail us, as most fickle and uncertain things, even then, when we would be most glad to enjoy and have them. I, I will be with thee, is a word of trust, and let it ever be looked too of us. The stay & staff of all men in their business, is the Lord, and none but he. For mark I pray you, how God draweth jacobs' eyes from looking upon joseph's honour & credit in the land, whither now he was going, & from beholding the kings favour & kindness, that had so friendly sent for him; how he withdraweth his heart from trusting in these things, unto himself, and his protection and providence, saying; I will go with thee. As if he should have said, This is thy safety, thy stay and staff, that will hold thee from falling, even my presence with thee, and my providence for thee, not thy son's power and honour, though it be great, nor yet the king's favour, though indeed it be very gracious. If by the means of friends any thing fall out according to our hearts desire, let us give god the thanks, who hath so disposed their minds toward us, and hath made them the instruments of his bountifulness to help us. To whom also we are to account ourselves beholding, and a dutiful mind will not rest, until there be recompense made one way or other, to the utmost of his power. For that good which he hath received, he will acknowledge god to be the author, but his bountiful helpers among men he will honour, as it were the Angels and Ministers of god, ordained for his relief and comfort. And that by god's appointment he is bound unto them, through whose hand and help, it pleased him to show forth, and to power his benefits upon him. And yet great is the difference betwixt the help of friends and the help of god. For man useth thus to reason, I have been good unto him, and stood him instead, therefore he may not grate upon me any more, and in all equity and reason, he is not further to urge me, and a man may be too bold of his friends. But our sweet and gracious god quite contrary, I have been good and still will to continue. To make true the words of the Prophet. It is better to put our trust in god, then to put any trust in Princes. But because this mean and help of friends, hath been and is often greatly abused, to withdraw our hearts and minds from the undoubted trust of gods never-failing providence, which ought only to be our refuge and stay, above all other worldly stays, I mind god willing to speak more here of in the second part of this text. Most true it is, that although god do provide for us, yet most commonly he useth so to do by means. Notwithstanding, rather than he will suffer his to perish, he useth means that are extraordinary and unlooked for, and such, that unto us may well seem very strange. Who would think that a raven a hungry foul, should spare from himself, & bring unto man, yet we read 1. kin. 17. 4. that the Prophet Eliah was fed by ravens. Was it of their own accord think you? Nay, God saith, I have commanded the ravens to feed thee. For to strengthen his faith against persecution, God did promise to feed him miraculously. So likewise we read of the Prophet Daniel, who being in the lion's den, was like to starve for any meat that was brought, yet God had respect unto him in his necessity. For a certain Prophet in jewry called Abacuc, having made pottage, was going to the field, to bring it to the reapers; but the Angel of the Lord said unto Abacuc, Go carry the meat that thou hast into Babylon, unto Daniel, which is in the lion's den. And Abacuc said, Lord I never saw Babylon, neither do I know where the den is. Then the Angel took him by the crown of the head, and bore him by the hair of the h●●d, and through a mighty wind set him in Babylon, upon the den. And Abacuc cried, saying; O Daniel, Daniel, take the dinner, that God hath sent thee. Then said Daniel, O God thou hast thought upon me, and thou never failest them that seek thee, and love thee. So Daniel arose and did eat, and the Angel of the Lord set Abacuc in his own place again immediately. The Prophet jeremiah, being in the dungeon and ready to die for hunger, God thought on him, and made a stranger to labour for him, and to speak in his behalf. For one of the king's Enuches and chief officers, Ebedmelech, the black Moor, which was in the king's house, heard that they had put jeremiah in the dungeon. And he went unto the king and said, My Lord the king, these men have done evil in all that they have done to jeremiah the Prophet, whom they have cast into the dungeon, and he dieth for hunger in the place where he is; for there is no more bread in the city. Then the king had compassion, and committed the matter unto the Eunuch, to take order for jeremiahs' relief. The widow of Zarephath, in great famine, having but a handful of meal in a barrel, and a little oil in a cruse, when she and her son had spent that, she looked for nothing else but present death. But the Lord did comfort her by the mouth of his Prophet Eliah, saying. The meal in the barrel shall not be wasted, neither shall the oil in the cruse be diminished, until the time that the Lord send rain upon the earth, and there be plenty. And according to the words of the Prophet, it fell out so unto her. When the Prophet Eliah had thought to have given up his life, being in distress, the Angel of the Lord had brought him a cake, and a pot of water, and set the same at his head: and touched him, and awaked him out of his sleep, and said unto him, Up and eat. So he arose, and did eat and drink, and walked in the strength of that meat, forty days and forty nights. And if it be lawful to bring in foreign histories, into such w●●ghtie matters, I will show you a thing as strange as the former: which is recorded in the history of the wars of the low Countries, Page 79. The words of the Author are these. Now when I call to mind the wonderful works of God, I cannot pass over, but tell you, how that after the murder and massacre of Narden, and the whole town on a flaming fire, a young Lad was saved, by running out of the gates of the town into a little guard full of roots. The father of this boy was murdered, and his mother being ravished, was hanged up by the arms, of the tyrants Spaniards, and when the fire came and took hold of her house, she being tied by the arms, could not get away, so that she was burnt in her own house. The young Lad, having not eaten any thing for the space of three whole days together, wept bitterly, both for the death of his parents, as also by reason that he was hungerbit. But God who never forsaketh his, sent him relief. For the very same night, there came unto him a well-favoured young man, in white apparel, who gave him whereon to feed, and said. Weep no more my fatherless child, for I will never leave thee. Eat and be of good cheer, for they that have murdered thy father and mother, shall have a double plague light upon them. Thy tears shall be turned into joy and gladness, and their laughing into tears and mourning; and forthwith the young man vanished out of sight. When my father and mother forsake me, saith the Prophet, the Lord taketh me up. And there ye see, that they that have neither father nor mother, want not, no not when they are in great distress. Wonderful are Gods works, and infinite are his mercies, and his ways past finding out. Oh what is man, frail man, wretched and miserable man, that God should thus regard him, may we well say with the Prophet. And shall that God that prepared for man ere ever he was, now forsake man when he is, if he be not most unkindly, and too unkindly forsaken of man? It cannot be, it can n●●●r be. And therefore in all distresses, let us cast our eyes upon him, and think of such examples of his love and rare providence, as these are, which I have recited unto you, and be sure, that he knowing what we have need of, will never forsake us. All this it pleaseth God to work in our behalf, 
God worketh for his own glory.  to the intent that he should be praised and honoured of us. O Lord our God, saith the Prophet, how excellent is thy name in all the world. And again, Psal. 146. 7. 9 Blessed is the Lord which giveth bread to the hungry, that relieveth the strangers, the fatherless and the widow. When jacob met his brother Esau, in token of good will, he gave him a rich present, and therewithal acknowledged God's bountifulness toward him, in these words. God hath had mercy on me, and therefore I have all things. When Daniel was relieved by god's providence, he gave thanks, and said. O God thou hast thought upon me, and thou never failest them that seek thee, and love thee. When our Saviour Christ fed the people, even a great multitude, with 5. loves & 2. fishes, he looked up to heaven and gave thanks. We are earnest to crave good things of God, but slow to give thanks. To give thanks for that which is received, is a way to help us to more, in time to come; to be thankful for the old, brings with it a new benefit, and a new good turn. But because by nature we are very backward in this duty, therefore God putteth his people in mind thereof by his prophet Moses. When thou hast eaten and filled thyself, saith he, thou shalt bless the Lord thy God for the good land which he hath given thee. Beware that thou forget not the Lord thy God, lest when thou hast eaten and filled thyself, and hast built goodly houses and dwelled therein, and thy beasts and thy sheep are increased, and thy silver and gold is multiplied, and all that thou hast is increased, than thy heart be lifted up, and thou forget the Lord thy God, who fed thee in the wilderness with Manna from heaven, & who brought forth water for thee, out of the rock of flint. And again; Bewa●●, as though he could not speak it too often, to such as were dull of hearing, as Christ had his disciples, Watch, twice or thrice, and yet found them sleeping. Beware lest thou say in thine heart, My power and the strength of mine own hand, hath procured me this abundance. But remember the Lord thy God: for it is he, and he only, which giveth thee power, to get substance, and only in his blessing, is all abundance. Let not this be our first care, if our store be increased, to pull down our barns and make them larger, but rather let us lift up our eyes to heaven, in consideration that God hath so blessed us, and let us pray, that god will vouchsafe to give us the use of his blessings, to his glory and our comfort. For to every one, to whom god hath given riches, and giveth him power to eat thereof, and to take his part, and to enjoy his labour, this is the gift of god. Otherwise a man may see much good, and peradventure rejoice and boast of it, but he shall never come to enjoy it. And then what profit and comfort is it to him, that he hath thus laboured for the wind. The distrustful prince, did behold great plenty, but came no nearer. The rich man that boasted of his goods, lived not long after. And this we must think with ourselves, as God hath enriched us, so also will he be remembered of us.  
The order of God's providence being thus set down, concerning the maintenance, preservation, and food of all creatures, we may also behold how God doth governs all things. Which although it be not plainly set down in the text which I have read unto you, yet may it be inferred upon the cause of this plenty, set down in the words of the same Chapter. As if it might be demanded, what was the cause, that after such scarcity and famine, all things were so plentiful, and so good cheap? which could not come to pass, but only by the finger of god, and by his secret ordinance. The reason thereof, and the words of the Chapter, are these. For the Lord had caused the Camp of the Aramites, to hear a noise of charets; and a noise of a great army: so that they said one to another; Behold the King of Israel, hath hired against us, the Kings of the Hittites, & the kings of the Egyptians to come upon us. Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their lives. This sudden change, might 
A new line.  seem to come from fortune or some blind chance, yet is it manifestly set down, that it was Gods working, and that he only brought this matter to pass. Who is the author, not only of plenty and scarcity, but of sickness and of health, of wealth and poverty, of war and peace, of drought and rain, of tempests and fair weather, of barrenness and fertility. Yea he guideth and governeth the hearts of men, and their affections; yea even their tongues, and all their actions. And that which is more strange, he hath an eye to the smallest matters, the hairs of our head, the lighting of the sparrows upon the ground; and that which seemeth to be but a matter of chance, the ordering of lots in matters of weight, he disposeth them too. Nothing cometh to pass by fortune and chance, nothing by destiny or necessity, but all by God's providence and handy work.  
And having now to entreat of god's government over his creatures, and the affairs of the world, it is as if I should walk in a wide field, or sail in the large sea. What other men have thought of god's government, it is base and light, but what we are to think thereof, let us daily weigh with deep consideration. Men of void minds, have thought God only to sit idle in the heavens, and to behold those things which are done; othersome, that he moves the world, and all the parts thereof, but not that he doth direct the peculiar action of every creature. They will confess his great power, but they deny his infinite & incomprehensible and most wise government in the world, or in the affairs of men, or men themselves. Some were content to yield a little, and they were persuaded, that he ruled all things in heaven, but as for all things under the heaven, they thought were ruled and ordered by fortune & chance. Doubtless God doth rule all matters, and ordereth the means that tend thereunto; neither are they as a ship on the sea without a governor, or as an arrow in the air, which is blown aside of every light wind. But to prove unto you, that God by his providence is the only guider & governor of all things, it seemeth very expedient, first to remove all doubts out of your mind concerning fortune and destiny, which are too rise in most men's mints and tongues. Which are two great stumbling blocks, being taken out of the way, we shall the more clearly perceive and certainly know, the virtue and force of gods heavenly 
The opinion of fortune removed.  providence. This opinion of fortune, hath brought almost all the world to fortunate minds, and unsteadfast hearts, when they think that all things run upon hap & chance, which are otherwise ordered. If a man in his journey light upon thieves, and be robbed and spoiled, whereunto will he impute his loss and his hurt? Are not these his words? It was but my ill hap. So if sailing upon the sea, through some sudden tempest, he make shipwreck, or traveling by the way meet with wild beasts, if he be killed by the fall of some house or some tree, who is it that thinketh of any other cause then of fortune, as if the blind were led by the blind, and so both fall into the ditch. For fortune is feigned to be blind, because foolish men see not the cause of those things that are done; and how can a blind man judge of colours? If one digging in the earth, find any treasure that hath been hid, or find a bag of money, as he is going by the way, or after great storms and tempests, hardly escape death, and come safe into the haven, than who but lady Fortune; and fortune is honoured as a Queen, yea rather as a goddess. Of like, such a goddess, as the Apostle Saint Paul speaks of, Unto the unknown God. So is the true God rob of his honour, who only is the author of weal and woe. Was it a chance or God's appointment, that bears came into the city, and devoured the children, that mocked the Prophet. Putcase, that two neighbours go to the wood together, Deut. 19 5. one heweth wood, and as his hand striketh with the axe, to cut down the tree, if the head of the axe slip from the helm, and hit his neighbour that he dieth, was it a chance trow you? The scripture and word of God, decideth this matter, and saith; that God hath offered him into his hand. Exod. 21. 13. God hath divers punishments for sin, and his judgements are most just, though they be most secret, and hid from the eyes of men. The field is pitched, two great armies meet together, the fight endureth long; now one army is ready to have the upper hand, and after a while the other, at length say we, by good hap that army overcame. If it be true that this matter fell out by hap, how can the word of God be true, (which without all controversitie is the only truth) which avoucheth the contrary in these words. Prou. 21. 31. The horse is prepared unto the battle, but the victory is of the Lord. He that prepareth himself unto a long journey, looketh no further than to that which is before his eyes, and wisheth that he may have a lucky journey, and then all is well, at least wise if it end well. But Abraham's servant going on his masters business, to seek a wife for his masters son, prayeth to God for a prosperous journey, and lifteth up his eyes to heaven. Whereas these fortuune-folks run headlong on, and look to meet good fortune by the way, much like to him, that ran after his shadow to catch it, when it ran away from him, as fast as he followed it. Where shall a man think & see fortune & chance more, then in drawing of lots, but as we shall read, Pro. 16. 33. This fortune matter, is ruled by God. The lot is cast into the lap, but the whole disposition thereof is of the Lord. Look into all weighty matters which were committed unto lots, and you shall plainly see and perceive gods work lively set down. Especially in the history of jonas the Prophet, and of Achan that sold the Babylonish garment. Josh. 7. and of the choosing of Mathias unto the Apostleship, in which business, after they had made their prayers unto God, that he would show them out the man, whom he had chosen, they committed the matter to lots, and the lot fell on Mathias. So you see what a follery, the devised speech of fortune is, and that those matters which we think to be done by chance, are brought to pass by god's appointment. Yet some more wise than the rest, letting pass 
Destiny.  all speeches of fortune and chance, have surely thought, and steadfastly affirmed, that the affairs of men, and men themselves are ruled by destiny. And here-hence come those speeches; He was borne to this or to that, he was marked to be of this or that condition, his destiny was to die by such or such a death. One dares not go such a way for thieves, an other, if he see a sword drawn, thinketh he shall be thrust through with it: an other feareth to dwell in rotten houses, lest by this means they should come by their destiny; and a thousand such like fears, do possess their 
Multi fata vitantes in fata incider●nt.  hearts, being ready to tremble at every shaking of a leaf. That which the wicked feareth, doth often fall unto them, but the righteous, is bold as a Lion, and putteth his trust in God, and is not amazed with such vain fears, and is fully persuaded, that so long as he keepeth himself in the fear of God and doing well, no evil shall come unto him. Contrariwise, they that think all is dispatched by destiny, fear every hour lest they be dispatched themselves, and in steed of a quiet heart and mind, there is nothing but faintness and fear of trembling. What cark and care to defend themselves and to prevent mischiefs, and yet all in vain, if God's providence be otherwise, whereunto we must have special regard in all our actions and endeavours, and so to rest ourselves contented with God's will, whatsoever falls out. If any be given to lewdness or any naughty disposition, if any hurt come, or any grievous trouble, or hazard of life, surely will they say, he was borne under an ill Planet, and under an unlucky sign. Which indeed is not so, but rather Gods punishment laid upon him, who oftentimes giveth over some to an evil mind, and lets them run on, that their punishment might be the greater, and bringeth many to their death, by his secret and most just judgements. But suppose that the Planets and the Stars, the heavenly influences and celestial bodies, do work any inclinations in the minds of men, or foreshow some grievous events: yet these lewd inclinations and fearful events, cannot come nigh them, nor touch them, nor hurt them that frame their lives according to the rule of God's word. No better witnesses in this matter, than they that have been more privy hereunto, than the common sort. To the proof whereof, I will show two examples, or evidences and instances. Socrates a learned Philosopher, being judged by one that was skilful, to be dull, sensual, and incline● to sundry foul vices. They that were present, knowing the wisdom and virtue of Socrates, laughed him to scorn for his great judgement, and other of his friends were very much aggrieved and displeased with him, to hear him say so. Nay saith Socrates, let his judgement nothing move you. For certainly such a one had I been, had not the instruction of Philosophy, amended the corrupt inclination of my nature. Well then, if the instruction of Philosophy, may so much prevail, as to alter our minds and inclinations, much more shall the word of God, and the force of his holy spirit be effectual in us, to the full performance of so good a purpose. The other proof, to disprove all matters of destiny, taken out of one of the destiny writers is this. Take no notable thing or any great matter in hand, neither begin any long journey in the hour of Mars, if you can by any means know when it is. Then followeth that, which dasheth all by his own confession. But saith he, who so ever put their whole trust in God, and do guide their lives by the rule of his holy word, (be they never so simple and unlearned) God will so direct them, that they shall avoid all such dangers and perilous times. And contrariwise, the wicked being learned, (yea though they know the times) shall not have power to avoid them. As I have seen saith he in many, which afterward they did well consider, though too late. It is not therefore blind chance, nor heavy destiny, but God's providence, which in great wisdom ordereth all things, and bringeth all things to pass, and hath the times and seasons, and all plagues and punishments in his hand, to send them forth, or to keep them back. All which he disposeth to the benefit and good of his chosen children, as also to the destruction of the wicked and ungodly, and to the greater manifestation of his own glory, partly by his mercy. Haman the Agagite as we shall read in the history of Ester, hated Mordecay the jew unto death, the reason was only this, because Mordecay bowed not his knee unto him. One man's death could not satisfy his ●nger, he thinketh in his mind to destroy a number, even th' whole nation of the jews. To bring his matters to pale, what is his policy? First he doth falsely and that gréeuou●▪ accuse the jews to the king, to procure his hatred and heavy displeasure against them, and furthermore to make his purpose sure, he offereth to bring into the king's treasury ten thousand talents of silver, if so be the king would give forth commandment, that all the people of the jews might be destroyed. The King yéedeth, Haman maketh haste, and being in jocund joy, forthwith Haman causeth a gallows to be made for Mordecay, and all his mind runneth upon shedding blood. The king is requested in the jews behalf, Mordecay, his good deed that that he did for the king, in opening treason that was practised against him, is called to remembrance, and the cause of this pretended murder made manifest, that it was only the malice that Haman had conceived against Mordecay for no matter of weight. God turneth the heart of the king, and maketh him to call back his wicked decree. Mordecay is honoured, as the only man whom the king would honour, and Haman himself was hanged on the same tree, which he had prepared for Mordecay. Was this Hamans' destiny, or was it God's providence, to bring it so to pass? for the benefit of his people, and for the overthrow of this proud and wicked Haman. King Darius, because the spirit was excellent in Daniel, preferred him above all other rulers and governors in his kingdom, and further thought in his mind, to set him over the whole realm. And because the king had so preferred Daniel, his enemies being moved with envy, they sought occasion against Daniel, and prevailed so far against him, that he was cast among the lions to be devoured of them; God shutteth the mouths of the lions, the hungry lions, that Daniel may be preserved. The accusers of Daniel, and they which sought his blood, by the king's commandment, they, their wives, and their children, are cast into the den of lions, and the lions had the mastery of them, and broke all their bones a pieces, ere ever they came at the ground of the den. The righteous escapeth out of trouble, and the wicked shall come in his steed saith Solomon in his proverbs. Look into the self same history of Daniel, and there shall ye read of Susanna, the wife of joachim, a beautiful, and that which is rare, a chaste and godly woman also. Through her beauty, two wicked judges were inflamed, and having gotten time and occasion, to come privily into her presence, needs she must yield unto them, or else no way but death. She refuseth, and committeth her cause to God, and crieth out. The wicked judges they bear witness against her, that she would have been nought with a young man. And when she was led to death, God raised up the spirit of a young child, to try out the matter, and the judges being found guilty, were stoned to death, and Susanna delivered. Was this their destiny, or or was it the manifestation of the justice of God in his judgement? God knoweth by his wonderful providence, how to bring the mischievous intents of the wicked to nought, turning all to the setting forth of his glory, by showing his justice on the one sort, and declaring his mercy unto the other, to the comfort of the godly, and to the terror of the wicked. For as god hath a provident and fatherly care over the godly, not only prospering their estate of life by his manifold blessings, and helping them in all their necessities; but furthermore assuaging their griefs, and easing & comforting them in all their miseries & distresses: so also hath he a stroke in the practices of the wicked, that they shallbe able to do no more, then that which he hath determined, & shall give them leave to do. As our Saviour Christ answered Pilate, when he said unto him, Answerest thou nothing? knowest thou not, that I have power to lose thee, and power to condemn thee? jesus answered & said unto him, Thou couldst have no power, unless it were given thee from above. Which also is confirmed by the sayings of the Apostles, Act. 4. 28. concerning the death of Christ. Doubtless say they, against thy holy son jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the gentiles and people of Israel, gathered themselves together, to do; whatsoever thy hand and thy counsel had determined before to be done. divers ways hath god to restrain the malice of the wicked, and to break their mighty purposes. Sometimes he casteth a dump into their minds, and taketh away their understanding; sometimes although their senses be fresh, and and their minds currant, and marnellous ready, as a lion to the pray, yet before they come to the deed, God casteth a fear into their hearts, or stoppeth them some way or other, that they cannot do as they would. Sometimes god giveth them leave a degree further, as to begin and to put their mischief in practice, but before their matters come to an end, he crosseth all, and they stand amazed, to think what was done. Absalon he layeth his plot, to put his father out of his kingdom, and useth flattering means, and stealeth away the hearts of the people, his mind was currant, and his senses fresh, he taketh counsel of the matter, and it goeth forward. The trumpet is blown, and the people rebelliously are up in arms against their lawful king, the matter beginneth now to be set on foot, Achitophel he gives mischievous counsel, but god turneth it into foolishness; The armies meet, but upon a sudden, Absalon and his army are discomfited and dismayed, and before he can come to the victory, and to enjoy his father's kingdom and his crown, he hangeth upon an oak, being caught by the long locks and hair of his head, and thus taken up between the heaven and the earth, he hangeth, till joab one of the chief captains of his father's army came, and thrust three darts through him, and dispatched him of his life. King Pharaoh he cannot away with the people of god that dwell in his land, he is afraid they will be more mighty than his people. He taketh upon him to be wise, and to stop the increase of the people, and giveth commandment to slay the men children, the midwives fearing god, they keep them alive. Yea he that afterward was most against him, was preserved alive by his own daughter, and daintily kept, as one of the king's stock, so long as he would himself.  
When this device failed, he layeth upon them sore oppression and grievous burdens, and tasks them to the death, belike to make them fly his land. God taketh such order in their behalf, that they should departed out of his kingdom. I know not how, but the king will not give them leave, and when they were going out, he pursued after them to destroy them, and in the pusuit lost his own life, and many more of his people. The histories of France can tell, that although their persecuting king, be in his complete harness, and in his royalty shall show his valour among his friends and subjects, yet while he is justing, a splinter of Momorance his spear, shall enter, as the arrow did between the joints of king Ahabs' Brigandine, that he died, and shall strike him through the holes of his eyes, into the brains, that he dieth, even a little before that he joyeth, to see and behold the death of a few poor Christians. Mark and wonder, at the estate of our Sovereign, and gracious Queen Elizabeth, whom pray we, that God may long continue among us, to his glory, and our comfort. What malice and mischief against her? One curseth, an other rejoiceth to perform treachery, the third, in a holy and devout mind, counteth it religion, to murder her, whom God hath anointed, and established to rule and govern us. Poisoning assayed, Sorcery and witchcraft put in practice. She taketh them to be her friends, which are come to dispatch her of her life. Either in her countenance, they see God's presence, or in their hearts is a fainting fear, that the dag charged, cannot shoot off, or the poinado ready, can do no hurt. No counsel and no practice, against God's care, and providence, and mercy. What hindered king Saul from killing David, who afterward was king in his place? Or who hindered the desperate jews from killing the Apostle S. Paul? Or how came it to pass, that Esau after he had purposed the death of his brother jacob, yet in steed of cruelty, showed him mercy? There was no other cause, but Gods working and his providence, who defendeth his with a stretched out arm, and turneth his wrath against the rest. Where also we may learn in the examples before remembered, that none meet sooner with harm, than they that most meant it, they dig a pit for others, and fall into it themselves, they think it shall not so fall out, but they know not what Gods power is, and how he bringeth his matters to pass. Which he so doth, that we may have just cause to say, Doubtless there is a God that judgeth the earth, and ruleth all things by his providence. And the more that we may wonder hereat, and glorify God, certain it is, that God's providence doth then shine most brightly, when our matters are most troublesome; yet how troublesome soever they be, God directeth all to a good end, to the good of the one, and the punishment of the other; to his justice and to his mercy. The thunder seems to shake the heavens, the lightning to burn up all; rain and hail, and tempests, make men aghast, and yet in a moment God taketh away all, and maketh the weather fair. The blustering winds are up, the sea rageth & riseth up in mountains, and threateneth to overflow the earth, and suddenly there is no such matter, but a still and quiet calm. The Aramites, they come in multitudes, and ready to swallow up the Israelites, nothing before them, but fear and hunger, and famine, and death, and suddenly again, safety, and plenty, and peace. As if one in a dream had seen dreadful things, as to be slain by his enemies, or devoured of wild beasts, or drowned in the sea, but when he was awake, it was nothing so. In all extremities: God helpeth his by his gracious and mighty providence; yet so, that he will have us also to put 
Nomb. 14. 44.  too our helping hand, and not to stand still idly, and look that God should do all for us; neither are we again to put ourselves rashly into danger, and so to tempt God. If God do offer us means of deliverance, let us not neglect them, or be slow to use them, if he foreshoweth dangers, let us not rush into them, as king joas did, who although he were a godly king, yet through his rash enterprise lost his life; who being foretold what would fall out, yet foolishly would adventure. God hath granted unto men, the reason to beware, and also to consult of doubtful and dangerous matters, which God useth diversly to the performance of his providence. Let wisdom and care, and diligence be used, and commit thy wisdom and counsels to Gods will, and then God will further our causes; Be flothfull and negligent, and see what will follow, even dangers and mischiefs before thou art aware.  
Yet let us wade further into the affairs of men, and search these two weighty points, concerning prosperity and adversity. What greater prosperity can there be in the world, then is the prosperity of a king? yet nothing is more ruled by god's providence then this matter: as though God had especial care of them, that should represent his own person. Wherein he hath always regard to them, who walk uprightly to keep his statutes, and commandments. As it was said unto joshua, Meditate in the law of the Lord, that thou mayest observe and do according to all that is written therein. For then shalt thou make thy way prosperous, and then shalt thou have good success, and I will be with thee, saith the Lord, whither so ever thou goest. Which is confirmed by the example of king David, who gave his son Solomon this charge. Take heed to the charge of the Lord thy God, to walk in his ways, and keep his statutes, and his commandments, and his judgements, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou dost, and in every thing whereto thou turnest thee. That the Lord may confirm his word, which he spoke unto me saying; If thy sons take heed to their way, that they walk before me in truth, with all their hearts, and with all their souls, thou shalt not said he, want one of the posterity, to sit upon the throne of Israel. Now mark how the providence of God doth work upon this foundation, and upon this ground. King Saul when he thought upon no such matter, was made king by God's appointment, for God commanded the prophet to anoint him king, who so continued, until he disobeyed God's commandment. And then he that anointed him, was the messenger to tell him, that God had dispossessed him of his kingdom. Because (saith he) thou hast cast away the word of the Lord, the Lord hath cast away thee, that thou shalt not be king over Israel any more. The Lord this day hath rend the kingdom of Israel from thee, and hath given it to thy neighbour, that is better than thou. The like we read of king Solomon, the son of David, who had so large a promise, with this excription, if he kept the covenant of God. Solomon broke it, and in steed of worshipping the true God, he followed after other Gods, even strange Gods, and such as his godly father knew not. Wherefore the Lord said unto Solomon; Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes which I commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. As we read, 1. K. 11. 26. jeroboam salomon's servant, and the ●uerscer of his works, lifted up his hand against the king; and this was the cause. The Prophet Ahijah met with jeroboam, and the prophet caught his garment and rend it in twelve pieces, and bid him take ten pieces unto himself, signifying that the most part of the kingdom should be his; because his master king Solomon, did most worship God aright, but fell away from him by idolatry. And that the providence of God may be more manifest; we read, that after jeroboam rebelled against salomon's son which sat in his throne, I say this young and unwise king, he gathethereth a greater power to go against him. But the word of God came unto Shemaiah the man of God, saying; Thus saith the Lord: Ye shall not go up, nor fight against your brethren, the children of Israel. Return every man to his house. For this thing is done by me. They obeyed therefore the word of the Lord, & returned and departed. And so was jerochoam king salomon's servant, established in the crown, and the true heir put by, because God gave it him. Solomon the father would have slain him, Rehoboam the son would have executed him as a traitor, and yet behold, it was not in their power: which only work of God's providence, in disposing of kingdoms, Adonijah salomon's brother considering, it made him relent from his purpose of seeking the crown by mighty means, as otherwise he would have done, if it had not been for that. For this is his confession, putting forth a request unto salomon's mother. 1. K. 2. 15. Thou knowest (saith he) that the kingdom was mine, and that all Israel set their faces on me, in token of their favour and consent that I should reign, because I was the elder brother; howbeit the kingdom is turned away and is my brothers; for it came unto him by the Lord. God (saith king Nabuchodonozor that heathen king) according to his will worketh in the inhabitants of the earth, and none can stay his hand, nor say unto him; what dost thou? Whom he will he setteth up, and whom he will he throweth down. And according to that which I have said, Daniel told that wicked king Belshasar, the son of proud Nabuchodonozor, (when he sent for him to read the writing that was against him, and to give the interpretation) O king, hear saith the prophet. The most high gave unto Nabuchodonozor thy father a kingdom, and majesty, and honour, and glory, and so forth. Thou hast seen God's judgements against thy father, and yet thou hast not humbled thy heart, though thou knewest all these things: but hast lift thyself up against the Lord of heaven, and hast praised thy gods of silver and thy gods of gold, and hast not glorified God, in whose hand thy breath is, and all thy ways. Therefore hath God sent thee this writing, to show thee, that thy kingdom is at an end, & that he hath given it unto others. As the same prophet speaketh elsewhere. God changeth the times and seasons, he taketh away kings, and setteth up kings. Next to a kingdom, to be in great honour, credit and estimation, is like the prosperity of a king. Some are exalted unto honour, and some are left in disgrace. Study and device with thyself, how it should come to pass. And when thou hast done, thy reason cannot attain it. Look in the word of God, and thou shalt learn the cause. Which is this. Psalm. 75. 6. Promotion and preferment, cometh neither from the East nor from the West, nor yet from the South. The Prophet knowing that the mind of man would wonder hereat, beginneth the wonder himself. And why? (saith he.) And then resolveth the matter. God is the judge, he putteth down one, and setteth up another. As the Magistrate is appointed of God, for the punishment of the wicked, but for the praise of them that do well, so God by his providence doth order preferment, and to those that are good in his sight, he saith; Ye are Gods: but giveth them a warning there withal, that they should not be exalted in pride; Ye shall die like men. Not only honour is the gift of God, but contempt is his punishment, Psal. 107. 40. God poureth contempt upon Princes, (as saith the Prophet,) 
Mal. 2. 9  and for their wickedness and tyranny, causeth their subjects to contemn them. It is not so much, the lack of duty in the inferiors, but it is the hand of God to dispossess them of their honours. And as he debaseth the wicked, so he lifteth up them that fear him, and causeth the unworthy, (that is, them that are thought unworthy in the sight of the world,) to wear the crown. When Hannah the mother of the Prophet Samuel, gave thanks to God, in her song of praise, she hath these words; The Lord bringeth low and exalteth, he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory. As is manifestly seen in the examples of Saul, who was exalted to be a King, from low estate, and as he was seeking after his father's asses; David who was taken from the shéepefull to be a mighty Ruler; Lastly of joseph, who from the dunghill and filthy prison, was made to sit among Princes.  
The prosperity of wealth and riches, from whence cometh it, if not from the providence of God, which giveth thee power to get substance, and denieth the same to othersome for all their cark and care, labour they, and sweats they never so much, as hath been heretofore declared in the commodities of the fear of God. Where this cannot sufficiently be wondered at, that when the wicked have taken toil and labour, God taketh all away from them, and maketh the just and godly to be the right owner's. It is a small thing in the sight of God, suddenly to make a poor man rich, as it is most easy to him, to bring rags to roads, and shackles and fetters to the sceptre and to the crown. The benefits and blessings of God, and the work of his providence in matters of prosperity, is greatly to be seen among the godly, as also his punishments and plagues; and matters of grief and adversity are powered upon the ungodly, as it were out of god's hand. Search the causes of wars, which is one of gods mighty scourges, and doth as it were, contain in itself, all other miseries, sickness, famine, poverty, and such like; and see whether God hath not the only ordering. The Prophet Esay. 7. 17. speaking of wars, whereby the Israelites should be vexed, showeth by whose means, that vexation should come upon them. The Lord shall bring upon thee, and in that day the Lord shall hiss for the fly, that is at the uttermost part of the floods of Egypt, and for the be which is in the land of Ashur; meaning by the parable of the be, their enemies the Egyptians and the Assyrians, who although they were a far off, yet should come flying toward them, and sting them to death. The furious and cruel mind of man in war, thinking upon nothing but slaughter and havoc, sword and fire, robbery and ravishment. Yet as the mighty ship is turned about with a small rudder, and the fierce horse is guided by the bridle, so doth God overmaster their purposes, and disposeth all things according to his pleasure. Which thing doth lively appear in the aforesaid Prophecy, Chapter. 10. God's anger is stirred up against the jews, and he is disposed to execute his vengeance, and the wicked that shall perform it, are called by the name of hammers, axes, saws, and also may well be said to be whips and scourges: and here in this place, they are compared to a rod and to a staff. O Ashur, the rod of my wrath, and the staff in their hands is mine indignation. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the pray, and to tread them underféete, like the mire in the street. In that which followeth, mark their mischievous intents. But he thinketh not so, neither doth his heart esteem it so, but he imagineth to destroy and to cut off, not a few nations. God's work herein, is to chastise his people, for their amendment, and he hath respect unto his justice, the wicked Assyrians, they purpose to destroy them, to enrich themselves, and in them is nothing to be seen, but the work of malice and of the devil. But to let you understand, that God hath as it were a bridle in his hand, to restrain them, the Prophet useth these words. Shall the axe boast itself against him that heweth therewith? Or shall the saw exalt itself against him that moveth it? When they shake the rod, shall it magnify itself against them that take it up? When they lift up a staff, is it not wood? True it is, and most true, that no creature is able to do any thing, but as God appointeth him, and that they are all but his instruments, to do his work, though the intentions be diverse. When he will, he sendeth wars, and again, at his will they cease, as the Psalm saith, He breaketh the bow and knappeth the spear in pieces. Though Sanacharib come with multitudes, as the dust of the earth, against poor King Hezekiah, and his people, and thinking to devour them at once, yet shall God put a hook in his nostrils, and a bridle in his lips, and shall bring him back again the same way he came, his whole army shall be destroyed in a night, and he shalve amazed at gods wonderful work. Ammon and Moab, and the inhabitants of mount Seir, come up against judah and their king Ichoshaphat, 2. Chro. 20. Wherefore they fearing pestilence, famine and the sword, with other mischiefs, that war doth bring with it, and seeing themselves unable, make their prayers unto God, saying; O our God, there is no strength in us, to stand before this great multitude that cometh against us, neither do we know what to do, but our whole trust is in thee. Then God sent them comfort by a Prophet, saying; Fear not, for the battle is not yours, but Gods; Stand still, move not, and behold the salvation of the Lord. And now behold God's providence, and his work. When they of judah began to shout, and to praise God for his great mercy, than the Lord laid ambushments against the children of Ammon, Moab, and mount Seir, to flaie and to destroy them. And this is strange, when they had made an end of the inhabitants of Seir, every one helped to destroy an other, till there was not a man left, as though every one had sworn his own death. The like example is in the book of judges, cap. 7. For when Gedeon, whom the Lord had strengthened, came against the Midianites and the Amalekites, whose number was as it were without number, so many were they. Gedeon caused the trumpets to blow, and the people cried; The sword of the Lord and of Gedeon. And the Lord set every man's sword upon his neighbour, and upon all the host. Not only in matters of war, but in all other punishments God hath his work, according to that of the Prophet Amos; Shall there be evil in a city, & the Lord hath not done it? As if he had said; Can any adversity come, without god's appointment? Read the 28. cha. of Deu. & see whether it be not so. Which thing holy men heretofore well considering, did not impute their distresses & miseries to any other cause, but only to the providence of god. joseph had great wrong & mischief wrought against him, by his own brethren. Doth he blame his brethren, or revenge himself on them? No. But the useth them well, when he might have procured their trouble. He kissed them & wept upon them, & made himself known unto them, & did not discomfort or discourage them. Come near my brethren, saith he, I am joseph your brother, whom ye sold into Egypt; Be not sad, neither grieved with yourselves, that ye sold me. For God did send me before you, for your preservation. When ye thought evil against me, God disposed it to good. Fear not, I will nourish you, & your children, & he comforted them & spoke kindly unto them. When Shimei cursed king David, & they that were about him, would have slain Shimei for so doing; Suffer him to curse saith he, & let him alone: for he curseth, even because the Lord hath bidden him curse David. Who dare then say, wherefore hast thou done so? David remembered the words of the prophet; I will raise evil unto thee, out of thine own house. Behold my son which came out of mine own bowels, seeks my life, how much more a stranger? Suffer him; It may be that the Lord will look upon my affliction, & do me good for his cursing this day, & send me comfort in due time. job in a godly mind, when he was driven to great adversity & misery, repineth not, neither curseth as the fashion of the world is, when they meet with such heavy crosses, but he looketh up to heaven & saith; Naked came I out of my mother's womb, & naked shall I go hence. The Lord hath given, and the Lord hath taken it. Blessed be the name of the Lord. In all his affliction did not job sin, nor charge God foolishly, by rash and unadvised, by grudging, wicked, and reproachful speeches. If joseph and David, had set their eyes upon them, that did them wrong, they should have thought upon revenge. But because their trouble was by gods will, & from his sending, therefore they take it in good part, both reverently & patiently, not only because they cannot resist, but because god willeth nothing, but that which is just, and for the good & benefit of them whom he so afflicteth. As the prophet saith; It is good for me that I have been in trouble. Let pass therefore the injury of men, which might increase thy sorrow & grief of mind, and hasten thee to revenge; and consider gods will, who hath breught that to pass, which thy enemies have done against thee. Marvel not, but commit the matter to gods infinite wisdom, whose will, as it is often most manifest, so is it more often hid & unknown. Let us only harp upon this string, y● as by his benefits he doth move us to serve him, so by his crosses and punishments, he driveth us to repentance. When miseries come, we can see God's providence, God grant that when he sendeth prosperity, we may acknowledge his goodness and not be forgetful.  
So much for the government of God in the affairs of men. Now let us consider the same in men themselves. A sect of Philosophers called Pripatetickes, although peradventure they did acknowledge the providence of God in many things, yet rather than they would have man subject to the same, would deny that there were any providence at all, as if it grieved them that god's providence should stretch further than their own reason did lead them. And so long as they tried the matter by their own wits, as if they had fought with their own shadows, they were confirmed in their untruths, but if they had but opened the book of God, they should full well have perceived, how man himself is subject to God's providence. O Lord saith the Prophet jeremiah, Chap. 10. 23. I know that the way of man is not in himself, neither is it in man to direct his steps. That which men conceive in their minds, God doth privily and after an unscarchable sort direct, as standeth best to his liking. As we read in the proverbs of Solomon, Chapter 20. 24. The steps of a man are ruled by the Lord, how then can a man understand his own way? What part in man more secret unto him, than his heart? Or if there be any thing in his own power and will, is it not the heart? Yet God above which made and fashioned all hearts, and is the only searcher of the heart, and knoweth the meaning thereof, he is also the ruler of the heart. As fierce as a lion, so is the king's heart, and he thinketh with himself, who can either control him or command him. King Nabuchodonosor his proud heart, God did abase. And king Solomon hath uttered it, that the king's heart is in the hand of the Lord, as the rivers of waters, he turneth it whither soever it pleaseth him. When Queen Hestor came in the presence of her Lord and King Ahashnerosh, he was very terrible, and he lift up his face, that shone with majesty, and looked fiercely upon her, therefore the Queen fell down and was pale and faint. Nevertheless God turned the king's heart and mind, that he became gentle, & being careful, leapt out of his throne and took her in his arms, till she came to herself again, and comforted her with loving words. The same God that turned this king's heart to gentleness, hardened king Pharaohs heart, who was cruel unto his dying day. King Saul when he was newly made king, most of the people despised him, save a few only, whose hearts the Lord had touched to go after him. Psal. 105. 25. He turned the hearts of the enemies of his people to hate them, which God useth as a mean for their deliverance. Which thing the godly well knowing, that God hath men's hearts in his hand, pray unto the Lord, that he would give them favour in the sight of them, which had led them away captive. joshua. 11. 19 20. There was no city that made peace with the children of Israel, save those Himites that inhabited Gibeon, all other they took by battle. For it come of the Lord; to harden their hearts, that they should come against Israel in battle, to the intent that they should destroy them utterly, and show them no mercy. Which thing the harlot Rahab confessed unto the spies, praying mercy for her, and for her friends. I know saith he, that the Lord hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land faint because of you. For as a good courage is the Lords gift, as we see in the example of joshua, whom God willed to be strong and of a good courage; so for a punishment of them that fear not God, he promiseth to give them a trembling heart; and a sorrowful mind. Levit. 26. 36. If ye walk stubbornly against me, I will give you over into your enemy's hands, and I will send a faintness into your hearts, in the land of your enemies, and the sound of a leaf shaken shall chase you, and ye shall fly as flying from a sword, and shall fall, no man pursuing you. Again, when they walk obediently, see how the Lord turneth the hearts of others to do them good. The example of king Pharaoh is notable, I speak not of that king that did oppress the Israelites, but of that king, that did relieve them. For when the tidings of the meeting of joseph and his brethren came to Pharaohs ear, the text saith, it pleased Pharaoh well and his servants. Where we see the power of God toward his, as to give them favour in the hearts, ears and eyes, of any mortal man whatsoever, whose ministry it shall please him to use, to their relief, comfort, and countenance. He ruleth poor and rich, mean and mighty, to his children's comfort, when he will. The Prophet David, that God's favour may be towards him, prayeth, that God will create in him a new heart, and for a stony and rebellious, prayeth that he would give him a tender and a repenting heart. As God ruleth the heart, so he ordereth the affections, that come from the heart. Esau had a wrathful mind, and his purpose was to slay his brother; but when his brother and he met, behold how all was turned; embracing, and kissing, and tears, and tender love. Who wrought this loving affection in Esau, and changed his hatred into good will? Only the Lord, even the mighty and merciful Lord, he hath wiped murder and wrath out of his mouth and heart, out of his mind and purpose, and out of his might and power. When the Midianites and the Amalekites came against Gedeon, they were neighbours and friends, but before they departed, every one slew an other. For God had so determined. In consideration whereof, who would not tremble at God's judgements, to think how God worketh in the hearts of the wicked, bringing that to pass that he will, and yet for all that, plaguing and destroying the wicked according to their deserts. Affections, passions, and dispositions, are ruled by God. If he list he causeth friendship and love, if he please, he setteth dislike and hatred, and ever well in respect of him. It is the justice of God, that they who have joined in liking one of an others counsel and deed, further than God allowed, should as far jar as ever they were friends. Surely such end will ungodly friendship have. Daily we see it, that they that have been best accounted, become most hated. So able is God, to set such at variance amongst themselves, and to continue their jar to his good pleasure. Pilate and Herode, of a long time had been enemies, but about Christ his death they became friends. What was it else, but Gods doing? to hasten that, which he had determined to bring to pass, for the redemption of mankind. The ordering of men's affections, prevaileth so far to the good of the godly, that as it is in the proverbs, chapter 16. 7. When the ways of a man please the Lord, he will make his very enemies at peace with him. Further, it is to be considered, that god not only ruleth the heart, and the affections of the heart, but even the tongue also. proverbs 16. 1. The preparations of the heart are in man, but the answer of the tongue is of the Lord. The Prophet David speaking of the mischievous intents of the wicked, and how they are revealed, saith the Psalm 64. 8. 9 Their own tongue shall make them fall, insomuch, that who so seethe them, shall laugh them to scorn. And all men that see it shall say; This hath god done: for they shall perceive, that it is his work. Again, the tongues of the godly God directeth, as shall be best for their behoof. The nature of man is fearful how to answer, being called before mighty men. But to the comfort of them that fear God, it is written, Mat. 10. 17. Ye shallbe brought to the governors and kings for my sake, in witness to them & to the gentiles; But when they deliver you up, take no thought how or what ye shall speak: For it shall be given you in that hour, what ye shall say. For it is not ye that speak, but the spirit of your father, which speaketh in you. Concernining other parts of the body, As the Prophet prayeth that God would open his eyes to see the wonders of his law, so also he prayeth that he would turn away his eyes, that they should not behold vanity. The disciples that journeyed to Emaus, their eyes were holden that they could not know Christ. The eyes are shut, and sometimes also the ears are dull and closed up. Act. 28. 27. King Saul had a spear in his hand, to throw at David but his hand was restrained. The heart, the affections, the tongue, the eyes, ears, and hands, yea the whole body, God ruleth, as is manifest in the example of Saul the persecutor, who after became Paul a blessed Apostle. Yet before his conversion and happy change, he breathed out threatenings and slaughter, and made haste to procure trouble to the godly. But as he journeyed, it came to pass, that he fell from his horse, by a miracle from heaven, was stricken blind and cast into a great fear and trembling.  
I have been hitherto tedious, because the treatise is so comfortable, in the rest I purpose to be brief, to satisfy thy mind. The marvelous providence of God, and his most secret handy work, being now declared, concerning the affairs of men, as also men themselves; there remaineth behind, a matter as weighty as the rest, and that is this. That if all things be ruled by God's providence, and by an even and upright hand; First how falleth it out, that such mischievous and wicked deeds are committed in the world as we daily see. Secondly, why do the wicked and ungodly flourish, when as they that serve God most are put to the worst, and that they find their affairs to go cross and ourethwart. Which matters, although they be so weighty, I cannot now stand upon, but must refer the handling of them, until some other time, only at this time I mind God willing to touch them, and briefly to set down the resolution. God hath so created the world, that he is still governor thereof, in such sort, that nothing is done or can come to pass, but by his counsel and providence. And albeit the devil and the reprobate, labour by their wickedness and mischiefs, to bring all things to confusion, yea and the faithful by the faults that they commit, pervert good order and justice, yet God hath the chief superiority above all, and turneth the evil into good. And howsoever it be, he disposeth and governeth all, with a secret bridle, and after so wonderful a fashion, that we must reverence it, with all humility, because we are not able to comprehend it. Vain therefore are their speeches, and most ungodly, which seem to defend their wicked deeds by gods providence, and making the divine majesty (which is nothing but holiness itself) in a manner culpable with them. Whose speeches are after this sort. Some desperate ru●●ian hath slain a good citizen, he hath performed say they, god's counsel; an other hath stolen or committed adultery, he hath done that which God hath suffered; an ungodly and careless child lets his father die, and never seeks for remedy and help, he could not resist God, which had so ordained from the beginning. And thus they shrowded their heinous sins, under god's providence, and think they deserve no otherwise but well. They think they did perform gods will, but they followed their own wicked will. God's commandments are to the contrary, whereunto we ought to have respect. And if any thing be committed otherwise then may stand with the same, it cannot be without offence, much more will the sin abound, if it be expressly and purposely against gods will and commandment. God bringeth about his purpose and decree divers ways, according to his infinite wisdom; which herein showeth itself so much the more, that he can use the works of the wicked well, though the wicked be foully in fault. thieves and murderers, and such malefactors, are often instruments of gods justice, unawares to them; yet nevertheless there can be no lawful excuse for their notorious mischiefs. For if the law of God be not sufficient, their own conscience will reprove them, and cry vengeance against them. In God there is no evil, in men there is nothing but evil. The Sun by his heat, causeth a stinking smell to come forth of a carcase, when as there is no such thing in the Sun but in the carcase. So God useth the mischievous deeds of the wicked, as may stand most with his glory, though it tend to their great condemnation, unless the mercy of god be the greater. It lieth in God's power to restrain them, but oftentimes he giveth them up to themselves. As our Saviour Christ confessed, when he was taken of his malicious and cruel enemies. This is your very hour saith he, and the power of darkness. For then God gave liberty to Satan and his ministers, to execute their rage. In their minds was malice, mischief, and cruelty, but the glorious purpose of God, was to give his only son for the redemption of the world. God detesteth sin, but yet turneth the wickedness of sinners, as seemeth best to him, oftentimes to the confusion of themselves, to make his justice more famous. The wicked cannot choose but do ill, God is not the author of their wickedness; but at what time, or against whom their mischief shall break forth and take place, that is in God's hand, and in his most mighty power.  
As for the other matter in question, why the wicked flourish, and the godly are oppressed. Although it be so, let us not therefore deny God's providence. Many tyrants there are and wicked men in the world, and as job saith, the tabernacles of robbers do prosper, and they are in safety that provoke God; They reign and rage, and their power is great: yet who knoweth, what God mindeth to work by them? Amongst the rest, this seemeth to be one cause, that the minds of the godly might be proved. There are many excellent virtues which lie hid in them, which without this means cannot be known. Especially in the time of martyrdom and persecution, when they shallbe tried and put to death by tyrants, for the profession of god's truth. And although otherwise also they suffer many mischiefs & wrongs, by the hands of them that oppress them, yet they that have respect to gods working herein, receive much comfort by gods good spirit, and perceive oftentimes gods gracious and mighty hand in delivering and defending them, that he may be praised of them for his mercy, whereof they have so rare & comfortable experience. Otherwise god hath such great care over the godly, that even the angels of his wrath which are far more mighty than tyrants, and all the oppressors of the earth, even those wrathful angels shall not hurt them. As we read reve. cap. 7. 2. Those angels, to whom power was given to hurt the earth and the sea, they were charged, not to hurt the earth, neither the sea, until the servants of god were sealed in their foreheads. Those houses in Egypt whose door posts were sprinkled with blood, were safe from the destroying angel, when other houses not so marked, were strooken with death. The angels that came to destroy Sodom, confessed they could do nothing, till Lot was gone out of Sodom. The devil could not hurt job, without gods leave. If then neither angels nor devils, much less can tyrants and wicked men hurt us, when gods pleasure is to the contrary. But if his pleasure be so, that they shall prevail against us, let us fly unto god by true repentance for our sins, and wait patiently his good leisure, when it shall please him to send help and redress. For he useth then to send remedy and comfort, when men think none. God ruleth all things according to his good pleasure and will, his order of government is most beautiful and excellent, his judgements most right and unblamable, the means that he useth, and whereby he worketh, are diverse and wonderful, as is best known to his wisdom, and hid from man's understanding. Turning all to the good of his people, sometimes restraining the power of the wicked, and sometimes making them to fulfil and obey his will, against their own wills. So that the godly may say, I have been young, and now am old, and yet saw I neue● wonderful works, and that my soul knoweth right well.  
The last part of this text, which I have read unto you, doth show out the punishment of God, and their ill success which distrust God's providence. Which is made manifest in the judgement of God against the prince, that gave out such distrustful words, and said; Though the Lord would make windows in the heaven, could it come so to pass? But it was answered him, that he should see great plenty, but should not eat thereof. And so it came unto him, for the people trod upon him in the gate, and he died. For in this fearful example, let us censider of what estate, countenance and calling, this man was, that said; If God would open the windows of heaven, could it be so? By his estate and degree, he was a prince, and one of the king's chiefest nobles, and such a one, on whom the king leaned, who should have glorified God most. For the higher the degree is, the more doth God require at their hands. If a mean man had spoken it, there had not been so great cause of offence, neither should it have been so much regarded. But seeing a noble man, and that a prince did speak it, everis one thought so too, and all their hearts no doubt were daunted. According as we read, Eccle. 13. 24. When the rich man speaketh, every one holdeth his tongue, and look what he saith, they praise unto the clouds. But if the poor man speak, they say; What fellow is this? and though he speak wisely, yet can it have no place. When king Abimelech, had told his servants weighty matters, they were all affrayed. The word of a magistrate, superior, and high calling, pierce far, and that which they speak, is in every man's mouth. It prevaileth much among the lower sort, either to draw them to good, or to move them to the contrary. If their speeches and deeds be otherwise then well, us maketh great men great examples, as we read; And he smote down the chosen men that were in Israel According as we see in a realm, when the heads and chief doers of any rebellion be cut off and put to death, the rest, their courage is gone, and all things are quiet. If the sin and offence be notorious in persons of account, God sometimes maketh their punishment to be notorious also; that the matter may be remembered, and that there may be a fear in every man's heart, that they do not the like. How highly his, and all such speeches, do offend and displease God, we see by his example.  
far be it therefore, that any should distrust gods providence, either in feeding and nourishing us, as we say; there is no mouth but God sends meat, and as it is in the Psalm; He giveth food to all flesh, for his mercy endureth for ever. Or that we should distrust him and his power, in other matters whatsoever; for god is above all, and ruleth all. But yet the nature of man is too distrustful, and lightly none do put their trust in god, but they that know gods providence, and are fully persuaded thereof. And yet to see how backward men be, that even the very best have been found faulty herein, as Moses an excellent prophet, and one that saw gods wonders and his miracles; the disciples also that were continually in Christ his presence, and did so often see his mighty and strange working. When the people of Israel murmured for want of flesh, and were desirous to satisfy their lust, and not their hunger; God spoke unto Moses and told him, that the people should not eat flesh a day or two, or five, or ten, or twenty, but a whole month, until it came out at their nostrils. God heard them & granted their request; But how? in his anger, as the words do import which follow. Because ye have contemned the Lord which is among you, and have wept before him, saying; Why came we hither out of Egypt? Which plenty, when Moses had heard from god, yet he doubted greatly, and measured gods power by his simple reason, and therewithal gave forth distrustful speeches, saying. Six hundred thousand footmen are there of the people, among whom I am, and thou sayest I will give them flesh, that they may eat a month long. Shall the sheep and the béeves be slain for them to find them, either shall all the fish of the sea be gathered together for them, to suffice them? And the Lord said to Moses, Is the lords hand shortened? Thou shalt see now whether my word shall come to pass unto thee or no. Our Saviour Christ to try what was in man, having a great multitude present, and minding to relieve & to feed them, he saith to one of his disciples; Whence shall we buy bread, that these may eat? This he said to prove him, for he himself knew what he would do. Philip his disciple answered him. Two hundredth peniwoorth of bread are not sufficient for them, that every man may take a little; And Andrew an other of his disciples said; There is a Lad which hath five barley loaves and two fishes, But what are they among so many? And jesus said, Make the people sit down; and he gave thanks & brake. The men that sat down, were in number about five thousand, and they had all enough & left. And they filled twelve baskets with the broken meat that remained. Let no man distrust God's providence, God hath enough in store for us all. Let us descend from the best, and look into the minds of that common sort. As in this example which followeth, which I have used before, but to an other purposc. How far did the Israelites go astray? who had manifest proof of God's providence even from heaven, and diverse ways else, and that in strange and miraculous sort: They begin to grudge and to distrust as it were, against their own conscience. He brought water say they out of the stony rock, so that it gushed out like the rivers; yet for all this they sinned against him, and provoked the most highest in the wilderness, they tempted god in their hearts, & required meat for their lust, they spoke against god also, saying; Shall god prepare a table in the wilderness? He smote the stony rock indeed, but can he give bread also, or provide flesh for his people? When the Lord heard this, he was wroth. I will add one example more, concerning the providence of god, in the government of the affairs of men. The example is not so wonderful, as the hearts of men are fearful, and their minds distrustful. God had promised to give unto his people the land of Canaanites, to possess and to inherit, but before they had overcome it, god willed Moses, that one of every Tribe should go to espy and search the land. These spies they knew for a certainty, that by gods promise they should possess the land, and yet when they came back, there was nothing but distrustful speeches in their mouths. The land say they, floweth with milk and honey, and is plentiful of all god's goonesse; nevertheless the people be strong that dwell in the land, and the cities are walled and exceeding great, and moreover we saw the sons of Anake there. And we be not able to go up against the people, for they are stronger than we. It is a land that eateth up the inhabitants thereof; (for the giants that dwelled there were so cruel, that they spoiled & killed one another; and those also that came to them) all the people that we saw in it, are men of great stature; for there we saw giants the sons of Anake, which come of the giants, so that we seemed in our sight like grasshoppers, and so we were in their sight. They did not thus only bring up an evil report and distrust themselves, but also made all the people's hearts to saint, so that they cried and wept, and wished they were dead, and said; Wherefore now hath the Lord brought us into this land, to fall upon the sword? Our wives & our children shall be a prey. And they said one to an other; let us make a captain and return into Egypt. All these examples, are to prove, not only how we are given to distrust, but also that it is a great offence against GOD, and that they that have been faulty herein, have smarted for it. To teach us to hope, although we see no present help, and not in any sort to distrust God, in whom is all power, and who bringeth to pass what ever he will both in heaven and earth. God gave Moses leave to see the plentiful land of Canaan, that goodly mountain and Lebanon, but he suffered him not to enter into it, although he prayed God. I pray thee let me go over, and see the good, that is beyond jordan. But the Lord saith, he was angry with me for your sakes, & would not hear me. And the Lord said unto me, Let it suffice thee, and be content, speak no more unto me of this matter. Get thee up into the top of the mount P●sgah. And as soon as he had viewed that pleasant land, God caused him to die there. What was the cause? no other but this, the people murmured, and Moses disinherited. The people of Israel had bread enough, nay they had honey out of the stone, and oil out of the hard rock, yet they thought that God was not able to give them flesh. But they had trial thereof, to their cost. For God caused that they had flesh as thick as dust, and & feathered fowls like as the sand of the sea, and that in such plenty, that they were all weary of it. But now cometh sour sauce to their sweet meat. When the Lord heard their grudging and distrust, he was wrath. So the fire was kindled in jacob, and there came up heavy displeasure against Israel, because they believed not in God, and put not their trust in his help. While they were chewing the meat, the wrath of the Lord was kindled, and the people were consumed with an exceeding great plague, and the chosen men, and the chiefest of account in all Israel, were smitten down. And yet for all this they sinned still, and believed not Gods wondrous works. Therefore their days did he consume in vanity, and their years in trouble, and soon and hastily they perished, as though they had not been. Last of all, let us see the heavy judgements of God upon the difcomfortable spies, and upon the distrustful people. The spies that brought up that vile slander, died by a plague before the Lord, and the people whose hearts fell away from God through their ill report, God pronounced, that for their disobedience, they should wander in the wilderness forty years. Certainly saith the Lord, I will do so to all this wicked faint-hearted and unbelieving company. For in this wilderness they shallbe consumed all of them, from twenty year old and above that have murmured, and there they shall die and leave their carcases. Furthermore saith the Lord, Your children which you said should be a pray, them will I bring in, and they shall know the land; the land which you through your distrustful hearts have refused. Wherefore content your minds and set your hearts at rest, there is none of you all shall enter into the land or see it; save only joshua, the son of Nun, and Caleb the son of jephnueh, which spoke comfortable words, and who in their hearts and minds were fully assured of God's help, and doubted not but that God would perform his promise, and encouraged and cheered up the people's minds, saying. Let us go up at once and poslesse the land, for undoubtedly we shall overcome it. As if he had said; God is the same god that ever he was, and his power is not weakened. Fear not the people of the land, for they are but bread for us, and we shall easily overcome them. Their shield is departed from them, there is no strength in them, and the Lord is with us, fear them not. Although David was in sight but as a grasshopper, yet he overthrew Goliath that great giant, and cut off his head, because God had made the way. joshua and Caleb, because they had an other spirit contrary to the people, that is, because they had a faithful heart, only they and their seed were brought into the land and did inherit, and were partakers of gods blessings above the rest, because their hearts were not wavering, but upright and steadfast. An Angel of God was sent to tell Zacharias the Priest, that his wife Elizabeth should bear him a son, by whom he should have joy and gladness. But because he and wife were both stricken in years, he doubted, and said to the Angel; Whereby shall I know this? The Angel answered, I am Gabriel that stand in the prsence of God, and am sent to show thee these good tidings: And behold thou shalt be dumb and not able to speak, until the day that these things be done, because thou believest not my words, which shall be fulfilled in their season. Our Saviour Christ did oftentimes not show his power and help, because of the incredulity, distrust, and unbelief of the people. The sister of Lazarus beginning to distrust, john 11. 46. Christ stepped unto her, and stayed her unbelief, saying; Did not I say unto thee, that if thou didst believe thou shouldst see the glory of God? Was it only spoken for her sake, and not for ours also, who are as ready to offend God by distrust, as she was? Yes doubtless this is God's watchword unto us. Believe and do not distrust. Have I not said unto thee only, believe; and so shall we be partakers of our wants and desires. For who ever trusted in God and found not comfort? It is only our distrust and unbelief and nothing else, that keeps good things from us. And if we be fully persuaded of God's providence, as it is most meet and requisite for us, especially if we will have all things go well with us, all distrust must needs go away, as misty fogs and vapours vanish when the Sun ariseth. Which if we be not resolved to do, we shall altogether depend upon uncertainties, and waver with the wind, and commit ourselves and all our affairs as heathen people do, for want of the knowledge of God, to fortune and chance. And here by the opposition and contrariety of fortune, destiny, and God's providence, we may plainly see from whence comes all distrust and fear. If we think that we are ruled and our whole estate ordered by fortune and destiny, then shall we be afraid to go out of our houses, for fear of meeting a mad dog, or some other hurtful beast, or lest a tile should fall from the house and dash out our brains, or walking in our garden lest we tread upon some toad, or some adder or snake do wind about our legs; If we sail on the sea, rocks and sands, and winds, and tempests, and pirates; if thou stayest at home, thy house may be burnt, and thieves in the night may put thee in danger of thy life. Let us come a little nearer, how many sicknesses to bring thee to thy death; such a one every hour thinks on physic, and if he do take physic, he is afraid it will destroy him, and bring him to his grave; in a word, every minute of an hour a new mind. And so betwixt doubt, fear, and hope, betwixt good success & ill success, they live & linger out a faint and languishing life. And when they by their wariness and heed taking, to avoid all hurts and miseries, none sooner light upon them than they, and none more free from them, than they that least fear and commit themselves and their affairs to god. The godly and resolved mind, in respect of them that are fearfully and fortunately minded, his estate above the other in happiness doth excel; his days are more cheerful, and his life of longer continuance. There is no more lively an example of a fearful and fortunate mind, then in a conetous man, and such a one as thinks to bring about all things by his own wisdom and foresight: whose minds are so entangled with doubts, that their sleep, nay almost their life goes from them. For when they have entered into such cares, they cannot so soon be rid of them, but at and abroad, in company and alone, day and night, such matters run in their heads, as though they were borne to endure such miseries. They are afraid of hindrances and losses, of overthwart & cross dealing; such and so many be their enemies which lie in wait to pluck them. Some with friendly words desirous to borrow, whom they cannot well deny, and then they think they shall never see that again. They will prenent that matter, and lay out their money upon a piece of land, and although they play loath to departed, yet a doubt comes into their minds of fast or lose, and if they lose they are even half undone. What if their title should not be good, or their evidences unskilfully made, men's heads be so full of subtleties: So after they have bought it and paid for it, they have a wipe, and all is gone, and peradventure their mends in their hands. Then comes thought and care, which they have taken to the heart, and makes an end of their life, and they are gone. He purchaseth for his son, if he should be a waster or lewd liver, as good never lay down the money, or if by wrong and injury he should be defeated and put out of all, better well spared then so spent. One care overtake an other till night comes, and then they muster, as thick as flies in the air, or motes in the Sun. When they late them down in their beds, their hearts and minds stand up, and refuse to bear the body company. Either they think upon their goods at home, money, corn, and such like chaffer, or their cattle in the field, or their money that lieth in other men's hands. They devise where they may light upon a good bargain, and how they may compass it, they are afraid some will go betwixt them and home, and know not whom they may trust, the world is so full of craft. Such kind of people I may well term to be nightwalkers and down-liegers, who have given their names to fortune, and have either forgotten, or will not vouchsafe to look upon God's providence: Which would bring them great ease & contentment of mind, and rid them of these infinite cares, which otherwise they are subject unto and cannot avoid, if their lives lay on it. another sort there are somewhat more eased of care, but yet distrustful of god's providence; such are they, who if their friends were dead and gone, think they are utterly undone. Little remembering, or at leastwise not considering that of the Prophet; Though my father and mother forsake me, the Lord taketh me up; And though I had no friends, yet God's help is above all friends. Again, happy were I will some say, if such a man of honour and worship were my friend, or if I had the favour of such a rich and wealthy man, I might have some help of maintenance from him, and I should be sure whatsoever fell out that he would stand me in steed; he would see me take no wrong; he would speak for me, and spend his money in my behalf; he would not refuse me, if I or any friend of mine stood in need of him. men's minds be changeable, and friends be deceitful, and nothing so uncertain as to trust in man. I speak not against them that are careful to procure friends in all good sort, but fo● a man to put his whole stay and trust in friends, is not only an offence to God, but sometimes, yea and oftentimes it so falleth out, that it is but a vain help, and as a broken staff. How fled jobes' friends from him in his misery? In prosperity a friend cannot be unknown, for than they flock as doves to a house, but in adversity the number is very small, even as one swallow which cannot make a summer. Prou. 19 7. The friends of the poor will departed from him, though he be instant with words to have comfort from them, yet will they yield none. Who will vouchsafe to look upon him that is in need and in adversity? lightly a man's very friend will then forsake him.  
There is an other distrust, as faulty as the former, as when a man is careful more than needs, and so pensive that it wears him away. That care which is in a measure and agreeable to God's will, is to be commended, as when men travail painfully to get their living in that vocation wherein God hath placed them; but otherwise it is to be reproved. For by that care, we grow greatly into the distrust of God's gracious providence; which distrust our Saviour Christ doth much speak against. Which of you saith he, by taking care, can add one cubit unto his stature? Behold the souls of the heaven, they sow not, neither do they reap nor carry into the barns, yet your heavenly father feedeth them. It is written in the law of Moses, Thou shalt not mussel the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it not for our sakes: Doubtless it is written for our sakes. For God in making the law, had principal respect unto men. But if thou wouldst feign know how thou mayst avoid this distrust, our Saviour Christ doth also instruct thee, saying; Take no thought, that is, take no thought more than ordinary, in extraordinary & unmeasurable sort. If thou wouldst have God to serve thy turn, and show thee the means of thy maintenance and relief; his counsel is, first to seek the kingdom of God and his righteousness: that is, how to serve and please him. And then behold all these things shall be ministered and cast unto thee: so that thou shalt not have any such great cause to care, but that thou mayst well disburden thyself, and cast all thy extraordinary care upon God. And in so doing, Cast all your care upon God, saith the Apostle, and he will care for you. Who will comfort them that are comfortless, and provide for them that stand in need. That old and godly Tobit may be our example, who having had often trial hereof, spoke comfortably to his son, and with a steadfast mind in GOD, Fear not saith he, forasmuch as we are made poor, for thou hast many things, if thou fear God and fly from sin, and do the thing which is acceptable in his fight. So that in what want and distress so ever we be, let us not break forth into discontend speeches, but together with painful endeavour, let us make our most hearty and earnest requests unto God our Father, who in due time will perform that which we pray unto him for, if he see that it be profitable for us. Matters greatly unlooked for, and as it were unpossible, doth God work for them and in their behalf, who put their whole trust and confidence in him. For either he will raise them friends of strangers, or make yea sometimes their very enemies to take pity and compassion on them, and to do them some good, or take away the wicked, that the godly may enjoy their great wealth and possessions. And who can reckon up the means that God hath in store? For alas what a miserable case were it, if a man should be left to himself destitute and forlorn. Let us look back to our childhood and infancy, and we shall be assured of comfort. For before that God would have any of us to live and breath in this world, we see that he provided parents and friends, and nurses, and houses, and comforts, and whatsoever might 
Conclusion.  be needful for us. And therefore from our cradle to our grave, such helps cannot want, if we love and serve him. Mark God's care for other creatures; If he give food to the ass in dry and barren grounds; If in due season be satisfy the ravens, when they cry and call to him being pinched with hunger; If he suffer not the roaring lion to want, that is ready to starve; (for although they have enough to day, yet know they not what shall be their food to morrow, or where to have it before God send it) If he showed unto Hagar and to her child (being ready to perish for thirst in the wilderness) a well of water, when she thought no other but present death; If he cloth the lily with royal array, which is to day in the field, and to morrow is cast into the oven, that is to say, a thing in a manner of no account: How much more will he provide for mankind, who hath created all things for their use, profit, and comfort. The earth is the Lords, and all that therein is, and they that live in his fear shall not want, where ever they be. The Lord is my shepherd saith the Prophet, and therefore can I lack nothing. As jacob said; The Lord is merciful to me, and therefore I have all things; He shall feed me in a green pasture, and lead me forth by the waters of comfort. Yea thou shalt prepare a table for me, against them that trouble me. Psal. 23. Thou hast anointed my head with oil, and my cup shall be full. See what plenty followeth a steadfast trust in god's providence. The full persuasion whereof, is also a staff and a stay unto us, to avoid all injury and hurt. The Prophet David in the example of his own person, doth greatly comfort us. The Lord is my help, I will not fear what man can do unto me, the Lord is the strength of my life, of whom then shall I be afraid? When the wicked (even my enemies and my foes) came upon me to eat up my flesh, they stumbled and fell. Though an host of men were laid against me, yet shall not my heart be affrayed, and though there rose up war against me, yet will I put my trust in him. Although I walk in the shadow of death, and look every hour to lose my life, yet I am resolved in comfort & trust, committing my life and all my affairs into thy hand. Walk uprightly, and set God always before thy eyes, and there shall no evil happen unto thee, neither shall any plague come nigh thy dwelling. Psalm 91. Thou shalt not be afraid for any terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in the darkness, nor for the sickness that destroteth in the noon day. A thousand shall fall beside thee, and ten thousand at thy right hand, but it shall not come nigh thee, because thou hast made the Lord thy shield and thy buckler, thou shalt be as dear unto him as the apple of his eye, and he shall carry thee as the Eagle doth carry her young ones upon her wings, and be as careful for thee as the hen is over her chickens. Away then with fortune and destiny, which is the fear of heathen people, and leave them to be punished and plagued by such peevish gods, and let us which know the trus God, being taught by his word, and who have learned otherwise, refer all to God's providence. What if there be diverse heinous matters practised in the world? What if the mighty oppress the poor, and the wicked the godly? Yet we know that there is a God in heaven that seethe all and judgeth all, and in due time will call all men to their accounts, and although God do suffer them unpunished in this world, yet they shall surely pay for it in an other. In the mean time, let us reverently think of gods works, who ruleth all well, though we know not how, and it be altogether hid from us. And who is it that dare ask account at God's hands? whose power is never idle, but what ever fall out, he ordereth it as seemeth good unto him, and without his decree shall nothing come to pass. Great is our discomfort, and we are entangled in much misery for want of the knowledge of God's providence; the full trust whereof, when it hath taken deep root in our hearts, come good success or ill success, our hearts are well at rest. And this maketh us to be of a quiet, contented, and patiented mind in all adversity & trouble, as also to be thankful in prosperity, and in all the course of our lives there shall appear a calm, although the tempests be up. And so much the more is our comfort, because we are assured, that God is our loving father, far passing the love of any earthly father, and therefore will follow us with constant good will. And because he is also God Almighty, he holdeth all creatures in his power, so that without his pleasure, they are not able not only to do any thing, but not so much as to stir. For they that oppress and do wrong, are by the bridle of God's providence brought into order, to consider that they have no other power to move themselves or to do any thing, but as they are directed of God: Who appointeth evil men as rods, to what purpose so ever he thinketh good, neither have they any power of themselves to hurt; but contrariwise, we have sufficient help in God, against their and all other harms, whatsoever. Why should such speeches be uttered through a weak and faint mind, as to say; If God would open the windows of heaven, could it be so? Or else to say the like speech, This is impossible to be brought to pass. For with God shall nothing be impossible. The Lord's hand is not shortened, but stretched out to do us good; yea doubtless he will open the windows of heaven, to power down his blessings upon us, if we do not deserve the contrary.  
To conclude, (craving pardon that I have been so long) let me say unto you, as the Apostle S. Paul said to the Corinthians; O Corinthians, our mouth is open unto you, our heart is made large. Ye are not kept strait in us, but you are kept strait in your own bowels. God's hand is open, and his bountifulness is unsearchable, God is not strait to us, but we are strait unto ourselves. God is of power to help, and right ready he is, because his mercy endureth for ever. Let us not be so backward, as not to ask and pray for it, and to use all means that are lawful. For God worketh by means, and seldom by miracles. Let us not be impatient and distrustful, neither in any case give forth ungodly and blasphemous speeches, avoiding all means to procure God's anger, and committing ourselves wholly to his mercy and fatherly care in all our necessities. And God open our eyes, as he did open the eyes of Hagar, Abraham's maid, that so we may always depend and wait upon his enduring and bountiful providence. To God the father, God the son, and God the holy Ghost, etc.  
Deo gratia, solique gloria.   

Of Creating man after his Image.  Genesis 1. 26. Furthermore God said; Let us make man in our Image, acaccording to our likeness; and let them rule over the fish of the sea, and over the foul of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth and moveth on the earth. 
WHen GOD had made the light, the heaven, the Sun, the Moon, and the Stars, the earth and the sea; and had replenished the sea with fishes, the air with birds, the earth with beasts, and had provided food and maintenance fit and convenient for the use of man, them did he make and create man. Of whom, first I think good to entreat somewhat concerning the creation of the body, and so to pass to the creation of the soul; in respect whereof, and of those heavenly qualities wherewith his soul was then endued, he is said to be made in the image of God, and according to his likeness. The Lord God made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living souls. The first man is of the earth, saith the Apostle. And all men are of the ground, saith the wise man. Which God so wrought in great wisdom, knowing full well the softie mind of man, and how far he would exceed in pride. For as that proud King. Nabuchodonosor, by God's appointment was thrust out of his Throne, and turned among beasts, that thereby he might learn to humble himself▪: so it pleased God to create man of so base a matter as dust, that by the remembrance thereof, he might frame himself to lowliness. What more contemptible than the dust, which the wind bloweth too and fro, and which we tread upon? Go to the pismire and to the ant, saith the wise man to the sluggard, and as well he might have warned the proud mind and haughty heart of man to look upon the peacock, which being lifted up with the bravery of her painted feathers, thinks herself fairer than any beast, and none so beautiful as she, but when she turneth down her eyes and looketh on her black and dirty legs, than she lets fall her plume of feathers, with the conceit whereof she looked so aloft. Many look so high that they know not the ground they tread on, and foully would they take scorn, if it should be told them that they were but dust and earth.  
The Prophet jeremy to pull down the high stomachs of the people, to whom he was sent, doth not doubt to call them so, repeating it often in their ears that they might remember it. O earth, earth, hear the word of the Lord. Which thing that godly Abraham well remembering, freely and of his own accord confesseth, when he made his request unto God for Sodom. Behold saith he, now I have begun to speak unto my Lord, I am but dust and ashes. Few there be that think so, and more, few that will acknowledge it. He that is of base degree, vaunts himself of nobility, and they that come of noble blood, lift up themselves to the skies, as if the staff should boast itself that it were no wood. They never look down to the earth from whence they came, nor consider the grave whereunto they must go; Dust and ashes, earth and worms meat. To consider that we came of the dust, is not only profitable to bring us to humility, and to know ourselves, but also to put us in mind of our latter end, that we may be the better prepared unto God, and learn to deny ourselves, and forsake the world. Naked came I out of my mother's womb, and naked shall I return to my first mould, to the womb of all things, that is the earth. Dust was my first creation, and dust shall be my latter end and my dissolution. And yet it is worth the marking, to see how GOD doth set forth his glory herein, that that creature which he made of dust and earth, should have continued for ever and never died, if the same creature had continued in his obedience, and truly performed that which he most easily had commanded. Although man was created of the dust in his first beginning, yet God caused him to increase and multiply by natural seed, and by lawful matrimony. Wherein also God's work is daily wonderful and miraculous; For although the parents do their endeavour, yet it is God that frameth the child in the womb of the mother, by his mighty power, neither doth that matter always come to pass after a natural sort. For monsters oftentimes come from women, not by the means of the parents, but God hath so ordeaned it, that they should be tokens of his judgements. And that the child in the womb is the work of God, let us search it out in his word. The wise man uttereth it in this sort. In my mother's womb was I fashioned, to be flesh in ten months; Wisdom 7. 2. I was brought together into blood of the seed of man, and by the pleasure that cometh with sleep. The pleasure that cometh with sleep, than seed, the seed is turned into blood, and after cometh flesh. But wherehence are bones and sinews, the order, the shape, and the proportion of the body? The Prophet David, Psal. 139. 14. declareth it, and saith; I am woonderously made. And speaketh of God his work, thus; Thou hast covered me in my mother's womb, my bones are not hid from thee, though I was made in a secret place, and fashioned beneath in the earth, thine eyes did see me when I was without form, for in thy book were all my members written, which in contiwance of time were fashioned, when as there was none of them before.  
After seed and blood, and flesh and bones, and sinews, and all things prepared and set in order, then comes the soul, but not from the soul of the parents; for God giveth the soul by his secret power and unsearchable working, ask not how, but content thyself and wonder. Yet if thou desirest to have this matter more plainly showed thee, turn to the tenth chapter of job, and read his words which are these, directing his speech unto God. Hast thou not powered me out as milk, and turned me to curddes like cheese? thou hast clothed me with skin and flesh, and joined me together with bones and sinews. And thou hast given me life and grace, that is reason and understanding, and many other gifts, whereby man excelleth all earthly creatures. When God had made man, he breathed into him the breath of life, and he was a living soul. Yet this is not sufficient, to declare how man was created in the image of God, and according to his likeness. Which image and likeness is not so to be understood, that either in body or in soul, we do resemble God himself. For God hath no such form and substance, neither doth he consist of flesh, or blood, or bone. God is a spirit, and altogether incomprehensible. Neither let it any thing at all move us so to be persuaded, because we read in the scripture, The mouth of the Lord hath spoken it; the eyes of the Lord behold all things, his ears are open to the prayers of them that fear him; he delivered his people by a mighty hand, and a stretched out arm; he will make his enemies his footstool. Not that God hath either mouth, or eyes, or ears, or hands, or arms, or feet; but it is so set down in respect of our weakness, who are not able to understand heavenly matters, but by earthly similitudes, and by familiar examples and comparisons. And because we are too earthly minded, therefore by such speeches we are lifted up to the consideration of more excellent things. In the shape and proportion of man's body, he is more comely and beautiful, than all the rest of gods creatures; yea, and God hath planted in his face and countenance a majesty, that all other creatures might fear him and reverence him: yet we must not think with ourselves rudely and grossly, that the image of God consisteth in the outward proportion, lineaments and shape of the body; although herein God hath granted mankind a superiority, dignity, and worthiness. Because the bodies of all other creatures are framed as it were groveling on the ground, but mankind is made upright to behold the heavens, and those things that are above the heavens, and that by a supernatural and extraordinary sight. The image of God is not this outward shape and proportion, but the inward and most virtuous qualities of the soul. Wherefore it was no marvel that God said, Let us make man, taking counsel of his wisdom and power. Concerning all things else, that he made, he only said, Let it be so; and they were so: but having further care of mankind, as of a matter more weighty, he taketh more advice, and mindeth to show a greater excellency in the creation of man and woman, to whose souls he gave so great gifts and graces. Whereby the way, let us not imagine, that there are more gods than one, because God said, Let us make; but rather the authority of the Trinity is proved unto us, that though there be three persons in the Godhead, yet there is but one God. For as God the father createth, so is God the son the wisdom of all the creation, and from God the holy Ghost, proceedeth the virtue and power of all things. The excellent qualities of the soul, and wherein the image of God consisteth, is especially to be seen in these two points, namely, Holiness, and 
Holiness and Righteousness.  Righteousness: yet furthermore, they had Frée-will; and by their creation, were immortal and free from death; and last of all, God gave unto them this great privilege, as to have the sovereignty, the rule and government over all his creatures. By which we plainly understand, that our first parents in their time, were free from all sin: which time, is called their time of innocency. In respect whereof, Solomon searching the nature of man, and comparing the time of his iniquity, to the time of his innocency, doth thus pronounce of him. Only lo this have I found, that God hath made man righteous, but they have sought many inventions, and are gone astray through their own foolishness, and so are the cause of their own destruction, and are fallen away from the image of God which he had planted in them. The image of God consisteth in the depth of wisdom, in the unmeasurableness of power, in the infiniteness of his goodness and mercy, being perfect holy. perfect righteous, doing all things according to the pleasure of his own will, in whom only dwelleth life and immortality. The most of which qualities, if not all, man at the first was endued withal; which were and are in God in the highest degree, but to man they were given only in a measure, and in a far inferior degree, and that with a condition, if so be he did continue in the obedience of gods commandments. This image of God in our first parents, is nothing else but the natural conformity and disposition of the soul, and of all the functions, powers, and operations thereof, unto the law of god; whereby freely, and voluntarily, it inclineth unto true and perfect holiness and righteousness, that according to that rule, he might serve god his Creator, all the days of his life. For as god is a spirit, so will he be worshipped in spirit and truth, and in sinceriie of heart and mind, hating all manner of counterfeit and false worship, whereunto the nature of man is now too much inclined, and had rather worship any thing than god himself. Also his dealing to his neighbour should be iust and upright, but such are vanished out of the world, and now there is nothing but subtlety and craft, and wrongful dealing, and all injury and oppressien practised, good herbs are plucked up, and nothing is now to be seen but weeds. The holiness that god requireth of us, and according to the which our minds and hearts were first framed, is the holy obedience and true worship of god, joined with a sincere love of god, proceeding from an effectual faith, in the knowledge of God his word, and his works. In steed whereof now ratgneth idolatry, the love of the world, and worldly lusts, & the ignorance of God his word is more rife, then the knowledge of the same, and none more accepted, than they that most despise it. The righteousness also which God now requireth, and wherewith we are enabled, is such a lovely respect and friendly regard of our neighbours, that we have care of them as of ourselves, and wish no otherwise unto them then to ourselves, and do unto them as we would other should do unto us, and that not outwardly & for a fashion, but inwardly and from the heart, not in a word only, but in deed, yea in our thought & secrets. This holiness and righteousness was once planted, but never came to perfect growth, the good corn is choked up, and as we say, ill weeds grow apace. The days of this present evil world are such, that now the age wherein we live, may well be termed an iron age, and worse if worse may be, in respect of the first age, and the beginning of the world, which time, was a golden and precious time, when the hearts and minds of men, were as fine and pure as gold, or if there be any thing that may be said to be more pure. Now is there a vail cast over our minds and consciences, our faces are covered as it were with visors, and a thick skin is grown over the heart, all shame is banished, and a holy mind and a true and sound heart, is either very rare, or no where to be found. Which in the beginning was not so. So that now we had need daily to have these words often repeated unto us. Lord who shall dwell in thy tabernacle? Who shall rest in thine holy mountain, and be received into heaven when this life is ended? None but such as walk uprightly and work righteousness, and that speak the truth from their heart: Who do not abuse their tongue in slandering, nor do any evil to their neighbours, nor receiué and believe a false report against them. In whose eyes a vile and wicked person is contemned, and who maketh much of them that fear the Lord, who performeth his oath and changeth not his mind, although it be to his own hindrance. Who give not their money to usury, seeking thereby the undoing and utter impoverishing of their neighbours; who take no reward against the innocent, or stand against them and do them harm. And they that do these things, and whatsoever else may stand with an upright conscience in the fear of God, they shall never be moved, that is, they shall not be cast from God's presence, as they shall be that do the contrary, but their part shall be in the kingdom of heaven, and their souls only shall rest among the blessed souls. Let us look into our first creation, and let that be our example and our pattern, and let that be the high way for us to walk in. In the soul of man there are two especial parts, first his understanding and reason; secondly, his will and desire, and all the motions, affections, and inclinations that proceed from the same. His understanding by his creation, was furnished with all knowledge meet and convenient for him, so that he needed not any to teach him, but God had endued him with that knowledge which might have well directed him, chief in those things that pertain to the worship and service of God, to his own salvation, and the benefit of his neighbour. And not only his understanding and reason was fraught with all knowledge, but his will also and his desire, was most ready to perform the worship of God, his will and desire was most ready to the obedience of God's commandments. Then by his understanding he was able to discern the truth perfectly, neither did any heresy, false doctrine, false religion, idolatry, superstition, or vain opinions, blind his understanding, or trouble his mind. Then was there no wicked lusts that did assault his will and desire, or that did hinder him from the worship and service of God, but he was wholly framed and inclined to do the will of God. His eyes were not filled with lust, his tongue was not given to evil slanderous and blasphemous speeches; his hands were free from theft; his feet were not swift to shed blood; drunkenness and gluttony had not taken hold on him; fornication and whoredom, had not defiled him; neither had any other sin that may be named, power over him. But whatsoever things were true, whatsoever things were honest, whatsoever things were just, whatsoever things were pure, whatsoever things pertained to love and charity, whatsoever things were of good report; if there were any virtue, or if there were any praise, on these things his thoughts were settled, to these things his mind was only and wholly inclined. And thus you see what is meant by holiness and righteousness, which is the chiefest part of the image of God, and the especial consideration thereof.  
The next matter which is to be considered in the image of God, is, that our first parents had free-will to perform that which was good, pleasant, and acceptable in the sight of God. But they had it in such sort, that they might fall away from it, and when they were fallen away they could not come to it again, neither was it in their power to recover it, as also their posterity could never attain unto it, although they make great boast. They give forth speeches of wind, and great brags without truth. Indeed it cannot be denied, but that in the time of the innocency of our first parents, they had free-will as we read, Eccle. 15. 14. God made man from the beginning, and left him in the hand of his counsel, and gave him his commandments and his precepts, that if he would, he might observe the commandments and testify his good will. He set water and fire before him, to stretch out his hand unto which he would. Before man, was life and death, good and evil, choose him whether. But alasie, in steed of good, he did choose evil; in steed of a blessing, a curse; in steed of life, death, By the gift of God it was in his power and free-will, to obey the commandments of God, that so after this life he might be partaker of the heavenly toys. Which gift, for want of good heed taking he lost, and that to the great misery & overthrow of all mankind. This gift and good quality did not long continue, but by an unhappy means he did commit evil, and so to the end of his life continued, inclining rather to evil, than doing good. Once he had free-will, and at the time of his creation, when God powered his blessings on him in great measure, but after that he fell away from God, by disobeying his commandment, neither he nor his posterity had ever after any power to do good of themselves, but rather the contrary. And then was their free-will turned into a slavish will, because it was wholly made subject to the power of sin, through their own desert, and through their own procurement, and through the crafty working of the devil; and now all our minds are set upon nothing so much, and delighteth in nothing more than in ill doing. Much like a crooked tree which can never grow strait. The first man had not this grace of God whereby he should never incline to evil, but yet he had that grace, whereby he might always have been preserved from evil, if he would have continued therein, but by his free-will he forséeke this grace. And when he had thus wounded himself, he could not be healed of himself, and when he had made himself sick, he could not rise again at his pleasure. But for the better understanding of this matter, I will lay you down four degrees of free-will in man, which may stand and be approved by the scriptures and written word of God. The first degree is, that he had free-will, but chaungeably, that is, GOD left him in the hand of his own counsel, to stand or fall, to continue, or to go astray, he gave him not withal full strength to abide and to hold out unto the end, as he gave unto the heavenly Angels, who by his grace continue in well doing. And such was his weakness, that he did not continue, whereby we may understand what is in man if he be left unto himself, and not upholden by God his grace. The second degree of free-will is to be considered after the fall of our first parents, and that may truly be termed a slavish will, being as I may say, free, and most far from doing well, and most unable thereunto. Because now no flesh that is men and women, that are begotten of flesh & blood, can of themselves do but the works of the flesh, that is, all that evil & nought is: as every one having just trial of themselves know, whether those things that they do are perfectly agreeable to the commandments of God, and so their own conscience shall be their witness, and thereby they shall accuse and judge themselves, that they are far wide. And although in the outward show of the world, such works which they do may seem good and godly, yet being examined by the law of God, and by the strait rule thereof, we must needs confess and acknowledge, our works to be both nought and evil, so far forth as they proceed from ourselves, and are not directed by God: which direction of gods good grace & holy spirit, maketh an other difference. Wherefore the third degree of free-will is in them, whom God hath called to a better course of life, that is, to holiness and righteousness, to virtue and goodness. And yet this power of free-will to do good, is very weak and slender, because they cannot stand, endure, and continue, they cannot do that which is good without the especial grace and gift of God. Who also are ready to fall away from god, into some grievous sin or other every hour. As indeed such kind of people, the devil doth greatly and mightily, and most of all, tempt and provoke to sin. For, for them which are his own already he takes no thought. They who are thus altered and their minds changed, from following evil ways, which come by the temptations of the devil, and the secret deceits of sin that dwelleth within them, and of the world which hath so many evil examples to allure them, they should soon serve, and easily be overcome, unless they were sustained and upholden by the help & assistance of God. Which help, which gift, which grace and assistance, we obtain at the hands of God, only by prayer, and by a steadfast faith. The last and the fourth degree of free-will, is in the best sort of people, and that after this life in heaven, which shall be immutable and without change, and without swerving. For than shall we do nothing, but that which good is, and that with a constant mind always to persevere and to continue in la●ding and praising God, and doing his will, as now the Angels of heaven do. And this may suffice concerning free-will; both that we may know, what power of free-will was given to man in his first creation, and also what is to be thought, and how we ought to be persuaded of it.  
When by man's free-will he came to his downfall, than he proved God's word to be true, Thou shalt die the death; whereas before he was in the state of life and immortality. For he was created immortal, with this condition, if he had continued in God's obedience, but being wilful and careless, he came to his death, and was in the way to hell, when he thought to climb up into heaven. When he was immortal, he knew not what it meant, but when through his folly, he perceived his days to be shortened, he wondered at the one, and grieved to remember the other. The estate of immortality wherein our first parents were created, was nothing else but a continuance and endurance of life, and a freedom from death. And although it be now usual and common, and nothing more common, then for every one of us to die, yet at the first it was not so. If our first parents had obeyed, they had never suffered death, but when they gave themselves to sin and to deceitful vanities, than they knew themselves to be mortal, and then death came upon them. As we read Rom. 6. 23. The wages of sin is death, but everlasting life is the gift of God through jesus Christ our Lord. And in the first Chapter of the same Epistle, verse 12. As by one man, (meaning Adam the first man) sin entered into the world, and death by sin, and so death went over all men, forasmuch as all men have sinned: so that the cause and only cause of death is sin. And because the best sort of men and women are sinful, though not in that degree and in that measure as the wicked and ungodly are; yet because even they also have procured the wrath of God, through their sin, they must needs undertake the punishment of sin, which is death. But there is a great difference to be considered off. For death to the godly is life, and happy are they that are delivered out of this miserable and wretched world. For they know that while they are here, they are absent from God, that is, from the enjoying of his presence. And again they know, that if their earthly house, their bodies of dust and clay be destroyed, they shall have a building given of GOD, that is, an house not made with hands, but eternal in the heavens. For therefore they sigh, desiring to be clothed with their house, which is from heaven, that mortality might be swallowed up of life, and their earthly mansion changed for an everlasting habitation. In the godly there is a great desire of death; what moveth them hereunto? Even this, that they may enjoy immortality, and be made partakers of that part of the image of God, which by the means of sin, they were deprived off and put from. But as for the ungodly, it is nothing so with them. For they tremble and shake at the remembrance of death, as we read of Naball, who when his wife told him heavy news which was toward him, his heart died within him. The sea men when they are tossed up and down with the waves of the sea, and near to be cast away, & their ship drowned, their soul melteth within them; so the wicked, their heart dieth within them, all the parts of their body quake, their souls within are sore vexed, & miserably tormented, with the present forethought, & as it were feeling, of the everlasting death, and those endless torments which they shall endure. And this moveth them in a wonderful & secret sort, to that fear they are in, that they know by death they shallbe taken from all their joy, and that they shall pass from this short life, which they have here in this world, to death, and from this light death, which is no more but a separation of the soul from the body, to a second death which is everlasting death. And from death to these torments, which are, the worm of a continual guilty conscience; the wrath of God increasing their punishment from time to time; the restless cruelty of the devil and hellish spirits to punish them; where there shallbe nothing else but wring of hands, weeping, and gnashing of teeth. Felix the governor, shook and trembled, when he heard Paul disputing of righteousness and temperance, and of other weighty matters, as of death, the resurrection, and of the judgement to come, and willed him to departed out of his presence. Much like to king Belshazzar, who when he saw a hand writing upon the wall, whereby was declared the end of his kingdom, and the end of his life; his countenance changed, his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other. The fear of death is in them as it was in king Saul, (1. Sam. 28. 20) who when he was told how near his death did approach, he was sore affrayed, his soul fainted within him, and he fell along on the earth, neither was there any strength in him, he refused meat and would not be comforted, because through the sorrow of his death, he had a taste of the death and torments which were to come. The cause why we lost this benefit of immortality, is sin and disobedience, which brought us to our death, and to our last home. The difference of death betwixt the godly and the wicked is this, the one sort is greatly desirous to die, the other are greatly affrayed of death. That man was created unto immortality we may perceive, in that one part of man never dieth, which is his soul. Furthermore, the body also shall receive immortality at the day of resurrection, when the general judgement shall be, and when all flesh by the sound of a Trumpet shallbe summoned together from the four quarters of the earth. Then the bodies of all that have been departed from the beginning of the world, together with them that shall die unto the end of the world, being raised up, shallbe joined unto their souls, and both shallbe immortal, and shall live for ever, either to receive joys and everlasting bliss, or torments which shall never have end. The one sort to live with God and his Angels, the other sort, with the devil and the fiends of hell. Which immortality of the body, is confirmed by that of the Apostle writing to the Corinthians. 1. Cor 15. 52. 53. In a moment, in the twinkling of an eye, at the last trumpet, shall the dead be raised up incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal, must put on immortality, and then shall death be swallowed up in victory, death shall be utterly vanquished neither shall it have any further power. Two men we read of in the scriptures, that were partakers of this benefit of immortality and freedom from death, and these two were taken from the earth into heaven, without any separation of soul & body, neither did they suffer death according to the usual course of men. The names of these men, were Enoch and Eliah. Of Enoch we read, Gen. 5. 24. And Enoch walked with God, that is, he pleased God, and he was no more seen, for god took him away, and he was translated and carried up into heaven. Eccle. 44. 14. Upon the earth was no man like Enoch, and therefore was he taken up from the earth for an example, (chap. 4. 16.) to the generations of men that shall come. Yet we may read of him more plainly, Hebr. 11. 5. By faith was Enoch taken away, that he should not see death, neither was he found, for God had taken him away. For before he was taken away, he was reported of, that he had pleased god. Of Eliah we shall read, 2. Kin. 2. 11. And as Eliah and Elisha, went walking and talking together, behold there appeared a chariot of fire, and horses of fire, and did separate them twain. So Eliah went up by a whirl wind into heaven. And for the better proof hereof, it followeth in the same Chapter, that certain children of the Prophets which were at jericho, desired of Elisha that they might send to find him out. And said unto him; Behold now there be with thy servants fifty strong men, let them go we pray thee, and seek thy master, if so be the spirit of the Lord hath taken him up and cast him upon some mountain, or into some valley. But he answered them, ye shall not send, yet they were instant upon him till he was ashamed? wherefore he said; Send. So they sent fifty men which sought three days, but found him not. Which two examples, do sufficiently declare, in what estate man had been, being free from death, if he had pleased God. For as among men they were the most righteous, so passed they into heaven after an extraordinary and most happy sort: to show there was a better life prepared; and also to be a testimony of the immortality of souls and bodies. Who were taken from the earth into the heaven, that after this life they might live with God, enjoying all happiness.  
How mankind was created immortal and free from 
Government over all God's creatures.  death, ye have heard; and now it remaineth that I should show unto you what authority and privilege in respect of the government of beasts, God gave unto man, and in what sort. After that God had made all his creatures, he brought them unto man, to see how he would call them, and as he called them so were their names. Furthermore, God had planted in the beasts, a kind of reverent fear, and dutiful service toward man. In respect whereof, the Prophet David doth greatly extol God's goodness, in that he did not only endue the soul of man with heavenly qualities, but also in that he gave him the dominion over all the works of his hands. Psal. 8. What is man saith he, that thou art mindful of him, and the son of man that thou visitest him? Thou madest him a little lower than the Angels, to crown him with glory and worship; Thou madest him to have dominion of the works of thy hands, and thou hast put all things in subjection under his feet. All sheep & oxen, yea and the beasts of the field; the souls of the air, and the fishes of the sea, and whatsoever walketh through the paths of the seas. Among the rest of the fishes of the sea, I read this of the Dolphin. Fishes according to their first creation saith the Author, at the sight of man acknowledge his dominion over them. And the Dolphin, though he be a most regal and princely fish, yet when he seethe man come near him, he showeth reverence as to his Lord. But as after man's fall and his disobedience to God, the earth became unfruitful for man's cause; so also are all other creatures disobient to man even to this day. Yet as they of all others, are partakers of immortality that come nearest to the Image of God, in all true holiness and unfeigned righteousness; so especially unto them is the rule and government granted over beasts. But they that are quite contrary disposed and enemies unto God, in their sinful lives and behaviour, the beasts and all other creatures, have rather rule and government over them, and as it were a power to set themselves against them, and to overmaster them. For God doth sometimes punish men by the rage of beasts, who herein are at God's commandment, and are ready to execute his will and pleasure. The fiercest and cruelest creatures that ever god made, have had no power over the godly, as we may read in the histories of the bible, but rather they have had a reverent estimation of them, as it were acknowledging the image of god in them. No beast so fierce as a lion to devour a man, and therefore in the Epistle of S. Peter, the devil is fitly compared unto a roaring lion, seeking whom he may devour. Yet Daniel being cast into the lion's den, they do not only not offer to touch him, but also sit by him as though they had him in reverence, and were set to guard and keep him. A Viper is a most hurtful, venomous, and deadly Worm, much after the order of blind worms & stinging adders, and where the worm lieth it procureth death. Yet we read Act. 28. that when the Apostle S. Paul and his company were greatly refreshed of the Barbarians at Melita, and S. Paul had gathered a number of sticks and laid them on the fire, there came a viper out of the heat and leapt on his hand. Now when the Barbarians saw the worm hang on his hand, they said among themselves; Surely this man is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered to live. But he shook off the worm into the fire, and felt no harm. Howbeit they waited when he should have swollen, or fallen down dead suddenly. But after they had looked a great while, and saw no inconvenience come unto him, they changed their minds, and said; That he was a god. This holy and godly man shook off the worm into the fire and felt no harm. Wis. 16. 10. The teeth of the venomous dragons could not overcome them that feared god among the children of Israel. For god's mercy came to help them, and healed them. It was neither herb nor plaster saith the wise man that healed them, but thy word O Lord, which healeth all things. According as Christ promised to his Disciples, Mat. 16. that they should have power not only over venomous beasts, but over the devils themselves. Ye shall take away serpents, and if ye drink any deadly thing it shall not hurt you. So in the tenth Chapter of the gospel after S. Luke, Behold I give unto you, saith Christ unto his Apostles, power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. This power which he gave to his Apostles, was so much the more manifest, that it was in him to give them that gift, because he himself was in the wilderness forty days among the wild beasts, and had no hurt of them: yea his presence made them amazed, whose anger if they had felt, they could not have lived an hour. The Israelites Deut. 8. 15. were in the great and terrible wilderness, amongst the fiery serpents and scorpions, yet he was their guide. Well therefore might the Prophet David say, Psal. 91. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty, and he that maketh God his defence and trust, shall perceive his protection to be a most sure safeguard. There shall no evil come unto him; He shall walk upon the lion and the asp, the young lion and the dragon shall he tread under his feet, and be as safe as was the Apostle S. Paul, that shook off the viper from his hand, being never a whit the worse. 1. Sa. 17. 36. King David before he was exalted to the throne of Israel, and being at that time in no higher estate than a shepherd, before that he did encounter with Goliath, that great giant of the Philistines, that he might be suffered to undertake that enterprise, he showed king Saul, that as he was keeping sheep, there came a lion and a bear to devour and to take their pray; but he not only took the pray from them, but slew them both. Samson also of whom we read, judges 14. 6. As a young lion roared on him, he rend him in pieces as it were a kid, and yet had nothing in his hand. The Prophet Fsay, chap. 11. 6. 7. 8. did foretell, that when Christ should come to restore the image of GOD in man, from which he was fallen, he showeth in what obedience, cruel and fierce beasts be, even to the little child. The wolf shall dwell with the lamb, and the leopard shall lie with the kid, and the calf and the lion, and the fat beast together, and a little child shall lead them. And the Cow and the bear shall feed, their young ones shall lie together, and the lion shall eat straw like the bullock. And the sucking child shall play upon the hole of the asp, and the weaned child shall put his hand upon the cockatrice hole. What lions and bears are, we know, the leopard is a beast that enticeth other beasts unto it, and being in his compass & reach, he devoureth them. The asp and the cockatrice are two most hurtful and poisonable beasts, whereof the one, that is the cockatrice, destroyeth a man a far off, with the forcible poison of his sight. A little youth of seven or eight years old, as by experience we see, ruleth both oxen and horses which are great and strong beasts. Our proverb is, If the horse knew his strength, no man should tame him. Yet even children do rule and guide them, not that they so much fear the children, but because they reverence the image of God in man, even in the children. Whereby they show what privilege in the rule and government over beasts, at the first time when man was created, God had preferred him unto and granted him. The raven is a bird that standeth greatly in need of food, whose birds cry unto God, wandering for lack of meat, yet how needy so ever they be, they brought the Prophet Eliah his meat. As we read 1. King. 17. 6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening, and he drank of the river. That fierce and cruel beasts at Christ his coming should be so mild and gentle, it giveth us to understand what a punishment was laid upon man for sin, in that beasts were not only not under his rule and government, but wild and untameable, and putting them in danger of their lives. The Prophet Hoshea, chapter 2. 18. telleth the jews, that when they shall repent them of their idolatry, that in that day God will make a covenant for them with the wild beasts, and with the fowls of the heaven, and with that, that creepeth upon the earth, that he would so bless them, that all creatures should favour them, that they should have no need to fear, but might sleep safely. Which thing also is promised to the godly, as we may read in the history of job, Chapter 5. 22. Thou shalt laugh at destruction and death, and shalt not be afraid of the beast of the earth; for the stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee. At home and abroad thou shalt have nothing to make thee sorrowful, but all things before thy eyes shall give thee large cause to give God thanks.  
I have showed you how men have prevailed, (that is, the best and godliest sort of men) against fierce and cruel beasts, and how they have reverenced them, and stood them greatly in steed. Now as for the ungodly and wicked sort of men, they have been far from this rule and government, insomuch that the meanest and the weakest kind of creatures have had power over them. For example, A fly is a beast which lightly no man careth for; yet Pharaoh king of Egypt, and all his people, were so troubled and molested with them, that great swarms of them came into the king's palace, and into his servants houses, and into the houses of all the Egyptians, so that through all the land of Egypt, the earth was corrupt, by the swarms of flies, Exod. 8. 24. As we read, Wised. 16. 9 The biting of grasshoppers and flies killed them, and there was no remedy found for their life; for they were worthy to be punished by such. A frog is a beast of as little account, yet the same king his servants and his people, were so pestered with them, that they came into their chambers, leapt upon their tables as they were at meat, molested them in their beds while they slept, so that for the time they could be at no rest and quiet for them. A louce is of less account than 
Wisd. 16. 9 Psal. 78. 45. Wis. 12. 8.  any of these two, yet was he & his people greatly vexed with them. Herod the king mentioned Acts 12. in most stately and royal apparel, pronounced an eloquent oration before 
Hornets.  the people, insomuch that the people gave a shout, saying; The voice of God & not of man. But immediately the Angel of the Lord smote him, because he gave not the glory unto God, so that he was eaten of worms and gave up the ghost; as his grandfather before him was eaten up of louse. The stones of the street shall be against the wicked and ungodly, and at the shaking of the leaves of trees, they shall be sore afraid. And this is the rule that the wicked and ungodly have over beasts, that is, that they are subject unto the beasts. So doth God execute his vengeance, and perform his wrath against offenders, using beasts as instruments and means thereunto. As we shall read 
Ezec. 14. 15.  in the Prophecy of jere. 5. 6. Wherefore a lion out of the forest shall slay them, and a wolf of the wilderness shall destroy them, a leopard shall watch over their cities, every one that goeth out thence shall be torn in pieces, because their trespasses are many, and their rebellions are increased, and all repentance is banished, and their hearts are hardened. God foretold his people by the mouth of his Prophet Moses, how after this sort he would punish them that disobeyed him, Levit. 26. 21. And if ye walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you according to your sins. I will also send wild beasts upon you, which shall spoil you, and destroy your cattle, and make you few in number. So your high ways shall be desolate, because none dare pass thereby for fear of beasts. Among the rest of grievous plagues wherewith God did mind to punish the people of the jews, the plague of evil beasts was not the least, as we shall read in Prophecy of Ezech. cap. ●. 17. I will send upon you, famine and evil beasts, and they shall spoil thee, and pestilence and blood shall pass through thee, and I will bring the sword upon thee, I the Lord have spoken it, and therefore be sure of it. The people of Israel Nomb. 2. 1. 6. because they murmured against God, and against his servant Moses, God sent fiery serpents among them, which stung them so, that many of them died, because they were not content with God's providence, and loathed the food that God ordained for them, calling it light bread, and naming it with disdain. 2. King. 2. 23. 24. As the Prophet Elisha was going by the way, little children and wicked imps came out of the city and mocked him, and said unto him; Come up thou bald head. But two bears came out of the forest, and tore in pieces two and forty children of them. 2. King. 17. 25. The Assyrians that dwelled at Samaria, at the beginning of their dwelling there, they feared not the Lord, therefore the Lord sent lions among them which slew them. I read that the Tribe of Dan and of Gad, because they wrought wickedness in the sight of the Lord, in persecuting them that kept the law, that the Prophet Ezechiel gave them a terrible token. For Adders destroyed their children and all their cattle, for their sin and iniquity. Dorotheus in the life of Ezechiel. As the waters are commanded not to overwhelm 
jere. 8. 17.  the earth, so are bears and lions, that they should not hurt and annoy men, as we read, Psalm 104. The 
Esay 30. 6.  nature of the lion is to devour man and beast, what ever he meeteth withal, but God restraineth him, and maketh him couch in his den. Yea God hath appointed the light of the Sun to strike a fear in him, to this purpose, that man may go forth to his work and to his labour, until the eveniug, without either hurt or hindrance. Yet we see when God determineth to work his vengeance & wrath on man for sin, they fear not the light of the Sun, but come forth to perform the will of God in their might and in their rage, as I have further declared in the Treatise of the work of God's creation. Exod. 23. 28. God promised the Israelites to send hornets to drive out the Canaanites, and other heathen people before them. If ye amend your ways and do uprightly, saith the Lord, by the Prophet joel, chapter 2. 25. I will render you the years that the grasshopper hath eaten, the cankerworm, and the caterpillar, and the palmerworm my great host,  I sent among you to eat up and to consume all the increase of the earth, and the fruits of trees. To this purpose, namely how God doth punish sinners and wicked people by evil beasts, there is remembered a notorious and fearful example, and that not so strange as true, wherewith at this time I think good to end this matter, having reserved it unto the last place, that it might the longer be kept in your remembrance. The example is this; A king of Poland, whose name was Popileus, a king of infamous life and manners, did oftentimes wish in his life to be devoured of rats. At last according to his wish, they set upon him, as he was making good cheer, and being well tippled, crowned with garlands, smeared with sweet ointments, and overcome with surfeit and excess. Which rats saith the author, came from the dead carcases of his uncles by the father's side, which he and the Queen his wife had poisoned. For rats of a huge greatness being come forth, leapt upon the feasting tyranut, and his wife and sons, and bit them cruelly. His guard could not drive them away, because when men were weary, the rats continued day and night without any weariness. Burning fires were made, and Popileus his wife and sons, were placed amidst them; but for all that, the rats passing through the fire, ceased not to gnaw the man-queller. They assayed an other element and used the help of the water, and this murderer of his father's brethren, together with his wife and children, were carried to a deep standing water. Notwithstanding the rats continually followed them, and made holes in the boat and vessel where they were, insomuch that the water entering in, they were in danger of drowning. Wherefore the mariners fearing to be drowned, brought the vessel to the shore, where an other company of rats meeting them, and joining with the former, did more grievously annoy them. Which when they perceived, the defenders knowing it to be God's vengeance, fled all away. Popileus now having none to defend him, being altogether forsaken and forlorn of all his subjects and friends, seeing no other help, got him to a high tower, where he found himself no safer than he was before, but the rats having as it were a greater liberty, run up to their pray with a swift course, and there they destroy and devour the two boys; the wife, and this wicked Popileus, that neither he nor any of his generation should remain alive. Small creatures and weak rats, to make an end of wicked people; and where the image of God is not, nor any spark of grace doth appear, in respect of them, brute beasts are of more account; and wicked persons are despised and tormented of beasts, who otherwise might be honoured of them, and commanded by them. Unto the fearful example of king Popileus, the same author addeth the loathsome end of the Emperor Arnolphus, whose flesh and entrails were eaten up of louse, and nothing left uneaten, save only his griftles and his bones, although the physicians did their best, who can do nothing when God saith nay, and hindereth their working by not giving effect to the same. A king devoured of rats, and an Emperor of louse, mighty rulers and great governors, and yet had no power over such weak creatures. God did not vouchsafe them to end there lives by sickness, or sword, or famine, or pestilence, but that they might be more odious and detestable, and of infamous memory to the world, and all succeeding ages, it was Gods will, that thus they should be devoured, and that their sin should not be unpunished; and that mighty men should be plagued by God's hand, who otherwise seem to be lawless. That Emperors and Kings, Nobles and Magistrates, and all the great ones of the world, may not think, that they shall escape scotfree, but as they are mighty, so are their mightier than they.  
Thus according to that small skill that it hath pleased God to grant me, I have brieflly discoursed of those principal matters comprehended in the image of God in man, being created in righteousness and holiness; having free-will at the first; and furthermore, crowned with immortality, and freedom from death; and lastly, the privilege, sovereignty, and government over all God's creatures, then being granted unto him of God. And this is that happy estate wherein man was created, and which for a time he did enjoy, but he did not long continus therein. Who through his own fault and disobedience, fell away from so great gifts, and graces, and blessings.  
God grant that both our hearts and minds may be so framed from day to day, to the image of God, in holiness and righteousness, and all good and virtuous qualities, that God may be glorified in us, and by us; and that our Free will works, which are nothing else but inclinations to sin, may from time to time be redressed, until that sin and the corruption thereof, which lieth hid in our hearts, may at the last be rooted out; that so we may be partakers of that immortality and freedom from death, which by reason of sin we have lost, and are now for the same cause hindered from. Finally, that we may obtain that privilege, rule and government, not over beasts which is but for a time, but over our beastly affections and sinful desires, which are rise in us, and now prevail and have the upper hand, that they may be cut off for ever, and that we may never displease God. And that at length we may come to that place, where we may continue always in giving thanks unto him, and setting forth his praises, where we may enjoy the presence of God, with the full fruition of all happiness, and where we shall see and behold him as he is, face to face. To God the father, God the son, and God the holy Ghost, etc.  
Deo gratia, solique gloria.   

Of justification.  
The knowledge of our misery; A comfort in our downfall; The ftaie, the happy estate, and the life of a regenerate man, taken out of the Epistle of Saint Paul to the Romans.  
THe righteousness of man, is as a defiled, polluted, and menstruous cloth, whereby we become hateful unto 
Our minds are corrupt by Idolatry.  God. For when we should glorify God in his creatures, perceiving in them his eternal goodness, wisdom and power, yet we turn the truth of God into a lie, worshipping the creature, in stead of the Creator, which is blessed for ever. Then also are we unrighteous and most wicked in our lives. For there is none of us that 
Our lives shameful, by our wicked behaviour.  understandeth and seeketh after God, yea willingly (from whence floweth all wickedness) we forget God, none that doth good, contemning God, and admiring ourselves, being puffed up with vain cogitations, far from the obedience of God. Our feet are swift to shed blood, and our throat is an open sepulchre, we are deceitful, and our tongues are filled therewith, we are given to all cruelty and oppression, destruction and calamity, are in our ways, and the way of peace have we not known, the fear of God is not before our eyes. Yea we do not only commit those things ourselves, which we know are worthy death, and are condemned by the law of GOD, but also favour them that do them. And this is the state of man being left unto himself, in which estate even the regenerate should be enwrapped, if god 
All subject to condemnation, and so under the mercy of God.  did not correct their wickedness. So that by nature being without Christ, we are shut from the kingdom of God as obstinate, stubborn, and rebellious persons, a people that cannot repent but go on still in our wickedness, and are aliaunts and strangers from the commonweal of Israel, and deprived of the blessings of God, and are all as condemned persons, unless it please God to draw us unto him, and for our stony heart, to give us a fleshly heart, that may resolve itself into tears, and unless it please God to forgive us our sins, and to renew our corrupt hearts. Most true therefore is that general proposition of S. Paul; For there is no difference, for all have sinned and are deprived of the glory of god, even of eternal life and happiness, whereat all of us do aim. Now seeing the heart of man is deceitful, and who can know it? Seeing there lurketh many starting holes therein, and that the branches are endued with the self-same sap that cometh 
Although we be not just by nature, yet we would seem to be just by condemning other.  from the root, I mean, seeing we are ready to excuse ourselves in our own wickedness, by accusing of others, as did our forefather and our first root Adam; and that the nature of man is to clear himself, and to hide his sins from god, being given to all hypocrisy, and that he is ready to justify himself by condemning other; albeit he commit not heinous sins (such as are mentioned 
Those that might otherwise think themselves just, being compared to the law, are wicked.  in the latter end of the first chapter, nor give consent unto them, yea although he show himself a professed enemy to those vices; yet because he is not altogether free from them, or at leastwise tainted with some of them, if he consider his estate he cannot show any defence for himself. So that by his feigned and hypocritical kind of righteousness, first he is in excusable; secondly, he incurreth the judgement of God, which is according to truth, against them which commit such things; thirdly he despiseth the riches of his bountfulnesse, patience, and long suffering, not knowing that the bountifulness of God leadeth him to repentance. The effect of which his hypocrisy, is this, that after his hardness, and heart that cannot repent, he heapeth up as a treasure unto himself, wrath, against the day of wrath, and of the declaration of the just judgement of God. An other sort there is, that willingly pluck their necks out of the choler, and would be spectators and beholders of other men's misery, by reason of sin and transgression, 
There is no man just by excuse.  thinking themselves without spot and blameless, standing upon this guard, that they never knew the law of Moses, the servant of GOD, whereby they might direct their lives according to the will of God. Nothing regarding the firmament, the heavens, and all other creatures, whereby they are incited to acknowledge the eternal power and wisdom of God, and to glorify him in them, and to give him thanks, for so great benefits which he hath ordained for the use of man. But more blockish are they, which boast and vaunt of the 
The righteousness of man, standeth not in the knowledge of the law.  knowledge of the law of God, (as did the jews, who put all their safety in this, that Abraham was their father, that the oracles of God were committed to them, that the covenant was proper unto them, that the temple of God was amongst them, that they were the people of God, and the beloved of the Lord) and yet for all this, labour not to live in the obedience of the law. For the Lord chose them as a peculiar people, that they might serve him in all holiness and righteousness, which thing they altogether neglected, thinking that God had chosen them for their worthiness. Wherefore the foolish 
All excuse taken away from them.  heart of man which is full of darkness, cannot device any way how to be righteous, but his devices and his righteousness, is foolishness before God, and altogether condemned of the spiritual man. For if hec think to be just by condemning other, breaking out into these words with the Pharisée. O God I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this publican, he 
Hypocrite.  pronounceth the sentence of judgement against himself, in that comparing his life to the law, he is most culpable and faulty. But rather let us understand and learn what the meaning of this is; Every man that exalteth himself shallbe brought low, and he that humbleth himself shallbe exalted. If he would start aside because he knoweth not 
Gentile.  the law, and so imagine himself to be free, his conscience is a thousand witnesses, and the light of nature and reason commanding and highly commending those things which are good, hating, forbidding, and punishing, those things which are wicked and evil, showeth him how to live in the service and fear of God. For in that by nature (saith the Apostle of all) they do the things contained in the law, they having not the law, are a law unto themselves, and they that have sinned without the law, shall perish without the law. The effect of which knowledge of God, by the light of nature and reason, being written in their hearts and consciences, shall rid them from all excuse, and be most effectual, yea horrible, in that dreadful day of doom, when God shall judge the secrets of men by jesus Chest, the books, that is, their consciences, being then laid open. Lastly if only the knowledge of the law 
jewe.  could prevail, that thereby we might be justified and counted righteous, we had wherein we might rejoice. But seeing not the hearers, but the doers of the law, are justified before God, and that God requireth a circumcised heart, and is vot satisfied with vain shows and ceremonies, it followeth, that they are not just which only know the law, and y●the circumcision of the heart, I mean, the inward righteousness, consisteth in the spirit, not in the letter. Wherefore they that sin in the law, that is, having knowledge of the law, shallbe judged by the law. This then is the full sum of the matter, that both jews and Gentiles are under sin, that is, are justly condemned for sins, and are subject to the curse which is due unto sin. For as with righteousness there is absolution, so with sin there is condemnation. So that it is not in man to rid himself from the curse of the law, by any devised righteousness. Hitherto the drift of the Apostle hath been to show, how that man's righteousness is far from the obedience of the law, and that righteousness which God requireth at our hands. And endeavouring to give a more clear light to the righteousness of God, he plucketh away the visor of their feigned righteousness, and discovereth their faces; yea he setteth before us, and lanceth out, the venom and corruption of our heart, comparing our righteousness, or rather our excessive wickedness, with the rule of the law, which by a fit exaggeration, he showeth us as plain, as if black and white were laid together, darkness and light were weighed in a balance. Such is therefore the righteousness of man, that 
The righteousness of man, compared to the law, how faulty it is.  we think ourselves just without the knowledge of the law, without the effectual working thereof, and before we examine ourselves, our lives, and sins thereby. Sin is not imputed while there is no law, and no man is punished as guilty and faulty; For where no law is, there is no transgression, and contrariwise, by the law is the knowledge of sin. And sin, that it might appear sin, worketh death in us by that which is good, that sin might be out of measure sinful by the commandment. Moreover, the law entered thereupon, 
By the law is the knowledge of sin.  that sin might abound, both that which is original, and that which daily carrieth the sway in our actions. The use of this manifestation, is referred to 
The use of the law is two sold.  two points. The first is, that men might be so much the more guilty; Secondly, the benefit of god in Christ jesus, should be so much the more glorious. The second 
What the law is in itself, and what to us. The law is spiritual.  general point in this comparison is, what the law is in itself, and also having respect unto us. In itself it is holy, and the commandment holy, just, and good, it is spiritual, and requireth of us an beavenly pureness, yea the heart and inward affection, (because God judgeth the secret motions of the same) and a cheerfulness, and a willingness, in the outward deed. So that nothing is more contrary to the law, than hypocrisy, lying, and deceit. Now then as the law is spiritual, so we 
We are carnal.  are carnal, sold under sin, and being in the flesh, the affections of sin, which are by the law, have force in our members to bring forth fruit unto death. Yea, the whole natural man is bondslave to the law of the flesh and of sin, which possesseth the unregenerate, and wholly reigneth in them. For they neither will, nor do good; so that although the law of nature, and light of reason do teach them, and inform them what is good, their conscience bearing them witness, and the law of God ●ore perfectly establishing it, and making it known; 
The law of our flesh.  yet the law of our flesh is most unperfect, and full of obstinate rebellion. For our corrupt nature turneth the benefit of the law to our destruction; whereby it followeth, that that is most perverse and wicked, which turneth that which is wholesome in itself to condemnation. In the unregenerate man, it bringeth forth death, and may well be accused of him, because it hath this operation in him, that it causeth wrath, stirreth up grudging, fretting and murmuring of our nature. 
How the law is the power of sin.  For the more it presseth by reason of our infirmity, in that we are not able to withstand it, it stirreth up sin, because we are ready and most desirous to do that which is sorbidden, it is the force and power of sin, it increaseth sin and slayeth us, and maketh us guilty of the wrath of God, and eternal death and damnation, Wherefore if we say there is no sin in us, we 
How we do the works of the law.  are found liars, being reproved by the law. And as for the outward works of the law which we do, are either for fear of punishment, which might ensue upon the offence, or else for love of ourselves, that we might rejoice in our own righteousness. But seeing with our works there is joined stubbornness, and the heart rebelleth within, (because the law reproveth our concupiscence) and that naturally even from the loins of our forefather Adam, there is engraffed into us a servile fear, and deadly hatred of the law, if not of the lawegiver, our works can in no wise come to the height that they may please God. The law therefore is spiritual and just, and holy, and good; and by the law cometh the knowledge of sin, therefore is every mouth stopped, and all the world found subject unto the judgement of God. How then may 
No man justified by the law.  we imagine, that by the works of the law we may be justified? seeing that it is said, by the works of the law shall no flesh be justified. Again, it is impossible to be made righteous by the law, not only to him 
The regenerate are stained with sin.  that is not regenerate, but unto the regenerate also, in that their righteousness is stained with so many sins, and they culpable of judgement before God. For the law cannot justify those that are in the flesh. The law is spiritual, but we are carnal, sold under sin, and enemies to God, and strangers from the common wealth of Israel. Howsoever therefore we think to please God by the outward works of the law, yet is not that the righteousness which 
The righteousness that God requireth, is of the heart. No justification by works.  God requireth. For the circumcision is of the heart, in the spirit, not in letter, whose praise is not of men, but of God. But if Abraham be justified by works, he hath wherein to rejoice, but not with God, seeing that if justification might be accomplished by the works of the law, it were altogether debt, and not favour. But that should not be blinded with a vain opinion of debt and merit, there the Apostle crosseth this sentence with a contrary position. For to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Which afterward he proveth more manifestly by the fall and ruin of the jews, being compared with the Gentiles.  
What shall we say then? that the Gentiles which followed righteousness, have attained unto righteousness, even the righteousness which is of faith. But Israel which followed the law of righteousness, could not attain unto righteousness. Wherefore? because they sought it not by faith, but as it it were by the works of the law. For they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted 
Our justification is by Christ. In all humility we ought to confess ourselves to be sinners.  themselves to the righteousness of God. For Christ is the end of the law for righteousness, unto every one that believeth. And unless we acknowledge ourselves to be sinners, being void and destitute of any righteousness that is in us, we seem to deface and to darken the worthiness and dignity of Christ. Which consisteth in this, that he is the only light, salvation, life, resurrection, and righteousness, and the sovereign physic of every man's soul; and to what end? If not to lighten the blind, to restore them that were condemned, to quicken them which were dead, to raise them up which were brought to nothing, to cleanse them which were polluted with all filthiness, to cure and heal them which were death, sick, and almost swallowed up thereof. Nay but if we attribute any part of 
He that attri buteth any thing to himself, derogateth from God, and wrestleth with him. How Christ is a rock of offence.  righteousness unto ourselves, we wrestle as it were with Christ, whose property it is, to beat down them that are fleshly minded, and to relieve those that are heavy laden with the burden of of their sins. So that Christ is a stumbling block, and a rock of offence, not that it agreeth unto him to be so, but that malicious minds do take offence through their own corruption. For they stumble by reason of their own pride, and their damnation is in themselves. What senseless blockishness is it therefore in us, that we should derive salvation, righteousness, and justification, from the law, which is our downfall, and the cause of wrath? Nevertheless if we be not as yet satisfied, he useth an other effectual proof, whereby we may plainly see, that righteousness and justification is not by the law. For the promise that was made to Abraham, the father of the faithful, & that he should be the father of many nations, (through gods everlasting covenant with him, that he would be his god and the god of his seed after him) I say the promise, 
The promise is not by the law.  that he should be the heir of the world, was not given to Abraham and to his seed through the law. First because the law cannot comprehend the promise; secondly, because faith should be joined in vain to the promise, which should be apprehended by works. Again, if justification depended 
justification, that is, the righteousness of God, pertaineth unto all.  upon the law of Moses, then should god be the Saviour only of the jews, but it is god who shall justify circumcision of faith, meaning the jews, and uncircumcision through faith, meaning the gentiles. And in that, that Abraham was justified being uncircumcised, it also followeth, that justification belongeth unto them that are uncircumcised. This therefore may be the general conclusion of this point, that we are not justified by the law & the works thereof, comprehended in these three propositions. All both jews and gentiles, are under sin, that is, are justly condemned for sin. All have sinned, and are justly deprived of the glory of god, that is, of everlasting life. All the world is subject to the judgement of god. And herein is the praise of his justice, in that we deserve it, as also the praise of his mercy, in that freely in Christ he forgiveth us so great damnation. So that here it resteth, that there is but one way of 
But one way of salvation.  salvation, to wit, jesus Christ and his righteousness, apprehended by faith. For the gospel of Christ, is the power of god unto salvation, to every one that believeth, to the jew first, and also to the Grecian. Unto which faith, although 
Works.  that works are necessarily adjoined, and are as the light which is seen together with the flame, yet they avail not unto justification, but rather signify, that a man is inwardly justified before god. Therefore although faith be not without works, yet faith alone without works, doth 
Faith only, justifieth.  justify. The law manifesteth sin, and death which was before the law, it causeth wrath, and doth not reconcile us unto God, but the true reconciliation and purification, 
The righteousness of God.  cometh only from the righteousness which is of God. And seeing righteousness is not sound by the law, it is necessary and behoveful, that we look for righteousness elsewhere. And because man could not accomplish any righteousness, therefore lest he should utterly perish, God exhibiteth a way which he promised of old, whereby he should be justified and saved before him, 
Christ is our righteousness.  without the law. The matter and ground of this righteousness, is Christ apprehended through faith, who is offered unto all, because all have sinned. Which righteousness is freely given without any merit of ours, for we are justified freely by his grace, through the 
God the au thour of this righteousness  redemption that is in Christ jesus. The author of this righteousness and justification is God, for he so loved the world, that he gave his only begotten son, to be offered up for our sins, and to make full satisfaction, that whosoever believeth in him should not perish, but have life everlasting. Whom GOD set forth to be a reconciliation through faith in his blood. 
Righteousness in the death and resurrection of christ.  The material cause, is the death and resurrection of Christ: for he was delivered to death for our sins, and is risen again for our justification. The cause formal or instrumental, is faith, whereby as it were with an hand, we apprehend the righteousness of God. For with the heart man believeth unto salvation and to righteousness. Christ is our reconciliation through faith, while we lay hold of the promises 
The end of this righteousne, what?  of God's mercy in him. The final cause, is the glory and praise of the goodness of God, in that being enemies, he reconcileth us unto him. Wherefore we are not saved by works, or partly by faith, and partly by works, but all our rejoicing is excluded by the 
We are justified not by works, but by faith.  law of faith. And our justification dependeth only upon GOD, that his glory might be established, for the promise of God is through faith, and not by the law. For as the law is the cause of wrath, so is faith the appeasing of our consciences, whereby we understand, that we are justified. And if any man make the law his ground and his rock, he is fallen from grace; for they are utterly abolished from Christ, whosoever are justified by the law. So that they that put their confidence in the works of the law, Christ shall profit them nothing: By whom only we obtain to be called the sons of god, and the heirs of the kingdom of heaven, by whom we are delivered, and redeemed from the law, that we might receive the adoption of sons. For GOD hath given the spirit into our hearts, that we may cry Abba father. Which spirit we receive by faith, and not by the works of the law, for they that are under the law, are under the curse, and under most dreadful fear. And the general proposition of the Apostle is, that no man is justified by the law, for the law is not of faith, but the just shall live by faith. For by faith we are the seed, posterity, and children of Abraham, and heirs by promise, and fellow heirs with Christ of his everlasting kingdom. By the law and the covenant, there is a difference betwixt the jews and the Gentiles; but by by faith there is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female. For all are one in Christ jesus. Therefore by faith is justification, whereby the scriptures foresaw that the gentiles should be saved, and that the law could give no life, and that by the law there was no righteousness, because the scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. Therefore it is by faith, that it might come by grace, that the promise might be sure unto all, both them of the law, and to them of the seed of Abraham. Wherefore seeing the righteousness of man by nature, is nothing else but wickedness and hypocrisy, backsliding by excuse, boasting by vain knowledge without practice, and that the law cannot be fulfilled, because the corruption of man is quite contrary unto it, and abhorreth the law, and that we are all under sin, and so by the law under damnation, in that it letteth us to understand the hugeness of our sin, and the curse and punishment due thereunto: every mouth is stopped, and all the world subject unto the judgement of god, and to that damnation which the law of god and the corruption of our nature requireth. And that the Apostle might bring us, to the persuasion of the justice of faith, which is the pathway and the highway unto salvation, he saith, that we know that whatsoever the law saith, it saith it to them which are under the law. So that there is but one way of salvation, even the righteousness of god 
There are three branches of the righteousness of God by saith. Remission of sins.  by faith, whereof are three especial branches; Remission of sins; Imputation of Christ his righteousness; Sanctification, newness and holiness of life. Remission and forgiveness of sins, is given to the church and faithful of god, in that of his free mercy and goodness their sins are blotted out, and the account made void, that they shall not be called unto judgement, neither shall any punishment be exacted at their hands. Whereby all satisfaction falleth to the ground, in that of his free mercy and goodness, the Lord putteth away the remembrance and punishment of our sins, forgiveth all our infirmities, redeemeth our life from the grave, and crowneth us with mercy and compassion; yea, he only forgiveth, because he only is offended. I, even I (saith he) am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. Yea though they were as red as scarlet, and as a menstruous cloth, as the stars of the sky, and as the sand of the seashore which is innumerable. Even original sin, which 
Original sin.  is the root of all mischief within, together with all the branches thereof, the lusts of the heart, the evil motions of the mind, the consent of reason, the deed performed. He forgiveth all our negligence in not keeping his commandments, and our transgression and rebellion against them, he hath delivered us from the guilt, and from the punishment, and hath freely enriched us with life eternal, by the merits and intercessions of Christ jesus our mediator, who is our redemption and sanctification, and satisfaction: that we might be delivered from condemnation, for there is no condemnation to them that are in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of sins that are passed. This is that righteousness of God, through the faith of jesus, even the remission of sins, whereunto all the prophet's witness. The Apostle speaketh by way of proclamation. Be it known unto you therefore men and brethren, that through this man, is preached unto you the forgiveness of sins, and from all things from which ye cannot be justified by the law of Moses, by him every one that believeth is justified. By way of consolation and comfort, for they are glad tidings. Little children, I writ unto you, because your sins are forginen you for his name sake. By way of doctrine. And ye know that he was made manifest, that he might take away our sins: In whom we have redemption through his blood, that is the forgiveness of sins. Nevertheless though we be freed from the punishment, yet are we subject 
Affliction and correction.  to the correction which it pleaseth god to lay upon us, either for the trial of our faith and patience, or to bring us to humility, or for some other occasion which he in his wisdom best knoweth.  
The second branch of the righteousness of God by faith, 
2. Imputation of Christ his righteousness.  is, the Imputation of Christ his righteousness, whereby we are justified, & stand as righteous before the judgement seat of God, not being clothed with our merits, but being enriched with his mercy. In consideration of which righteousness, we are to cite & to summon ourselves, before the tribunal seat of God's judgement, where we shall understand what is that righteousness which is required at out our hands, even a most perfect and absolute obedience of the law, which reqireth 
What is the true righteousness. Man is altogether sin.  the heart, and a most heavenly pureness. And seeing that man is full of corruption and wickedness, and from the sole of the foot unto the head, there is nothing in him but wounds and swellings, and sores, and that the head is sick, and the whole heart is heavy (contrariwise, Christ being man, and taking our sinful flesh upon him, yet being without sin, is in most glorious sort appareled with righteousness, yea even the hem of his vesture lacketh not virtue, being so gloriously arrayed in a vesture of broidered gold and needle work, as the Prophet speaketh) from Christ have we all our clearness and purity, all our attire, wherein we shine as Angels of light, by whom all righteousness is derived unto us: which the prophet in the person of jehoshua lively 
Zachar●ah 3. 3.  expresseth. Now jehoshua was clothed with filthy garments and stood before the Angel; and he spoke unto those that stood by him, saying; Take away the filthy garments from him. And unto him he said; Behold I have caused thine iniquity to departed from thee, I will  thee with change of raiment. And I said, let them set a fair diadem upon his head, so they set a fair diadem upon his head, and clothed him with garments, and the Angel of the Lord stood by. What may be the filthy garments? Even the uncleanness of our wickedness, the impurity of our thoughts, our abominable and daily weltering in our sins, and until they are taken away, how ugly and contemptible are we in the sight of God? Which place of the Prophet, though some interpret it of Christ, in that he was clothed in our flesh, and bore our sins, yet in respect of us, it may have this sense and meaning. For what are we else, before it please god to take mercy upon us? He it is that cleanseth us from our sins for his name sake; he it is that saw us when when we were polluted in our blood, and then he said, we should live, even when we were polluted in our blood, he said; Thou shalt live. Behold I have caused thine iniquity to departed away from thee, and I will  thee with change of raiment. For he 
What the rich garment is wherewith the polluted sinner is a●●aied.  was made sin for us that knew no sin, that we should be made the righteousness of God in him. Yea where sin abounded, there grace abounded much more; that as sin had reigned unto death, so might grace also reign by righteousness to eternal life, through jesus Christ our Lord. Which righteousness of God by the faith of jesus Christ, is imputed unto all, and upon all that believe. By this imputation, we are clothed with the righteousness of Christ, through whom, we behold the face of God to be unto us most cheerful; by whom we have an entrance unto the father; by whose purity and holiness all our spots are covered. Without which imputation all our works are unrighteous, for by the righteousness of faith are all our works made perfect; and being engraffed into Christ, and made partakeres of his righteousness, our 
The effect of this righteousness.  works are accounted before God as just and righteous; in whom all our imperfections are blotted out; and those works which are done of faith, are accepted through the imputation of Christ his righteousness. For as in us there is nothing but sin, so in Christ is all our sufficiency, upon whom, as upon the sacrifice, was cast that curse of man, that his condemnation, might be our absolution; and our happiness, his righteousness; according to that of the prophet David, who knew it by his own experience to be most true, that the man is blessed, unto whom God imputeth righteousness without works. Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man unto whom the Lord imputeth not sin, that the lord might only be just, and a justifier of him, that is of the faith of jesus. Who took upon him our person, was accused for us, and judged as a sinner, not for his own, but for the faults and transgressions of other, being himself pure and without spot, that he might undertake that punishment that was due unto our sins, and endue us with his righteousness. So that now we are just and righteous in him, not that we can satisfy the judgement of God by our own works, but that we are accounted just and righteous through Christ, who is ours through faith. Who is made unto us, wisdom, and righteousness, & satisfaction, and redemption, that he that rejoiceth, might only rejoice in the Lord; for whose sake we are freely accounted both just & innocent before god, in whom are seen the glorious treasures of God, that we might be enriched by him. For if we look for salvation, we are taught by the very name of jesus, that it is in him; if we seek for any other gift of the spirit, they are to be found in his anointing; if we seek for strength, it is in his dominion; if we seek for clearness, it is in his conception; if we seek for tender kindness, it showeth itself in his birth; whereby he was made in all things like unto us, that he might learn to sorrow with us. If we seek for redemption, it is in his passion; if we seek for absolution, it is in his condmnation; if we seek for release of the curse, it is in his cross; if we seek for satisfaction, it is in his sacrifice; if we seek for cleansing, it is in his blood; if we seek for reconciliation, it is in his going down into hell; if we seek for mortification of the flesh, it is in his burial, if we seek for newness of life, it is in his resurrection; if for immortality, it is in his victory over death; if we seek for the inheritance of the kingdom of heaven, it is in his entrance into heaven; if we seek for defence, for assuredness, for plenty and store of all good things, it is in his kingdom. And therefore this is the diadem and beautiful crown that is set upon our heads, the fine linen, and the silk, and the broidered work, wherewith we are covered; these are the ornaments wherewith we are decked, the bracelets on our hands, and the chain that is put about our necks; this is the frontlet on our face, the earrings in our ears; this is the garment of silver and gold wherewith we are clothed; this is the fine flower, the honey and the oil whereby we become so bewtiffull. Even the remssion of our sins and the imputation of Christ his righteousness, who hath put away our transgressions like a cloud, and our sins like a mist, and filled our hearts with joy and gladness, that in a sure confidence we may break out and say. Now there is no condemnation to them which are in Christ jesus. Rejoice therefore O ye heavens, at the goodness and mercy of the Lord, for he only hath done it; shout ye lower parts of the earth; braced forth into praises ye mountains, 
3. Sanctification. The law is fulfilled of the regenerate, by reason of Christ.  O forest, and every tree threin. The third branch is sanctification and holiness of life, whereby as before, being unregenerate we hated the law, and the law was unto us the cause of death; now being reconciled to God of our own accord (respecting our former rebellion) we are ready and obedient to do the will of God, yea and all our delight is therein: so now unto us it ceaseth to be a curse and condemnation, for the law of God is writ in our hearts, whereby we understand the will of God, and are stirred up to the obedience thereof. So then through faith, the law is not made of none effect, but it doth rather establish the law. For without Christ the law is not fulfilled, yea it setteth our concupiscence on fire, and maketh us subject unto condemnation, but in Christ we find the exact righteousness of the law, for he is the end of the law to every one that believeth, by whom also we are sanctified, and our hearts framed to the obedience of the law, which though it be unperfect, yet doth it aim at perfection. And this obedience proceedeth from faith, which through the merit of Christ obtaineth the holy spirit, which spirit doth make us new hearts, doth exhilarat us, doth incite and inflame our hearts to do the law willingly. Now the law in the regenerate, that is, in those whose sins are forgiven, unto whom the righteousuesse of Christ is imputed, who are sanctified, bringeth forth good fruits. Therefore evil actions proceed not from the law and from 
The works of the regenerate, no cause of justification.  the regenerate, but from sin and our corrupt nature. Neither let us think so highly of these fruits, as though from thence our justification were derived. For though we hate sin in other men, and especially in ourselves, although we delight in all things which are agreeable to the 
A true doctrine of good works.  will of god, although all our actions and conversation do express the same, yet are they but signs and tokens of our love to God, and arguments to us of our election; and fruitful examples to draw others to that excellent knowledge which is in Christ. The law in the regenerate, & a mind rightly form and ruled, persuaded on thing, but corruption also which hath her seat in the regenerate, an other thing, for it striveth against the spirit and the law of the 
In the regenerate, is a fight betwixt the flesh and the spirit. An especial comfort in this fight, is, that we are under grace.  mind, so that they cannot either live as well as they would, or be so void of sin as they could wish. Nevertheless this is their comfort, that they are not under the law but under grace, whereby enjoying the favour, mercy, fréegoodwill and benevolence of God toward us in Christ, the relics of sin are not imputed unto us, but we are reputed and accounted before God, as men fully and perfectly just. He hath given us his spirit, the fullness whereof we do not enjoy, because in this life there will always remain in us remnants of sin, which fight against the spirit. Which conflict, the Apostle plainly setteth forth before our eyes, having sufficient experience thereof in himself. For the mind of a regenerate man is spiritual, but he himself is carnal, sold under sin, and that which he hateth, that doth he; in his flesh there is no good thing. To will, is present, but he findeth no means to perform that which is good, yea evil together continually is present with him, and though his inner man delight in the law of God, yet doth he see an other law in his members, rebelling against the law of his mind, and leading him captive unto the law of sin, which is in his members. And that even the godly might know, that they are laden 
The profit of this fight.  with infirmities, therefore is this sting left in their flesh, that they might always have recourse unto the Lord, who is able to beat down sathan under their feet. For this 
From whence is victory in this fight.  victory is in Christ, and therefore S. Paul with a gladsome voice breaketh out, I thank God through jesus Christ our Lord. Who indeed is sufficient & well able to endue us with that strength, that we may valiantly overcome the assaults 
Armour of proof,  and fiery darts of satan. For the weapons of our warfare are not carnal, but mighty through God, to cast down holds, principalities and powers, even the prince of darkness of this world, and all spiritual wickedness which is in high places, as it were on the higher ground, and hath marvelous vantage over us. Wherefore we ought to be more heedful 
We ought to watch and be diligent.  and diligent always, and watchful, that the enemy take us not at unawares: seeing not only our enemies without us are very strong, but also our own flesh is ready to betray us, and to take armour against us. And who knoweth not how hard a thing it is to behave himself wisely and warily in a civil war? Wherein, although we know not which part shall have the upper hand, yet to fight with an expert and renowned Captain, it seemeth unto us, that the victory is written in our hands, yea and our hearts are fully persuaded, and rejoice in hope thereof. In this fight, we cannot want a wise and expert Captain, which hath borne the brunts of this war, and overcome the danger by a greater force from above, then ever was seen to be in man. Whose 
The best counsel in this fight is continually to resist sin, and to meditate and practise mortification.  counsel is, that by all means, continually we resist sin, giving us to know and understand, that he that obeyeth sin, is the servant of sin unto death. But we are neither servants nor debtor unto the flesh, to live after the flesh, for if we live after the flesh, we shall die for ever, but if we mortify and kill the deeds of the body by the spirit, we shall live. If we desire to bear about us the dying of our Lord jesus Christ, the life of jesus shall be made manifest in our bodies, even in our mortal flesh. We are baptized in Christ even into his death, that as he was raised up from the dead to the glory of thy father, so we should walk in newness of life, that our old man being crucified, the body of sin might be destroyed, that henceforth we should not serve sin, in that we are dead thereunto. Therefore because our life is hid with Christ in God, let us set our affections on those things which are above, and let us mortify our members which are on the earth, fornication, uncleanness, inordinate affections, evil concupiscence, covetousness, which is idolatry, 
As the victory over sin consisteth in the mortification of our sinful flesh. So the way to happiness is vivification and holiness of life.  together, with all those works of the flesh which the Apostle nameth, Galat. 5. 19 22. or elsewhere, yea and all those which are contrary to the wholesome doctrine of Christ: knowing that the wrath of God cometh upon the children of disobedience, and that the end of sin is death, and that the fruit of holiness, and the end thereof, is everlasting life; for the wages of sin is death, but the gift of God is everlasting life, through jesus Christ our Lord. Think ye therefore that ye are dead to sin, but are alive to God in jesus Christ our Lord, whom God hath raised up and sent to bless us, in turning every one of us from our iniquities, that we might walk in the spirit, and in all godliness of life; whereby we may avoid the lusts of the flesh, and walk worthy of that vocation whereunto we are called, being followers of God as dear children, approving that which is pleasing unto the Lord: By all means avoiding the fellowship of the unfruitful works of darkness, and that as children of light, we may fulfil the works, and bring forth the fruits of light and of the spirit, in all godliness, righteousness and truth: having peace in our conscience, and joy in the holy Ghost to godward, through Christ; giving thanks always with spiritual songs, singing and making melody to the Lord in our hearts. Now seeing we 
By this sanctification we are enabled to perform our duty to  are in Christ, let us be as new creatures, for old things are passed away, behold all things are become new. For whereas before we were haters of God, and maliciously set against him, now through his mercy who hath written his laws in our hearts, and given us a heart of flesh, through the grace which we have in Christ, we are ready and willing to love God, to fear him, and to keep his commandments, 
God.  whereby he dwelleth in us and we in him: ready to acknowledge him to be the giver of all good things; ready to give him thanks for all his benefits; ready in all necessities and agréevances, to pray unto him, and to seek help at his hands, to put our trust only in him. Yea the image of God in a measure, is renewed and restored in us, that we might walk in newness of life because he is holy. And as our life and conversation is renewed to the glory of God, so is it also profitable to the furtherance of our neighbour, whom in all charitable order, we are as 
Our neighbour.  willing to help as ourselves, being merciful, humble, long suffering, forbearing one an other, forgiving one an other, as Christ forgave us. Providing for the necessities of one an other, as Christ is plenteous toward us in all good things, heartily loving one an other, laying aside all filthiness, not only for the love of God and hatred of sin, but also for fear of offence, lest our brethren by our example, should be drawn to evil. Dealing in all simplicity, in that the old man is put off with his works; putting away all hateful and cursed speaking, for that the gospel and doctrine of Christianity is in all kindness and brotherly love, which is even the full accomplishment of the law, submitting ourselves one to another in the fear of the Lord. Having the peace of God ruling in our hearts, the word of 
Yea we are instructed how to behave ourselves in all wisdom.  God plenteously dwelling in us in all wisdom, procuring all things honestly in the sight of God & men, having peace as much as in us lieth with all men, using this world as though we used it not; neither being too much axalted in prosperity, nor cast down in adversity, but as the children of God, we commit our ways unto him, yield ourselves to the direction of his holy spirit, in all obedience, depend upon his providence, trust in his promises, wait patiently for the day of revelation & the coming of Christ, endure and persevere unto the end. Yea we are mortified in the body because of sin, having our life in the spirit 
Spirit.  for righteousness sake. Which spirit quickeneth our mortal bodies, beareth witness with our spirit, that we are the children of God: Whereby we are rid from the spirit of bondage which is in fear, and are endued with that of adoption, which bringeth forth good fruits, which the father accepteth, though indeed they be of small perfection & not answerable to that high calling which is in Christ. God doth not only by imputation accept our works, but 
Affliction the end of this fight.  also by affliction trieth our obedience, before we come to that spiritual rest, which he hath prepared for us, and we in hope enjoy. Yea we are heirs with Christ: How or in what respct? If so be that we suffer with him, that we may also be glorified with him. Which affliction and persecution, is the end of our spiritual fight, & the entrance into glory: Which in this world is to us as a proof of our patience; our patience, a help to experience; our experience, a furtherer of our hope; which hope maketh us not ashamed, 
The profit of affliction.  because the love of God is shed abroad in our hearts, by the holy ghost which is given us. Again, it maketh our infirmities and imperfections known unto us, it correcteth our sinful desires, & the evil lusts of our flesh, it bringeth us to a mutual and hearty love one of an other; it breedeth in us a courageous mind to withstand the assaults of Satan: it increaseth in us the hope of our election, frameth us to immortality, worketh a most effectual and gladsome 
Perseverance in affliction is the stay of the spiritual man.  & comfortable meditation of the life to come. Only we are to take heed of this downfall, that we faint not, because the crown of glory is not given, but to him that overcometh and endureth until he come to the end of his race. Moreover, unto these commodities which come unto us by reason of these afflictions, there are also added most 
Consolation in affliction.  comfortable consolations. For it is the will of God that we suffer affliction for his name sake, and blessed are they that do so. And if God be on our side who can be against us? All things come from the providence of God, if with gladness we receive blessings from the Lord, why should we not in all obedience receive punishment & correction also? We know also, that all things work together for the best, unto them that love God, and to them that are called of his purpose. Yea our afflictions, indeed light afflitions, which are but for a moment, cause unto us a far more excellent and an eternal weight of glory. Not that we in respect of those afflictions are worthy of the same, but because it pleaseth the father, to give unto his children the kingdom of heaven. Let us therefore with all patience wait for the perfection of our adoption, even the redemption of our soul and body. And though we sigh while we are in the flesh, yet are we not alone, for our brethren also which have the first fruits of the spirit, sigh together with us; yea every creature groaneth with us also, and traveleth in pain even to this present time, until it be delivered from the bondage of corruption, into the glorious liberty of the sons of God. And seeing even the creatures shall be restored, how comfortable should our hope be, while we look not on the things that are seen, for they are but temporal, but on the things which are not seen, which are eternal. For the which with patience we abide, knowing that our hope is not of those things which we see, and shall in time most certainly come to pass. Not only our brethren and every creature sigheth with us, but also the spirit is partaker of our groanings, and while we offer up our prayers to god in our afflictions and extremities, the spirit helpeth our infirmities, and in a greater measure maketh request for us, with infinite sighs, which 
The spirit a helper of our infirmities & ignorance.  cannot be expressed. Yea, he helpeth also our ignorance, in that according to the pleasure and will of God, he maketh request for the saints, and he which searcheth the hearts, knoweth what the meaning of the spirit is. Moreover the finisher of our hope and the crown of our glory even Christ jesus, which is dead, yea, or rather which is risen again, who is also at the right hand of God, he maketh intercession and request also for us. Now then are there any accusers of whom we 
The assured confidence of salvation which we have in God through Christ.  ought to be affrayed before God, seeing that God absolveth us as just? can sathan charge us? or doth his accusations any whit avail? seeing that through faith in Christ, we have peace towards god, and our conscience is delivered from the guilt of sin? Who shall lay any? nay the whole burden of our sins to our charge? It is god that cleareth, it is god that justifieth, yea it is Christ that unladeth us. Come unto me saith he, ye that are heavy laden, and I will ease you, and refresh you. Who shall condemn us? Is it not Christ that hath redeemed us, who also shall come to be 
A caveat.  our judge? Only let us cast aside our high minds, which are lifted up with merit and desert, and confessing our unworthiness, 
Humility is greatly requited to justification.  in all fear and humility let us approach unto the throne of grace, there to receive these bounteous alms and rich treasures, which the gifts of Sheba, nay the wealth of Solomon cannot accomplish, which neither silver, gold, or precious stones, yea the delicatest treasure in the world, nay the world itself may match and countervail. Which heavenly treasure, could by no other means be bought and purchased for us, but by the precious blood of jesus Christ; who as an innocent lamb without spot, 
How our righteousness and justification, is accomplished.  was offered up for our sins, even the just for the unjust, who being free from sin, and knowing no sin, yet was made sin for us, that is a sacrifice for sin, that we might receive I say, this rich treasure, even the righteousness of God in him, redemption and justification. So that the punishment of our sins is swallowed up in victory, that with the Apostle we may in joy burst forth and say. O death where is thy sting? O grave where is thy victory? The sting of death is sin, and the strength of sin, is the law. But thanks be unto God, who hath given us victory through our Lord jesus Christ. Who shall separate us then from the love of Christ? shall tribualtion, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written; For thy sake are we killed all day long. We are counted as sheep for the slaughter. Nevertheless in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God, which is in Christ jesus our Lord. The s●●●ne of all, is this; that the righteousness of man, by reason of idolatry and wickedness proceeding from his corrupt nature, is abominable in the sight of god; and that by no excuse or devise, he may acquit himself before the judgement seat of God; but he is subject, both jew and Gentile, to the condemnation which the justice of God doth require. Therefore lieth it not in man's power, by the law of the works thereof, to attain unto righteousness, because in his heart he hateth the law, he being carnal, and the law spiritual. As he desireth to hide his sin, so by the law, is the knowledge of sin, and as he seemeth to himself, to be just, before he examine his life by the law, (not but that by the law he is condemned, but he putteth his condemnation far from him, and thinketh not of it (so is the law the cause of transgression of sin and of death. Yea, the regenerate man is stained with sin, therefore neither can he be justified by the law. So that the righteousness of man, is that, which is from God by faith in Christ, unto all that believe. Of which righteousness, there are three branches. Remission of sins, which is not free from correction, though there be deliverance from eternal punishment and damnation. The second branch, is the 
Conclusion  Imputation of Christ his righteousness, whereby the filthy garments of our sins are taken from us, and we arrayed in a vesture and garment of broidered gold, I mean, having not only our sins forgiven us, but the righteousness and holiness of God also imputed unto us. The third branch is sanctification and holiness of life, by the which we are made fit to fulfil the law. Yea, seeing that while we are clothed with this body of flesh, sin remaineth, and that the flesh fighteth against the spirit, we are to meditate and practise the mortification of our sinful flesh. Having this advantage, that we are under grace, and that also by Christ we obtain victory. And not only to practise mortification, but to bring forth the fruits of the spirit, and of the inner man, even the love which we do owe unto God, and that charitable duty which we are bound to extend to our neighbour. And at all times we offer up ourselves as an acceptable sacrifice unto God, seeking the glory of his name, as well by our death, as by our life, knowing this, that in afflictions whatsoever, (if so be it we endure with patience) we shall not be destitute of comfort and consolation. Yea such, that may swallow up the bitterness of all torments, beside that rich reward that is reserved for them in the life to come, who with all confidence and boldness, willingly and readily confess Christ before men, standing to the trial of their faith, and the assuredness of their undoubted hope, even to the shedding of their blood. Now the God of all comfort and consolation, even the God of peace, which brought again from the dead our Lord jesus Christ, the great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in all good works to do his will, working in us that which is pleasant in his sight, through jesus Christ; To whom with the Father and the holy Ghost, be all praise, dominion, and power, both now and for ever,  
Amen. Deo soli laus & gloria.   

Of Predestination.  
A brief declaration of Predestination, set forth by that learned man and principal member in Christ's Church. M. Theodore Beza.  
A weighty and most necessary matter for every true Christian to know, containing the very ground and principal scope of religion: which the more we read, the more we may, both for the sweetness and singular profit that it yieldeth to them whose hearts it pleaseth God to open, and whose minds are lightened by God's good spirit.  He that hath ears to hear, let him hear. Mat. 13. 9 They which pertain to the kingdom of God, to them it is given to know this and all other secrets and mysteries belonging to salvation and everlasting life. As for the rest, and them which are without, all things are spoken in parables; there is a vail before them, that they seeing, should not see; and hearing, should not hear; and having hearts to perceive, should not understand. Mat. 13. 11. Act. 28. 25. 26. 27. 

The first Chapter.  
The question of God's eternal Predestination, is not curious or unprofitable, but of great importance, and very necessary in the Church of God.  
SAint Augustine in his book of Perseverance, 
De bono perseverantiae. Objection.  chap. 14. saith; that they which were against him as adversaries in this question, did allege that this doctrine of Predestination, did hinder the preaching of God's word, and caused that it could not profit. As if saith he, 
Answer.  this doctrine had hindered the Apostle Saint Paul to do his duty, who so oftentimes doth commend unto us, and teach Predestination, and yet never ceaseth to preach the word of God. Also saith moreover; As he that hath received the gift can better exhort and preach, so he that hath received this gift, doth hear the preacher more obediently, and with greater reverence, etc. We do therefore exhort and preach, but they only which have ears to hear, do hear us quietly, and to their comfort: and in those that have them not, this sentence is fulfilled, That hearing with their ears, they do not hear, for they hear with outward sense, but not with the inward consent. Now why some men have these ears, and others not, it is, because it is given to some to come, and to others not. Who knew God's counsel? must that be denied which is plain and evident, because that cannot be known which is hid and secret? Again in the 15. Chapter; I pray you (saith he) if some under the shadow of Predestination, give themselves to slothful negligence, and as they are bend to flatter their flesh, to follow their own lusts, must we therefore judge, that this which is written of the foreknowledge of God is false? Now surely this is very handsome, and to the purpose, that we shall not speak that which by the scripture is lawful to speak. Oh we fear (say you) lest he should be offended which is not able to understand and take it. And shall we not fear say I, lest while we do hold our tongues, he that is able to take the truth, be taken and snared with falsehood and error? Also in the twenty chapter of the same book, he writeth in this sort. If the Apostles and Doctors of the Church, which came after them, did the one and the other, both teaching the eternal election of God purely and truly, and also retaining the faithful in godly life and manners, what moveth these our adversaries (seeing they are overcome with the manifest and invincible truth, to think they speak well, saying; Although this doctrine of Predestination be true, yet it ought not to be preached unto the people. Nay so much the rather it is good to be thoroughly preached, that he that, hath ears to hear, may hear. And who hath them? But he that hath received them of God, who promiseth to give them. And as for him that doth receive it, let him refuse it if he will, so that he that doth receive it, may take it, drink it, be sufficed, and have life. For as we must preach the fear of God, to the end that God may be truly served, so must we preach predestination, that he which hath ears to hear may hear, and rejoice in God, not in himself, for the grace of God towards him. This is the mind, of that excellent Doctor, as touching this point. Which notwithstanding, bindeth us to two conditions. The one is, that we speak no farther herein, than God's word doth limit us. The other, that we set forth the same thing which the scripture teacheth accordingly and to edification. Wherefore we will briefly speak of both these parts: first of the doctrine itself, and next, of the use and applying of the same.   

The second chapter.  
Of the eternal counsel of God hid in himself, the which afterwards is known by the effects thereof.  
GOD whose judgements no man can comprehend, 
The council, purpose, & will of God, is the fountain and original of all causes.  whose ways cannot be found out, and whose will ought to stop all men's mouths, according to the determinate, and unchangeable purpose of his will, by the virtue whereof, all things aremade; yea those things which are evil and execrable, (not in that they be wrought by his divine counsel, but forasmuch as they proceed of the prince of the air, and that spirit which worketh in the children of disobedience) hath determined from before all beginning with himself, to create all things in their time for his glory, and namely men; whom he hath made, after two sorts clean contrary one to the other. Whereof he maketh the one sort (which it pleased him to choose by his secret will and purpose) partakers of his glory through his mercy, 
Vessels of honour.  and these we call according to the word of God, the vessels of honour, the elect, the children of promise, & predestinate to salvation: And the other whom likewise it pleased him to ordain to damnation (that he might show forth his wrath and power to be glorified also in them) we do 
Vessels of dishonour.  call the vessels of dishonour and wrath, the reprobate and cast off from all good works.  
This election or predestination to everlasting life, being 
Our election is hid in the secret purpose of God.  considered in the will of God (that is to say) this self same determination or purpose to elect, is the first fountain and chief original of the salvation of God's children: neither is it thereon grounded as some say, because god did foresee their faith or good works; But only of his own good will, from whence afterwards the election, the faith, and the good works spring forth. Therefore when the scripture will confirm the children of God in full and perfect hope, it doth not stay in alleging the testimonies of the second causes, that is to say, in the fruits of faith, nor in the second causes themselves, as faith, & calling by the Gospel, neither yet sometimes in Christ himself (in whom notwithstanding we are as in our head, elected & adopted) but ascendeth higher, even unto that eternal purpose which god hath determined only in himself.  
Likewise, when mention is made of the damnation of the reprobate, although the whole fault thereof be in themmselues, 
Reprobation is hid in the secret purpose of God.  yet notwithstanding, sometimes when need requireth, the scripture to make more manifest by this comparison, the great power of God's patience, and the riches of his glory towards the vessels of mercy, leadeth us unto this high secret, which by order is the first cause of their damnation. Of the which secret, no other cause is known to men, but only his just will, which we must with all reverence obey, as coming from him, who is only just, and cannot by any means, nor of any man in any sort be comprehended. For we must put difference betwixt the purpose or ordinance of reprobation, and reprobation itself; 
The secret purpose to elect or reprove only appertaineth to God, but the causes of election & reprobation are manifest in the Scriptures.  because God would that the secret of this his purpose, should be kept close trom us: and again we have the causes of Reprobation, and Damnation, which dependeth thereof, expressed in God's word: that is to say, corruption, lack of faith, and iniquity, which as they be necessary, so are they also voluntary in the vessels made to dishonour, like as on the other part, when we describe orderly the causes of the salvation of the elect, we put difference betwixt the purpose of the electing, which God hath determined in himself, and the election which is appointed in Christ. In such sort, that this his purpose, or ordinance, doth not only go before election in the degree of causes, but also before all other things that follow the same.  

The chief matters gathered out of this second chapter, with places of proof taken out of the word of God, joined thereunto.  
God disposeth all according to his will, and hath created all things for his glory, and namely man. Concerning whom, first he challengeth the ordering of all affairs, as also the hardening of hearts. Secondly, he hath made them after two sorts, the one contrary to the other.  
That God disposeth all according to his will.  
Esay. 46. 9 10. 11. 12. Remember the former things of old; For I am God, and there is no other God, and there is nothing like me. Which declare the last thing from the beginning, and from of old, the things that were not done saying. My counsel shall stand, and I will do whatsoever I wil I call a bird from the East (Cyrus' which shall come as swift as a bird) and the man of my counsel (who shall execute that which I have determined) from far; As I have spoken, so will I bring it to pass, I have purposed, and I will do it.  
Esa. 14, 26. The Lord of hosts hath determined it, and who shall disannul it? and his hand is stretched out, and who shall turn it away?  
Dan. 4. 32. All the inhabitants of the earth, are reputed as nothing, and according to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can stay his hand, nor say unto him; What dost thou?  
Ephe. 1. 9 11. And he hath opened unto us the mystery of his will, according to his good pleasure which he hath purposed in him. In whom also we are chosen when we were predestinate according to the purpose of him, which worketh all things after the counsel of his own wil Gal. 1. 4.  
job. 9 10. God doth great things and unsearchable, yea marvelous things without number.  
Rom. 9 20. O man, who art thou which pleadest against god? shall the thing form, say to him that form it, why hast thou made me thus?  
That God hath the ordering of men's affairs, as also of hardening the heart.  
Gene. 45. 7. 8. joseph to his brethren, God saith, he sent me before you, to preserve your posterity in this land, and to save you alive by a great deliverance. Now then, ye sent me not hither, but God, who hath made me a father unto Pharaoh, and Lord of all his house, and ruler throughout all the land of Egypt.  
Esay. 10. 5. 6. 7. 8. 11. 12. 13. 15. O Ashur, the rod of my wrath, and the staff in their hand, is mine indignation. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the pray, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem it so, but he imagineth to destroy and cut off not a few nations. For he saith; Are not my princes altogether Kings? Shall not I as I have done to Samaria, and to the idols thereof, so do to jerusalem and the idols thereof? But when the Lord hath accomplished all his work upon mount Zion and jerusalem, I will visit the fruit of the proud heart of the king of Ashur, and his glorious and proud looks. Because he said; By the power of mine own hand, have I done it, and by my wisdom, because I am wise. Shall the axe boast itself against him that heweth therewith? or shall the saw exalt itself against him that moveth it? As if the rod should lift up itself against him that taketh it up, or the staff should exalt itself, as it were no wood. When God hath punished his children with the rod, he casteth it into the fire.  
jere. 10. 23. O Lord, I know that the way of man is not in himself, neither is it in man to walk and to direct his steps. For though man may purpose, yet God will dispose.  
1. Kings. 12. 15. The king Rehoboam, (Salomons son a wise father and a foolish son) following the counsel, of young men and green heads, hearkened not to the lawful request of the people. For it was the ordinance of the Lord the he might perform his saying, which he had spoken by Ahijah the Shilonite, unto jeroboam the son of Nebat.  
2. Chro. 10. 15. A note out of the Geneva bible, upon this place of scripture, concerning Rehoboam, who yielded unto young men's counsel. God's will imposeth such a necessity to the second causes, that nothing can be done but by the same. And yet man's will worketh as of itself, so that it cannot be excused in doing eviil, by alleging that it is God's ordinance.  
2. Chro. 11. 4. When Rehoboam had gathered nine score thousand chosen men of war, to fight against Israel, that is, those his subjects which did rebel against him, the Lord warned him, & them by his prophet Shemaiah, saying; Ye shall not go up, nor fight against your brethren, return every man to his house. For this thing is done of me saith the Lord. They obeyed therefore the word of the Lord, and returned from going against jeroboham.  
2. Chro. 22. 7. And the destruction of Ahaziah came of god, in the he went to joram. For when he was come, he went forth with joram against lehu, the son of Nimshi, whom the Lord had anointed to destroy the house of Ahab.  
2. Chro. 25. 19 20. King joash sent unto king Amaziah and said; Thou thinkest, lo thou hast smitten Edome, & thy heart lifteth thee up to brag. Abide now at home, why dost thou provoke to thine hurt, the thou shouldst fall & judah with thee? But Amaziah would not hear, for it was of God, that he might deliver them into his hand, because they sought the Gods of Edom.  
The note upon the place. Thus God oftentimes plagueth, by these means wherein men most trust, to teach them to have their recourse only to him. And to show his judgements, he moveth their hearts to follow that which shallbe their destruction.  
The ordering of the journey of Abraham's servant, and of the three wise men that sought Christ by the leading of a star; the circumstances also of Christ his death and passion, show how God ruleth the affairs of man.  
Psal. 64 8. 9 Their own tongues shall make them fall, insomuch that who so seethe them shall laugh them to scorn. And all men that see it shall say; This hath God done, for they shall perceive that it is his work.  
Pro. 19 33. The lot is cast into the lap, but the disposition thereof, is of the Lord. Which thing is wonderfully expressed in the story of jonas.  
God ordereth not only their affairs, but their affections also, as hatred, goodwill, joy, and sorrow.  
Pro. 21. 1. The king's heart is in the hand of the Lord, as the rivers of waters, he turneth it whither soever it pleaseth him. Goe 21. 22. 23. Esther. 15. 11.  
Acts. 4. 25. 26. 27. 28. 29. Why did the Gentiles rage, and the people imagine vain things. The kings of the earth assembled, and the rulers came together against the Lord, and against his Christ. For doubtless against thine holy son jesus whom thou hadst anointed, both Herode and Pontius Pilate, with the Gentiles and people of Israel, gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done.  
2. Sa. 16. 11. David said to Abishai, and to his servants; Behold, my son which came out of mine own bowels, seeketh my life, then how much more now may this son of jemini. Suffer him to curse, for the Lord hath bidden him. It may be that the Lord will look upon my affliction, and do me good, for his cursing this day.  
Pro. 16. 7. When the ways of a man please the Lord, he will make also his enemies at peace with him.  
Gen. 31. Now jacob heard the words of Laban's sons, saying; jacob hath taken away all that was our fathers, and of our father's goods hath he gotten all his honour. Also jacob beheld the countenance of Laban, that it was not towards him as in times past. And the Lord said unto jacob; Turn again into the land of thy fathers, and to thy kindred, and I will be with thee. Then jacob called his wives, and said; I see your father's countenance, that it is not towards me as it was wont, and the God of my father hath been with me. And ye know that I have served your father with all my might. But your father hath deceived me, and changed my wages ten times (the is, oftentimes) but god suffered him not to hurt me. If he thus said; The spotted shallbe thy wages, than all the sheep bore spotted: & if he said thus, the party coloured shallbe thy reward, then bare all the sheep party coloured. Thus hath God taken away all your father's substance, and given it unto me. And the angel of god said unto me in a dream; jacob lift up now thy eyes, and see all the héegoats leaping upon the shée-goats the are particoloured. For I have seen all the Laban hath done unto thee. And now arise, get thee hence out of this country, and return into the land where thou waste borne. Then his wives answered and said unto him. Have we any more portion and inheritance in our father's house? Therefore all the riches which god hath taken from our father, is ours and our children's, now then, whatsoever God hath said unto thee do it. Then jacob rose up, and set his sons and his wives upon camels, and he carried away all his flocks, and all his substance which he had gotten, and so fled. Which thing, when Laban heard, he made haste and overtook them and spoke angrily unto jacob. And again he said, I am able to do you evil. But the God of your father, spoke unto me yesternight, saying; Take heed that thou speak not to jacob ought save good. jacob said unto Laban, Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. But God beheld my tribulation, and the labour of mine hands, and rebuked thee yesternight. Then Laban said; Now therefore come and let us make a covenant.  
Gene. 27. 41. Therefore Esau hated jacob, because of the blessing wherewith his father blessed him. And Fsau thought in his mind, the days of mourning for my father will come shortly, than I will slay my brother jacob.  
Gene. 32. Now jacob went forth on his journey, and he was to meet with Esau. And jacob fearing his brother, prayed unto God, and said; I am not worthy O Lord, of the least of thy mercies which thou hast showed unto thy servant; I pray thee deltuer me from the hand of my brother, from the hand of Esau. For I fear him, lest he will come and smite me, and the mother upon the children. Gene. 33. And as jacob lift up his eyes and looked, behold Esau came, and with him four hundred men. So jacob went and bowed himself to the ground seven times, until he came near to his brother. Then Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept. And Esau said; What meanest thou by all this drove which I met? Who answered, I have sent it that I might find favour in the sight of my Lord. God changed Esau's murdering mind, and malicious heart, and turned it to love his brother jacob; and to embrace him lovingly and friendly.  
Concerning the hardening of hearts, how it pertaineth to God.  
Rom. 9 18. He hath mercy on whom he will, and whom he will, he hardeneth.  
Deut. 2. 30. Sihon, the king of Heshbon, would not let us pass by him. For the Lord thy God had hardened his spirit, and made his heart obstinate, because he would deliver him into thine hand, as appeareth this day.  
Josh. 11. 20. It came of the Lord to harden their hearts, that they should come against Israel in battle, to the intent that they should destroy them utterly, and show them no mercy, but that they should bring them to nought, as the Lord had commanded Moses.  
1. Sa. 2. 25. Ely warned his sons, saying; If one man sin against an other, the judge shall judge it; but if a man sin against the Lord, who will plead for him? Notwithstanding they obeyed not the voice of their father, because the Lord would ●ley them.  
john. 12. 40. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heal them.  
To you saith Christ to his Disciples, all things are opened that pertain to the kingdom of heaven, but to them which are without, all things are spoken in parables.  
God hath made mankind of two sorts, the one contrarieto the other; the one to declare his mercy, the other, to declare his wrath and judgement, in both, to set forth his glory.  
Rom. 9 22. 23. The which thing the Apostle for our better understanding, doth teach us by similitudes and comparisons. Hath not the potter power of the clay to make of the same lump, one vessel to honour, and an other to dishonour? What and if God would to show his wrath, and to make his power known, suffer with long patience, the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory.  
2. Tim. 2. 19 20. The foundation of God remaineth sure, and hath this seal. The Lord knoweth who are his, and let every one that calleth on the name of Christ, depart from iniquity. Notwithstanding, in a great house are not only vessels of gold & of silver, but also of wood and of earth, and some for honour, and some for dishonour. And that we may know and apply it to ourselves, whether we pertain to God or no, he setteth down the tokens and marks. Verse 21. 22. If any man therefore purge himself, he shall be a vessel to honour, sanctified and meet for the Lord, and prepared unto every good work. Fly also from the lusts of youth, and follow after righteousness, faith, love, and peace, with them that call on the Lord with a pure heart.  
Rom. 8. 29. 30. Those which he knew before, he also predestinate to be made like to the image of his son, that he might be the first borne among many brethren. Moreover, whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified.  
Concerning the other sort, whom he made to declare his wrath and judgement, thus we read.  
Exod. 4. 21. And the Lord said to Moses, when thou art entered and come into Egypt again, see that thou do all the wonders before Pharaoh, which I have put in thy hand, but I will harden his heart & he shall not let the people go. Cap. 10. 1. Again the Lord said unto Moses, Go to Pharaoh, for I have hardened his heart & the heart of his servants, that I might work these my miracles in the midst of his realm. Caep 9 16. Of Pharaoh, God said; And indeed for this cause have I anointed thee, to show my power in thee, and to declare my name throughout all the world, cap. 14. 4. I will harden Pharaohs heart, that he shall follow after you, so I will get me honour upon Pharaoh and upon all his host, the Egyptians also shall know that I am the Lord.  
Pro. 16. 4. The Lord hath made all things for his own sake, yea even the wicked for the day of evil. So that the justice of God shall appear to his glory, even in the destruction of the wicked.  
Ro. 3. 5. Now if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that punisheth? I speak as a man. For thus the wicked use to reason, and yet themselves shallbe found in fault, and the workers of their overthrow.  
Ro. 9 19 The wicked say; Why doth he yet complain, and find himself aggrieved at us? For who hath resisted his will (seeing he hath thus determined of us?) The Apostle answereth them. O man who art thou which pleadest a 'gainst God? Shall the thing form, say to him that form it, why hast thou made me thus? Hath not the potter power of the clay, to make of the same lump, one vessel to honour, and an other to dishonour? What and if God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction? In this matter we ought not to dispute or to be inquisitive, but rather in high estimation to reverence the will of God, and persuade ourselves that we are of the number of those, on whom God's mercy shall be showed; and labour by all means by prayer, and all other holy and virtuous exercises to assure ourselves of the same.  
Election, proceedeth only from the will of God, but not because he did foresee what was in us.  
Deut. 4. 37. And because he loved thy fathers, therefore he chose their feed after them, and hath brought thee out of Egypt in his sight, by his mighty power.  
Ezech. 16. 59 60. Thus saith the Lord God, I might even deal with thee as thou hast done. Nevertheless I will remember my covenant.  
joh. 15. 16. Ye have not chosen me, but I have chosen you, and ordained you, that ye go and bring forth fruit, and your fruit remain.  
Rom. 9 10. Rebecca when she had conceived by one, even by our father Isaac, ere that the children were borne, and when they had done neither good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth, It was said unto her; The elder shall serve the younger. As it is written, I have loved jacob, and I have hated Esau. For he saith to Moses, I will have mercy on him, to whom I will show mercy; and I will have compassion on him, on whom I will have compassion. So than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Therefore he hath mercy on whom he will, and whom he will, he hardeneth.  
Rom. 11. 5 Even so at this present time, is there a remnant through the election of grace. And if it be of grace, it is no more of works, or else were grace no more grace; But if it be of works, it is no more grace; or else were work no more work. What then, Israel hath not obtained that he sought, but the election hath obtained it and the rest have been hardened. According as it is written; God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day  
Tim. 1. 9 Who hath saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ jesus before the world was.  
Ephe. 2. 8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God; Not of works lest any man should boast himself. For we are his workmanship, created in Christ jesus unto good works, which God hath ordained that we should walk in them. He hath chosen us to do good works, and not to be careless, because we are chosen, but rather to assure to our consciences, our election, by good works. According as we read, Collos. 1. 10. That ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of god; strengthened with all might, through his glorious power, unto all patience and long suffering, with joyfulness; Giving thanks, etc.  
Ephe. 1. 5. 11. Who hath predestinate us to be adopted, through jesus Christ unto himself, according to the good pleasure of his will; In whom also we are chosen, when we were predestinate according to the purpose of him, which worketh all things after the counsel of his own will.  
Although the causes of Reprobation proceed principally from the secret and hidden purpose of God, yet are there also sufficient causes in ourselves. Among the rest, these three, Driginall sin, that is, that natural corruption wherein we are born. Secondly, the daily sins and offences which we commit. Thirdly, Unbelief.  
God's hidden purpose.  
Rom. 9 13. I have loved jacob, and hated Esau. Where he saith, not only that Esau was ordained to be hated before he did any evil, (for in so saying, he should not seem to exclude any thing but actual sin and incredulity) but also saith expressly before he was borne. Wherefore he excludeth original sin also.  
If the Apostle had grounded reprobation upon man's corruption, the case had been clear and resolute if it had been true; But forasmuch as he saith plainly, if so pleased God, and it was not in their power to change this his good pleasure, he bridleth man's wisdom, that it might reverence and wonder at God's mysteries, as it is most just to do. And also encourageth the elect to honour the grace of god, which is declared and made famous by such a comparison.  
Causes in ourselves of reprobation, Original sin.  
Psal. 51. 5. Behold, I was borne in iniquity, and in sin hath my mother conceived me.  
Ephe. 2. 3. By nature we are the children of wrath.  
john. 3. 19 And this is the comdemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Their own corruption is a cause in themselves of their own damnation.  
Actual and daily sin.  
Ephe. 4. 17. Henceforth walk not as other Gentiles walk, in vanity of their minds, having their cogitations darkened, and being strangers from the life of god, through the ignorance that is in them, because of the hardness of their heart: which being past feeling, have given themselves unto wantonness, to work all uncleanness, even with greediness.  
1. Cor. 9 10. Know ye not that the unrighteous shall not inherit the kingdom of god. Gal. 6. God is not mocked; For whatsoever a man soweth, that shall he reap. For he that soweth to his flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting.  
Rom. 8. 13. If we live after the flesh ye shall die; But if mortify the deeds of the body by the spirit, ye shall live.  
Unbelief.  
Exod. 5. 2. And Pharaoh said; Who is the Lord, that I should hear his voice and let Israel go? I know not the Lord, neither will I let Israel go.  
john. 6. 64. There are some of you that believe not. For jesus knew from the beginning, which they were that believed not.  
joh. 10. 26. But ye believe not; For ye are not of my sheep as I said: My sheep hear my voice, and I know them, and and they follow me.  
joh. 12. 36. While ye have light, believe in the light, that ye may be the children of the light. These things spoke jesus and departed, and hid himself from them. And though he had done so many miracles before them, yet they believed not in him. That the saying of Esay the Prophet might be fulfilled, that he said, Lord who believed our report, and to whom is the arm of the Lord revealed? Therefore could they not believe, because that the Prophet saith again, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and should be converted, and I should heal them.  
1. Pet. 2. 6. Wherefore it is contained in the scripture, Behold I put in Zion a chief corner stone, elect and precious, and he that believeth therein shall not be ashamed. Unto you therefore which believe it is precious, but unto them which be disobeient, the stone which the builders disallowed, the same is made the head of the corner. And a stone to stumble at, & a rock of offence, even to them which stumble at the word being disobedient, unto the which thing, they were even ordained.  
2. Thess. 2. 10. 11. They that will not believe, God shall send them strong delusions, that they should believe lies, and so be damned.  
Rom. 11. 20. The Apostle speaking of the jews and the Gentiles, saith of the jews; That through their unbelief, they were broken off, and that the Gentiles stand by faith.  
2. Cor. 4. 3. 4. If your gospel be then hid, it is hid to them that are lost; In whom the God of this world hath blinded the minds of infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto them.    

The third Chapter.  
How God putteth in execution his eternal counsel, as well toward the elect, as the reprobate.  
THe Lord God, that he might put in execution his eternal counsel to his glory, prepared a way according to his infinite wisdom, indifferent both to those that he would choose, and those also which he would refuse. For when he determined to show his infinite mercy in the salvation of the elect, and also his just judgement in the condemnation of the reprobate, it was necessary that he should shut up both under disobedience and sin, to show his mercy to all those that believe, that is to say, to the elect, (because faith is a gift of God, which properly belongeth to the elect) and contrariwise, to have just cause to condemn them to whom it is not given to believe, nor to know gods mysteries. Therefore god did this in such sort, and with such wisdom, that the whole fault of the reprobates damnation, lieth in themselves, and on the other side, all the glory and praise of the elects salvation, belongeth wholly to his only mercy. For he did not create man a sinner, for than he 
The creation of man.  should have been (with reverent fear be it spoken, the author of sin, which afterwards he could not justly have punished) but rather he made him after his own image, to wit in innocency, purity, and holiness. Who notwithstanding without constraint of any, neither yet forced by any necessity of concupiscence, as touching his will, (which 
Man's fall.  as yet was not made servant to sin) willingly and of his own accord rebelled against God, binding by his means, the whole nature of man to sin, & so consequently, to the 
Adam fell not by chance.  death of body & soul. Yet we must confess, that this fall, came not by chance or fortune, seeing his providence doth stretch forth itself even to the smallest things. Neither can we say, that any thing doth happen that God knoweth not, or careth not for, except we would fall into the opinion of the Epicures, from the which God preserve us; neither yet by any bare or idle permission or sufferance, which is separate from his will & sure determination. For seeing he hath appointed the end, it is necessary also, that he should appoint the causes which lead us to the same end. Unless we affirm with the wicked Manichées, that this end happeneth at all adventures, or by means of causes ordained by some other God. Furthermore, we cannot think that any thing happeneth contrary to gods will, except we deny 
Enchiri. ad Laurent Cap. 99  blasphemously, that he is omnipotent and almighty. As Saint Augustine noteth plainly in his book De correptione gratia Cap. 104. We conclude therefore, that this fall of Adam, did so proceed of the motion of his will, that notwithstanding it happened not without the will of god: whom it pleaseth by a marvelous and incomprehensible mean, that the thing which he doth not allow, (forasmuch as it is sin) should not happen without his will. And this is done as we said before, that he might show the riches of his glory towards the vessels of his mercy; And his wrath and power upon those vessels, which he hath made to set forth his glory by their shame and confusion. For the final end of God's counsel is neither the salvation of the elect, nor 
The final end of God's counsel, is neither salvation nor damnation, but God's glory.  the damnation of the reprobate, but the setting forth of his own glory, in saving the one by his mecy, and condemning the other, by his just judgement. Then to avoid all these blasphemies, unto the which, the infirmity of our wits, doth draw us, let us confess that the corrupion of the principal work that God hath made (which is man) is not happened by chance, nor without the will of him, who according to his incomprehensible wisdom doth make & govern all things to his glory. Albeit we must confess (in despite of man's judgement, which was limited in the beginning within a certain compass, & after, was miserably corrupted) that the whole fault of his damnation lieth in man. Forasmuch as betwixt the secret and incomprehensible 
The whole fault of man's perdition is in himself and not of God.  will of God, and the corruption of man's nature which is the very first occasion, of the reprobates damnation, the will of the first man was a mean, which being created good, hath willingly corrupted itself, & thereby opened the door to the just judgement of god, to condemn all those, to whom it doth not please him to show mercy. And if they would yet object & cavil; saying that they cannot resist the will of God, let us suffer them to their own destruction, to plead against him, who will be able enough to defend his justice against their quarreling. Let us rather reverence the which passeth the reach and compass of our wits, and turn our minds wholly to praise his mercy, who by his only grace hath saved us, when we deserved the like punishment and damnation, and were no less sinners and wicked than they.  

The chief matters, with places of Scripture for proof.  
God hath appointed a way to his infinite wisdom, and to the execution of his predestination, shutting up all, under disobadience, sin, and unbelief.  
Gall. 3. 22. But the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe.  
Rom. 11. 32. God hath shut up all in unbelief, that he might have mercy upon all (that believe).  
So that the way to the Godly to be partakers of mercy is to believe, wherein we must understand, that faith is a gift of God, peculiarly belonging to the elect and chosen children of God.  
Acts. 13. 48. And when the Gentiles heard it, they were glad and glorified the word of the Lord, and as many as were ordained unto eternal life, believed.  
Ephe. 2. 8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God.  
Titus. 1. 1. Paul a servant of God, and an Apostle of jesus Christ according to the faith of Gods elect (which is proper and peculiar unto them) so that they that are partakers of faith, may assure themselves that they pertain to god.  
Philip. 1. 29. For unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake.  
Gal. 5. 22. The fruit of the spirit, is love, joy, peace, long suffering, gentleness, goodness, faith.  
john 6. 65. No man can come unto me, except it be given unto him of my father.  
As also they that do not believe nor know God, are justly condemned.  
2. These. 3. 2. Pray for us that we may be delivered from unreasonable and evil men; For all men have not faith.  
Mat. 13. 11. It is given unto you saith Christ, to know the secrets of the kingdom of heaven, but to them it is not given; For the gospel and means of salvation, is hid to them that perish. 2. Cor. 4. 3. 4. &. 2. Thes. 2. 10.  
John 12. 37. And though jesus, had done so many miracles before them, yet believed they not on him. That the saying of Esaias the Prophet might be fulfilled etc.  
Man created in innocency, purity, and holiness.  
Gene. 1. 27. Thus God created the man in his image, in the image of God created he him, he created them male and female (And what virtuous and holy qualities were there, which were not in the image of God according, as it is at large set down Ephe. 4. 24. Put on the new man, which after God is created in righteousness & true holiness, and so forth, to the end of the chapter.  
Man fell not from God by constraint or necessity, but became servant of sin, through his own will.  
Gen. 3. 6. So the woman (seeing that the tree was good for meat, and that it was pleasant to the eyes, and a tree to be desired to get knowledge) took of the fruit thereof and did eat, and gave also to her husband with her, and he did eat, which thing was contrary to the commandment of God and a penalty of death set upon them, if they did eat, as we read, chap. 2. 16. 17. And the Lord God commanded the man saying, Thou shalt eat freely of every tree of the garden; but as touching the tree of knowledge of good and evil, thou shalt not eat of it. For whensoever thou eatest thereof, thou shalt die the death.  
By which fall and and disobedience, he did bind and draw the whole nature of man to sin, and so consequently to the death of body and soul.  
Ro. 7. 20. Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me.  
Ro. 5. 12. Wherefore as by one man, sin entered into the world, and death by sin, and so death went over all men, forasmuch as all men have sinned.  
This fall of man came not by chance or fortune, because the providence of God reacheth even to the smallest matters.  
Mat. 10. 29. 30. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your father? yea and all the hairs of your head are numbered.  
Pro. 16. 33. The lot is cast into the lap, but the whole disposition thereof is of the Lord.  
What matter God hath so ordained, to show his glory by mercy to the one, and wrath to the other.  
Ro. 9 21. Hath not the potter power of the clay, to make of the same lump, on vessel to honour, and an other unto dishonour? What and if God would to show his wrath and to make his power to be known, suffer with long patience the vessels of wrath prepared to destruction? And that he might declare the riches of his glory, upon the vessels of mercy, which he hath prepared unto glory?  
Pet. 2. 6. 8. Behold I put in Zion a chief corner stone, elect and precious, and he that believeth therein, shall not be ashamed. A stone to stumble at, and a rock of offence, even to them which stumble at the word, being disobedient, unto the which thing they were even ordained.  
Neither salvation nor damnation, is the final end of God's counsel, but his own glory.  
Ro. 9 17. For the scripture saith unto Pharaoh; For this same purpose, have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.  
Pro. 16. 4. The Lord hath made all things for his own sake, yea even the wicked for the day of evil. For ere the children were borne, and when they had neither done good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth; it was said unto Rebecca their mother; The elder shall serve the younger. As it is written, I have loved jacob, and have hated Esau.  
Well in this cause may men plead against God, but it shall not prevail.  
Ro. 9 19 20. Thou wilt say then unto me, Why doth he yet complain? For who hath resisted his will? But O man, who art thou which pleadest against God? shall the thing form, say to him that form it; Why hast thou made me thus?  
But rather we ought to reverence that which is past our reach, and turn our minds wholly to praise god in his works, especially for his mercy toward us.  
Ro. 11. 33. O the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his judgements? and his ways past finding out.  
Ps. 107. 8. O that men would therefore confess before the Lord his loving kindness, and praise him for his wonderful works, that he doth for the children of men.    

The fourth Chapter.  
By what order God proceedeth to declare and execute his election.  
WHen God determined with himself the things before 
The foundation of that election, which is manifest unto us.  mentioned, he by a more manifest order of causes, which notwithstanding was eternal (as all things are present to him) disposed orderly all the degrees, whereby he would bring his elect unto his kingdom. Forasmuch therefore as he is merciful, & yet could not forget his justice, before all other things, it was necessary that a mediator should be appointed; by whom man might be perfectly restored, and that this should be done by the mercy & grace which doth appear in the salvation of his elect. But man being so weak, that he cannot abide the weight of god's wrath, doth so much flatter himself in his most miserable blindness, that he cannot perceive it, because he is wholly in bondage to sin, so that the law of god is to him as death, so far is he unable of himself to recover his liberty, or to satisfy the law of God in the very lest ●ote. God therefore the most merciful father of the elect, moderating in such sort his justice, with his infinite 
jesus Christ our mediator.  mercy, appointed his only son, who was the very same substance, and God eternal with him, that at the time determined, he should by the power of the holy ghost be made very man, to the end that both the natures being joined in jesus Christ alone, first all the corruption of man should 
justification and santification in christ.  be fully healed in one man, who should also accomplish all justice, and moreover, should be able enough to sustain the judgement of God, and be a Priest sufficient and worthy of himself to appease the wrath of God his father, in dying as just and innocent, for them that were unjust & sinners: covering our disobedience, & purging all our sins which were laid upon him. And finally, with one only offering and sacrifice of himself, should sanctify, all the elect, mortifying and burying sin in them, by the partaking of his death, and burial, & quickening them into newness of life by his resurrection, so that they should find more in him, than they had lost in Adam. And to the intent this remedy should not be found & ordained in vain, the Lord god determined to give his son, with all things appertaining unto salvation to them, whom he had determined in himself to choose: on the other side to give than unto his son, that they being in him & he in them, might be consummate & made perfect in one, by these degrees that follow; according as it pleased him to bring forth every one of his elect into this world. For first when it pleaseth him to disclose that secret which he had purposed from before all beginning, at such time as men lest look for it. As men are blinded and yet think they see most clear, when as in very deed death and damnation hangeth over their heads, he cometh suddenly & setteth before their eyes the great danger 
external v●ca●ion●  wherein they are, and that they might be touched more sharply and lively, he addeth to the witness of their own conscience, being as it were a sleep and dead, the preaching of his law, & examples of his judgements, to strike them 
The law.  with the horror of their sins. Not that they should remain in that fear, but rather that beholding the great danger thereof, should fly to that only mediator jesus Christ. In whom after the sharp preaching of the law, he setteth 
The Gospel.  forth the sweet grace of the Gospel, but yet with this condition, that they believe in him, who only can deliver them from condemnation, and give them right and title to the heavenly inheritance. Yet all these things were but vain, if he should only set before men's eyes these secrets by the external preaching of his word, written and published in the Church of God, which notwithstanding is the ordinary means, whereby jesus Christ is communicate unto us. Therefore as touching his elect, unto the external 
The inward calling.  preaching of his word, he joineth the inward working of his holy spirit, the which doth not restore (as the Papists 
What Free-will is, after the fall of Adam.  imagine) the remnants or residue of free-will. For what power soever of free-will remaineth in us, serveth to no other use, but willingly to sin, to fly from God, to hate him, and so not to hear him, nor to believe in him, neither yet to acknowledge his gift, no not so much as to think a good thought, and finally to be children of wrath & malediction. But contrariwise, changeth their hard hearts of stone, into soft hearts of flesh, draweth them, teacheth them, lighteneth their eyes, and openeth their sense, their heart, their ears and understanding. First to make them to know (as we have said before) their own misery, and next to plant in them the gift of faith, whereby they may perform the condition which is joined 
Faith hath two parts. Faith which doth apprehend iustificaon by Christ, and sanctification.  to the preaching of the gospel. And that standeth on two points, the one whereby we know Christ in general, believing the story of Christ, and the prophecies which are writ of him, the which part of faith as we shall declare in due place, is sometimes given to the reprobate. The other which is proper, and only belonging to the elect, consisteth in applying Christ (who is universally and indifferently preached to all men) to ourselves, as ours. And that every man make himself sure of his election, which hath been hid before all time in Gods secret, and afterwards revealed unto us, partly by inward testimony of our conscience through the holy Ghost, joined to the external preaching of God's word; and partly also by the virtue and power of the same spirit, who delivering the elect from the servitude of sin, persuadeth and conducteth them to will, and work the things which pleased God. These than be the degrees, whereby it pleased God to create and form by his especial grace, that precious and peculiar gift of faith in his elect, to the intent that they may embrace their salvation in jesus Christ. But because this faith in us is yet weak, and only begun, to the end that we may not only persever in it but also profit, (which thing is most necessary for all men to do) first according to the time that our adoption is revealed unto us, this 
Baptism.  faith is sealed in our hearts, by the sacrament of Baptism; and afterward, every day more and more, is confirmed and sealed in us, by the sacrament of the Lords supper. Of the 
The Lord's supper.  which two Sacraments, the principal end is, that they be sure and effectual signs & pledges of the communion of the faithful with Christ, who is their wisdom, justice, sanctification, and redemption. For this occasion it is so oftentimes mentioned by Saint Paul, that we being justified by faith, have peace with God. For whosoever hath obtained the gift of true faith, hath also by the same grace and liberality of God, obtained the gift of perseverance. So that in all manner of temptations, and afflictions, he doubteth not to call upon God, with sure confidence to obtain his request, (as far as it is expedient for him) knowing that he is of the number of God's children, who cannot fail him. Moreover, he never swerveth so from the right way, but at length by the benefit of God's grace, he returneth again. For although faith, sometime seem in the elect, as it were for a time hid and buried, so that a man would think it were utterly quenched, (which God suffereth, that men might know their own weakness) yet it doth never so far leave them, that the love of God & their neighbour, is altogether 
love.  plucked out of their hearts. For no man is justified in Christ, who also is not sanctified in him, and framed to good works, which God prepared that we should walk therein. This then is the way, whereby God by his mercy doth prepare to the full execution of his eternal counsel, them amongst his elect whom it pleaseth him to reserve till they come to ripe age and discretion. As touching the other whom he calleth into his kingdom, so soon as they are borne, or in there tenuer years, he useth a more short way. For seeing he doth comprehend in that his free covenant, (whereof jesus Christ is the mediator) not only the faithful, but also their posterity into a thousand generations, calling the same by express words, holy; there is no doubt, but the children of the Saints, which appertain to election, (whom he only knoweth) he hath given to his son, who will not cast them out.  

The chief matters, with places of scripture for proof.  
The orders and degrees whereby the faithful, the elect, and chosen children of God, are made partakers of their salvation. And the principal degree whereby God would bring his elect to his kingdom, was in appointing his only son, to be our Mediator and Redeemer.  
Ephe. 2. 3. 4. In times past we had our conversation in the lusts of the flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath as well as others. But god which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved.  
joh. 3. 16. 17. For god so loved the world, that he hath given his only begotten son, that whosoever believeth in him, should not perish but have everlasting life. For god sent not his son into the world, that he should condemn the world, but that the world by him might be saved.  
The son of God by the power of the holy Ghost, was made man.  
Mat. 1. 20. While joseph thought to put away his wife, the Angel of the Lord appeared unto him in a dream, saying; joseph the son of David, fear not to take Mary for thy wife. For that which is conceived in her, is of the holy Ghost.  
Luke. 1. 34. 35. Marry said unto the Angel; How shall this be (that I shall conceive and bear a son) seeing I know no man? And the Angel (Gabriel) answered and said unto her; The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee, therefore also that holy thing which shall be borne of thee, shall be called the son of God.  
To the end that both natures being joined in him, the corruption of man might be healed.  
joh. 1. 14. And the word was made flesh, and dwelled among us, and we saw the glory thereof, as the glory of the only begotten son of the father, full of grace and truth.  
2. Cor. 5. 19 21. God was in Christ, and reconciled the world to himself, not imputing their sins unto them. For he hath made him to be sin for us which knew no sin, that we should be made the righteousness of God in him.  
Who should accomplish all justice.  
Rom. 8. 3. That that was impossible to the law, in as much as it was weak because of the flesh, God sending his own son in the similitude of sinful flesh, and for sin, condemned sin in the flesh; That the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.  
Rom. 5. 18. As by the offence of one, the fault came on all men to condemnation; so by the justifying of one, the benefit abounded toward all men to the justification of life.  
1. Cor. 1. 30. We are of him in Christ jesus, who of God is made unto us, wisdom, righteousness, sanctification, and redemption.  
And should be able enough to sustain the judgement of God.  
Rom. 3. 25. God hath sent forth his son, to be a reconciliation through faith in his blood.  
Esay. 53. 4. 5. 6. 10. Surely he hath borne our infirmities, and carried our sorrows. He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed; All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all: yea the Lord would break him, and make him subject to infirmities, when he shall make his soul an offering for sin.  
1. Pet. 3. 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.  
And by the one, and only sacrifice of himself, might sanctify the elect, killing and mortifying sin, and quickening them to newness of life, through the virtue of his resurrection.  
Rom. 6. 2. 3. 4. 5. 6. 7. How shall we that are dead to sin, live yet therein? Know ye not that all we which have been baptized into jesus Christ, have been baptized into his death; that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. For if we be graffed with him to the similitude of his death, even so shall we be to the similitude of his resurrection; Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.  
Colloss. 2. 13. Y● which were dead in sins, and in the circumcision of your flesh, hath he quickened together with him, for giving you all your trespasses. And chapter 3. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.  
The most part of the chapter, pertaineth to this effect, and no time lost in the reading.  
joh. 17. 19 For their sakes sanctify I myself, that they also might be sanctified through the truth.  
Heb●. 9 13. 4. For if the blood of bulls and of goats, and the ashes of an heiffer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh; How much more shall the blood of Christ, which through the eternal spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living god?  
That this grace might not be in vain, God gave with his son unto his people, all things pertaining to salvation, and everlasting life.  
Rom. 8 3●. 32. What shall we then say to these things? If god be on our side, whom can be against us? Who spared not his own son, but gave him for us all to death; how shall he not with him give us all things also?  
john. 17. 2. 9 10. 11. 12. 22. 23. 24. 26. Thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him: I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine; and all mine are thine, and thine are mine, and I am glorified in them: and now am I no more in the world, and I come to thee, holy father keep them in thy ne'er, even them whom thou hast given me, that they may be one as we are: while I was with them in the world, I kept them in thy name; The glory that thou gavest me, I gave them, that they may be one, as we are one: I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. Father I will that they which thou hast given me, be with me, even where I am, that they may behold my glory which thou hast given me; for thou lovedst me before the foundation of the world; I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.  
He openeth this secret when men least look for it.  
Gen. 3. 15. (When God was appointing punishment unto our first parents, he interlaceth this comfort) I will also put enmity between thee (meaning the serpent, or the dinel by the serpent) and the woman, and between thy seed, and her seed. He shall break thine head, and thou shalt bruise his heel.  
Gen. 22. 18. When Abraham thought there was no way but death with his son, because God had so commanded, God altered his commandment, and having tried his obedience, he said; That in his seed all the nations of the earth should be blessed.  
Ephe. 2. 4. 5. God which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved.  
Rom. 5. 6. 8. 10. For Christ when we were yet of no strength, at his time died for the ungodly. God setteth out his love toward v●, seeing that while we were yet sinners, Christ died for us. And when we were his enemies, God reconciled himself unto us by the death of his son.  
1. Cor. 2. 7. 8. We speak the wisdom of god in a mystery, even the hid wisdom which god had determined before the world, unto glory. Which none of the Princes of this world hath known; for had they known it, they would not have crucified the Lord of glory.  
Collos. 1. 25. 26. I am a minister according to the dispensation of god, which is given me unto you-ward, to fulfil the word of god: which is the mystery hid since the world began, and from all ages, but now is made manifest to his saints.  
Eze. 16. 6. 8. 9 And when I passed by, I saw thee polluted in thine own blood, and I said unto thee, when thou wast in thy blood; Thou shalt live, even when thou wast in thy blood thou shalt live. Passing by thee, and looking upon thee, behold thy time was as the time of love, and I spread my skirts over thee, and covered thy filthiness, yea I swore unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Then washed I thee with water, yea I washed away thy blood from thee, and I anointed thee with oil.  
Ephe. 2. 12. Ye which were without Christ, and were aliens from the commonweal of Israel, and were strangers from the covenants of promise, and had no hope, and were without god in the world. Now in Christ jesus, ye which once were far off, are made near by the blood of Christ.  
1. Pet. 2. 10. Which intime past were not a people, yet are now the people of god, which in time past were not under mercy, but now have obtained mercy.  
Men are blinded, and yet think they see.  
john. 9 41. jesus said unto them; If ye were blind, ye should not have sin, but now ye say we see, therefore your sin remaineth.  
john. 3. 19 This is the condemnation of the world, that light is come into the world, and men loved darkness rather than light.  
john. 1. 10. 11. He was in the world, and the world knew him not, he came unto his own, and his own received him not.  
Philip. 3. 6. Concerning the law, I was unrebukable (saith the Apostle of himself, examining no more but his outward life).  
Then in mercy, God causeth their dangerous estate to be set before them, by preaching of the law.  
Rom. 3. 20. By the law, cometh the knowledge of sin, 
Law.  chap. 4. 5. The law causeth wrath, chap. 5. 20. The laws entered thereupon, that the offence should abound (that it might appear to be notorious in the sight of god.)  
Rom. 7. 9 For I once was alive without the law, but when the commandment came, sin revived; and verse. 14. The law is spiritual, but I am carnal.  
Rom. 2. 15. Which she we the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one an other, or excusing.  
1. Tim. 1. 9 10. The law is not given to a righteous man, but unto the lawless and disobedient, to the ungodly, and to sinners, to the unholy, and to the profane, to murderers of fathers and mothers, to men-stealers, to liars, to the perjured, and if there be any other thing that is contrary to wholesome doctrine.  
Gal. 5. 19 20 21. 22. Moreover, the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like: whereof I tell you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of god, (but verse 18. are under the curse of the law. Deut. 25. 15.  
Rom. 7. 13. Sin, that it might appear sin, wrought death by the law.  
2. Cor. 2. 16. It is the savour of death, unto death: (It casteth down to hell, it feareth and woundeth our consciences.  
2. Cor. 3. 9 It is the ministration of condemnation.  
Ro. 7. 7. I knew not sin but by the law, For I had not known lust, except the law had said; Thou shalt not lust  
2. Tim. 25. 26. Instructing them with meekness that are contrary minded (showing their faults out of the law of God) proving if God at any time will give them repentance, that they may know the truth. And that they may come to amendment out of the snare of the devil, which are taken of him at his will.  
Acts 2. 37. Now when they heard it, they were pricked in their heart, and said unto Peter & the other Apostles, Men and brethren, what shall we do?  
Not that they should remain in fear, but beholding their danger, might fly to Christ.  
1. Ihon. 2. 1. 2. My babes, these things writ I unto you; that ye sin not, and if any man sin, we have an advocate with the father, jesus Christ the just. And he is the reconciliation for our sins.  
Ihon. 2. 12. As many as received him, to them he gave power to be the sons of God, even to them that believe in his name.  
Ihon. 3. 16. 17. 18. God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his son into the world, that he should condemn the world, but that the world through him might be saved. He that believeth in him, shall not be condemned, but he that believeth not, is condemned already.  
Mat. 9 13. I came not to call the righteous, but the sinners unto repentannce.  
Ro. 1. 16. The gospel is the power of salvation, to every one that believeth. And so almost in every leaf of the whole scripture.  
Called they are to comfort, by the preaching of faith.  
Ro. 8. 17. Then faith is by hearing, and hearing by the word of God.  
Ro. 8. 1. There is no condemnation to them that are in Christ Jesus. Chap. 5. 1. Then being justified by faith, we have peace towards God, through our Lord jesus Christ.  
2. Chor. 5. 18. All things are of God, which hath reconciled us unto himself by jesus Christ; and hath given unto us the ministry of reconciliation. For God was in Christ, and reconciled the world to himself, not imputing their sin unto them, and hath committed to us the word of reconciliation. Now then are we ambassadors for Christ, although God did beseech you through us, we pray you in Christ his steed, that ye be reconciled to God. For he hath made him to be in sin, for us that know no sin, that we should be made the righteousness, of God in him.  
1. Pet. 1. 23. Being borne anew, not of mortal seed, but of immortal, by the word of god, who liveth, and endureth for ever▪  
Coloss. 1. 27. 28. God would make known, which is the riches of his glorious ministery among the Gentiles, which riches, is Christ in you, the hope of glory. Whom we preach, admonishing every man in all wisdom, that we may present every man perfect in Christ jesus.  
Gene. 3. 8. Adam and Eve, heard the voice of the Lord God, as he was walking in the garden, in the cool of the day. (So God chooseth his best time to win us, not in the time of our offence, when indeed he might justly destroy us, but after we have committed sin, in mercy he calleth us, that we shall remember, and have remorse for that which we have done.  
john. 6. 47. Verily verily, I say unto y●●. He that believeth in me, hath everlasting life.  
The outward preaching profiteth not, unless the inward working of God's good spirit, be joined unto it.  
Ihon. 6. 44. No man can come to me, except the father which hath sent me draw him (by the power of his spirit, ●●d v. 65. jesus said, no man can come unto me, except it be given unto him of my father.  
Mat. 13. 10. 11. His disciples said to him; Why speakest thou to the people in parables? And he said, because it is given unto you, to know the secrets of the kingdom of god, but to them it is not given.  
john. 4 10 jesus said unto her, If thou knowest the gift of god, & who it is that saith to thee, Give me drink, thou wouldst have asked of him, and he would have given thee water of life.  
john. 3. 3. jesus said unto Nicodemus, verily, verily, I say unto thee, except a man be borne again, he cannot see the kingdom of god.  
1. Cor. 2. 11. 14. For what man knoweth the things of a man, saving the spirit of a man, which is in him? even so the things of god, knoweth no man but the spirit of god. But the natural man perceiveth not the things of the spirit of god. For they are foolishness unto him, neither can he know them, because they are spiritually discerned.  
2. Cor. 3. 5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of god.  
Ezek. 11. 19 (The spirit of god worketh in us by altering our hearts)▪ And I will give them one heart, and I will put a new spirit within their bowels, and I will take the stony heart out of their bodies, and I will give them a heart of flesh. Chap. 36. 26.  
john. 16. 13. When the spirit of truth is come, he will lead you into all truth.  
Psal. 119. 18. Open my heart, that I may understand the wondrous things of thy law.  
Ephe. 1. 9 16. 17. 18. He hath opened unto us the mystery of his will, according to his good pleasure, which he had purposed in him. I make mention of you in my prayers, that the God of our Lord jesus Christ, the father of glory, might give unto you the spirit of wisdom and revelation, through the knowledge of him. That the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in the saints. And what is the exceeding greatness of his power toward us which believe.  
Esay. 50. 5. The Lord God hath opened my ear, and I was not rebellious, neither turned I back.  
Psal. 119. 73. Thine han●s have made me and fashioned me, O give me understanding therefore, that I may learn thy commandments.  
Collo. 1. 9 We cease net to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding.  
jere. 31. 34. And they shall teach no more every man his neighbour, and every man his brother, saying; Know the Lord; For they shall all know me, from the least of them to the greatest of them, saith the Lord; for I will forgive their iniquity, and will remember their sins no more.  
2. Tim. 2. 25. Proving if God at any time will give them repentance (and open their hearts.)  
Luke. 24. 16. 45. When our Saviour Christ talked with the two disciples that went to Emaus, their eyes were holden that they could not know him. Then opened he their understanding, that they might understand the Scriptures.  
Acts. 16. 14. And a certain woman named Lydia, a seller of purple, of the city of the Thyatirians, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things that Paul spoke.  
Our election is made sure unto us, by the testimony of the spirit.  
1. Cor. 2. 12. Now we have received, not the Spirit of the world, but the Spirit which is of God, that we might know the things that are given to us of God.  
1. Ihon. 3. 24. Hereby we know that he abideth in us, even by the spirit which he hath given us.  
1. Ihon. 5. 20. We know that the Son of God is come, and hath given us a mind to know him.  
And by the testimony of our conscience.  
Ro. 8. 15. 16. For ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, whereby we cry, Abba father. The same spirit, beareth witness with our spirit, that we are the children of God.  
Pal. 4. 6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, which crieth, Abba Father.  
Ko. 8. 14. For as many as are led by the spirit of God, they are the sons of God.  
By the virtue of God's spirit, the elect are delivered from the slavery of sin, and it doth persuade and conduct them, to will and work the things which please God.  
Phil. 2. 12. 13. Wherefore my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, so make an end of your own salvation with fear and trembling. For it is God which worketh in you, both the will and the deed, even of his good pleasure.  
Ihon. 8. 36. If the son therefore shall make you free (by his spirit) ye shall be free indeed.  
Rom. 6. 18. Being then made free from sin, ye are made the servants of righteousness.  
But because this faith is but weak, and only begun in in this life, that we may not only persevere in it. but also profit by it, it is sealed in our hearts by the use of the Sacraments.  
Mar. 16. 16. He that shall believe and be baptized, shall be saved; but he that will not believe, shall be damned.  
Act. 2. 38. Then Peter said unto them; Amend your lives and be baptized, every one of you, in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost.  
Rom. 6. 3. 4. Know ye not that all we which have been baptized into jesus Christ, have been baptised into his death? We are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life.  
Gal. 3. 26. 27. Ye are all the sons of God, by faith in Christ jesus; For all ye that are baptized into Christ, have put on Christ, verse 29. And if ye be Christ's, then are ye Abraham's seed and heirs by promise.  
Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ; In that ye are buried with him through baptism, in whom ye are also raised up together, through the faith of the operation of God, which raised him from the dead.  
Ephe. 5. 26. 27. 28. Christ so loved the church, that he gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the word; that he might make unto himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy & without blame. The note thereupon; Baptism is a token, that God hath consecrated the church to himself, and made it holy by his word, that is, his promise of free righteousness and holiness in Christ.  
1. Pet. 3. 21. (Noah's flood) To the which also, the figure that now saveth us, even Baptism, agreeth, not the putting away of the filth of the flesh, but in that a good conscience maketh request to God, by the resurrection of jesus Christ.  
1. Cor. 10. 16. 17. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we that are many, are one bread and one body, because we all are partakers of one bread.  
Rom. 4. 11. After he received the sign of circumcision, as the seal of the righteousness of the faith which he had.  
For this occasion it is mentioned, that we being justified by faith, have peace with God.  
Rom. 5. 1. 2. 3. 4. Then being justified by faith, we have peace toward God, through our Lord jesus Christ. By whom also we have access through faith unto this grace, wherein we stand and rejoice under the hope of the glory of God. Neither do we so only, but also we rejoice in tribulations.  
Where faith is, there is also perseverance, and a steadfast purpose to continue.  
Phil. 1. 6. And I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ.  
Nomb. 23. 19 God is not as man, that he should lie, neither as the son of man, that he should repent; Hath he said, and shall he not do it? And hath he spoken, and shall he not accomplish it?  
Psal. 23. 6. Doubtless, kindness and mercy shall follow me, all the days of my life, and I shall remain a long season in the house of the Lord.  
Psal. 27. 4. One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple.  
Mat. 24. 24. And except those days should be shortened, there should no flesh be saved, but for the elects sake, those days shall be shortened. (Lest they should fall away, as it is said of Enoch, that he was taken away, lest he should be deceived by wickedness and sin.)  
john. 6. 37. All that the father giveth men, shall come to me, and him that cometh to me, I cast not away.  
john 17. 15. I pray not that thou shouldest take them out of the world, but that thou keep them from evil.  
john. 10. 27. 28 My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand.  
john. 13. 1. As he loved his own which were in the world, unto the end he loved them.  
Hebr. 10. 23. 24. etc. Let us keep the profession of our hope without wavering. For he is faithful that promised. And let us consider one an other, to provoke unto love and to good works. Not forsaking the fellowship that we have among ourselves, as the manner of some is, but let us exhort one an other, and that so much the more, because ye see that the day draweth near. For if we sin willingly, there remaineth a fearful looking for of judgement.  
Upon this gift of faith and perseverance, the godly doubt not to call upon God in all afflictions.  
Rom. 8▪ 38. 39 For I am persuaded, that neither death, nor life, nor Angels, nor any creature, shall be able to separate me from the love of God, which is in Christ jesus our Lord.  
2. Cor. 1. 21. 22. It is God which stablisheth us with you in Christ, and hath anointed us, who hath also sealed us, and hath given the earnest of the spirit in our hearts.  
Iom. 1. 6. 7. 8. 9 He that wavereth, is like a wave of the sea, tossed of the wind and carried away. Neither let that man think, that he shall receive any thing of the Lord. A wavering minded man, is unstable in all his ways.  
Hebr. 4. 16. Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need.  
Hehr. 10. 21. 22. Seeing we have a high Priest which is over the house of God, let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bedies with pure water.  
1. john. 4. 17. Herein is the love perfect in us, that we should have boldness in the day of judgement, (by reason of this perseverance wherewith he hath enabled us.)  
Yet the godly may serve and fall, as did Moses, Aaron, David, Peter, but at length, by God's grace they return again.  
1. john. 3. 9 Whosoever is borne of God, sinneth not, (finally) For his seed remaineth in him, neither can he sin, because he is borne of God. (Through the power of his word, and the operation of his holy spirit.)  
2. Pet. 1. 10. Wherefore brethren, give diligence to make your calling and election sure. For if ye do these things, ye shall never fall.  
No man is made righreous, but he that is made holy, and framed to good works.  
Ephe. 2. 10. For we are his workmanship, created in Christ jesus to good works, which God hath ordained, that we should walk in them.  
Ephe. 1. 4. He hath chosen us in him, before the foundation of the world, that we should be holy, & without blame, before him in love.  
The way, whereby God by his mercy, doth prepare his elect to his kingdom, is by the mediation of our saviour Christ, while they steadfastly believe, not only that he is their perfect sacrifice, but their advocate and intercessor to God for them.  
Heb. 9 13. 14. 15. 16. For if the blood of Bulls & Goats, and the ashes of an heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh. How much more shall the blood of Christ, which through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause, is he the mediator of the new Testament, that through death, which was for the redemption of the transgressions, that were in the former Testament, they which were called, might receive the promise of eternal inheritance.  
1. Tim. 2. 5. For there is one God, and one Mediator, between God and man, which is the man Christ jesus.  
As concerning infants, which die assoon as they are borne, who are elected and chosen unto life by God's secret purpose, the way is more speedy; For they are presently in the hands of God: Because he accepteth the children of the faithful.  
Gene. 17. 7. Moreover, I will establish my covenant, between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be god unto thee, and to thy seed after thee.  
Exo. 20. 6. Showing mercy unto thousands, to them that love me, and keep my commandments.  
1. Cor. 7. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy.    

Chap. 5.  
After what sort, almighty God doth execute and effectually declare his counsel, touching Reprobation.  
BY these things whereof we have spoken, it may easily 
The old Adam, is the foundation, of the reprobation, which man's judgement can attain unto.  appear, how God maketh them to go to their own place whom he created to that end, that he might be glorified in their just condemnation. For as Christ the second heavenly Adam, is the foundation & very substance and effect of the elects salvation; so also the first earthly Adam, because he fell, is the first author of the hate, and so consequently, of the damnation of the reproved. For when god moved with these causes, which he only knoweth, had determined to create them to this end, to show forth in them his just wrath & power, he did likewise orderly dispose the causes and means, whereby it might come to pass, that the whole cause of their damnation might be of themselves, as hath been declared before in the third chapter. When man then 
The judgement of God towards infants that are reprobate.  was fallen willingly into that misrable estate, whereof we have spoken in the chapter before, God who hateth justly the Reprobate, because they are corrupt, in part of them he doth execute his just wrath assoon as they are borne, and towards the rest that be of age, whom he reserveth to a more sharp judgement, he observeth two ways, clean contrary one to the other. For as concerning some, he showeth 
How Reprobaton, is first manifested. No calling to the cospel.  them not so much favour as once to hear of jesus Christ, in whom only is salvation, but suffereth them to walk in their own ways, and run headlong to their perdition. And as for the testimonies that God hath left to them of his divinity, serve them to no other use, but to make than without all excuse, & yet through their own default, seeing their ignorance and lack of capacity, is the just punishment of the corruption wherein they are borne. And surely, as touching that they can attain unto, in knowing God by their light or rather natural darkness, (albeit they never failed in the way but so continued) yet were it not in any wise, sufficient for their salvation. For it is necessary for us that shall be saved, that we know God, not only as God, but as our father in Christ. The which mystery, flesh and blood doth not reveal, but the son himself, to them whom his father hath given him. As 
An unprofitable calling, or of none effect.  concerning others, their fall is more terrible. For he causeth them, to hear by preaching the outward word of the gospel, but because they are not of the number of the elect being called, they are not. And forasmuch as they are not able to receive the spirit of truth, therefore they cannot believe, because it is not given unto them. Wherefore when they are called to the feast, thy refuse to come, so that the word of life is folly unto them, and an offence; finally the savour of death, to their destruction. There are yet others, whose hearts God openeth to receive and believe, the things that they hear, but this is with that general faith, whereby the devils believe, and tremble. To conclude, they which are most miserable of all, those clime a degree higher, that their fall might be more grievous. For they are raised so high by some gift of grace, that they are a little moved with some taste of the heavenly gift, so that for the time, they seem to have received the seed, and to be planted in the church of God, and also show the way of salvation to others. But this is plain, that the spirit of adoption, which we have said to be only proper unto them which are never cast forth, but are written in the secret of God's people, is never communicate unto them. For if they were of the elect, they should remain still with the elect. All these therefore, because of necessity & yet willingly, as they which are under the slavery of sin, return to their vomit & fall away from faith, are plucked up by the roots to be cast into the fire. I mean they are forsaken of God, who according to his will, the which no man can resist, as also because of their corruption and wickedness, hardeneth them, maketh their heart fat, stoppeth their ears, and blindeth them. And to bring this to pass, he useth partly their own vile concupiscences, to the which he hath given them up to be ruled and led by; and partly the spirit of lies, who keepeth them wrapped in his snares, by reason of their corruption, from the which as one out of a fountain, issueth a continual flowing river of infidelity, ignorance, and iniquity. Whereby, it followeth, that having as it were made shipwreck of their faith, can by no means escape the day which is appointed for their destruction, that God may be glorified in their just condemnation.  

The chief matters, with places of scripture, for proof.  
Concerning the reprobation of the wicked, whom God maketh to go to their own place, and hath created them, unto that end that he might be glorified in their just condemnation.  
Acts. 1. 25. That one of these two may take the room of ministration, and Apostleship, from which judas hath gone astray, to go to his own place.  
Rom. 19 22. What and if God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction?  
Mat. 25. 41. Then shall he say unto them on the left hand; depart from me, ye cursed, into everlasting fire, which is prepared for the devil and his Angels.  
As Christ the heavenly Adam, is the foundation of our salvation, so the first earthly Adam by disobedience, is the first author of hate, and so consequently, of the damnation of the reprobate.  
Rom. 5. 18. Likewise then, as by the offence of one, the fault came on all men to condemnation, so by the justifying of one, the benefit abounded toward all men to the justification of life.  
1. Cor. 15. 22. For as in Adam all die, even so in Christ, shall all be made alive.  
In part of the reprobate, doth God execute his just wrath so soon as they are borne.  
Exod. 20. 5. A jealous God, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me.  
Ephe. 2. 3. We were by nature the children of wrath, as well as others.  
Rom. 5. 14. Death reigned from Adam to Moses, even over them also, that sinned not after the like manner of the transgression of Adam. Meaning children which have not as yet actually offended, who are born and conceived in sin.  
Concerning them that are of age, he reserveth a more sharp judgement. For to some he showeth not so much favour as once to hear of Christ, by whom is salvation.  
Mat. 1. 21. And he shall bring forth a son, and thou shalt call his name jesus, for he shall save his people from their sins.  
Acts. 4. 10. 12. Be it known unto you all, and to all the people of Israel, that by the name of jesus Christ of Nazaret, this man standeth here before you whole. Neither is thore salvation in any other. For among men, there is given none other name under heaven, whereby we must be saved.  
Acts. 13. 26. Ye men and brethren, children of the generation of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.  
But suffereth them to walk in their own ways.  
Acts. 14. 16. Who in times past suffered all the Gentiles to walk in their own ways.  
Acts. 17. 30. And the time of this ignorance, god regarded not, but now he admonisheth all men every where, to repent.  
Acts. 1. 24. Wherefore also god gave them up to their hearts lusts, unto uncleanness, to defile their own bodies between themselves.  
Ephe. 1. 12. Ye were at that time without Christ, and were aliens from the commonweal of Israel, and were strangers from the covenant of promise, and had no hope, and were without god in the world.  
And run headlong unto their own perdition.  
Ephe. 4. 17. Walk not as other gentiles walk, in vanity 
ff  of their mind. Having their cogitation darkened, and being strangers from the life of god, through the ignorance that is in them, because of the hardness of their heart. Who being past feeling, have given themselves unto wantonness; to work all uncleanness, even with gréednesse.  
1. Pet. 4. 3. 4. 5. For it is sufficient for us, that we have spent the time passed of the life, after the lust of the gentiles, walking in wantonness, lusts, drunkenness, in gluttony, and in abominable idolatries, wherein it féemeth to them strange, that ye run not with them unto the same excess of riot, therefore speak they evil of you, Which shall give accounts to him that is ready to judge both the quick and the dead.  
Ro. 1. 28. For as they regarded not to know God, even so God delivered them up unto a reprobate mind, to do those things which are not convenient; being full of all unrighteousness, fornication, wickedness, cove tousnesse, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in the evil part; Whisperers, backbiters, haters of God, doers of wrong, proud boasters, inventors of evil things; Disobedient to parents, without understanding; Covenant-breakers, without natural affection, such as can never be appeased, merciless. Which men, though they know the law of God (being written in their consciences, which the Philosophers call the law of nature, the lawyers the law of nations) how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them.  
And as for the testimonies that God hath le●t ●● them of his dignity, they serve to no other use, but to make them without all excuse. And yet through their own default, seeing their ignorance and lack of capacity, is the just punishment of that corruption wherein they are borne.  
Rom. 1. 19 20. Forasmuch as that which may be known of God, is manifest in them. For God hath showed it unto them. For the invisible things of him, that is, his eternal power and godhead, are seen by creation of the world, being considered in his works, to the intent that they should be without excuse.  
Acts. 14. 16. 17. God in times past, suffered all the gentiles to walk in their own ways. Nevertheless he left not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And Chap. 17. 27. That they should seek the Lord, if so be they might have groped after him.  
Through there own default.  
Ro. 1. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness.  
john. 15. 22. If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for there sin, verse. 24. If I had not done works among them, which none other man did, they had not had sin, that is, they had not been so greatly in fault.  
Ro. 2. 12. For as many as have sinned without the law, (that is, without the knowledge of the written law) shall perish also without the law their conscience being a law unto them.  
john. 3. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because there deeds were evil.  
And surely that which they can attain unto, in knowing God by their light, or rather natural darkness, (albeit they never failed in the way, but so continued) yet were it in no wise sufficient unto salvation. For it is necessary for us that shall be saved, that we know God, not only as God, but as our father in Christ.  
john. 17. 3. And this is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ. And chapter. 3. 26. He that believeth in the son, hath everlasting life, and he that obeyeth not the son, shall not see life, but the wrath of GOD abideth on him.  
The which mystery, flesh and blood doth not reveal, but the son himself to them whom his father hath given him.  
Matt. 11. 27. All things are given to me of my father, and no man knoweth the same, but the father, neither knoweth any man the father, but the son, and he to whom the son will reveal him.  
Mat. 16. 16. 17. Simon Peter answered and said; Thou art that Christ, the son of the living God. And jesus said unto him. Blessed art thou Simon the son of jonas. For flesh and blood hath not revealed it to thee, but my father which is in heaven.  
john. 1. 10. He was in the world, and the world knew him not. But as many as received him, to them he gave power to be the sons of God, even of them that believe in his name. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. And chap. 3. 5. 6. jesus answered Nicodemus, verily, verily, I say unto thee, except that a man be borne of water and of the spirit, he cannot enter into the kingdom of God. That which is borne of the flesh, is flesh, and that, that is borne of the spirit, is spirit.  
Secondly, they are called by the preaching of the Gospel, but because they are not of the number of the elect, being called they hear not.  
Luke. 12. 47. That servant which knew his masters will, and prepared not himself, neither did according to his will, shall be beat with many stripes.  
Matt. 22. 14. For many are called, but few are chosen.  
Luke. 13. 34. O jerusalem, jerusalem, which killest the Prophets, and stonest them that are sent to thee, how often would I have gathered thy children together, as the hen gathereth her brood under her wings, and ye would not; Chap. 19 44. They shall make thee even with the ground, because thou knewest not the time of thy visitation?  
jere. 7. 27. Therefore shalt thou speak all these words unto them, but they will not hear thee; Thou shalt also cry unto them, but they will not answer thee.  
Pro. 1. 24. 26. 28. 26. Because when I called, ye refused, I will laugh at your destruction, and mock when your fear cometh. They shall call upon me, but I will not answer, they shall seek me early, but they shall not find me; Because they hated knowledge, and did not choose the fear of the Lord.  
And forasmuch, as they are not able to receive the spirit of truth.  
john. 14. 16. 17. And I will pray the father, and he shall give you an other comforter, that he may abide with you for ever. Even the spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth it him; but ye know him, for he dwelleth with you, and shall be in you. Chap. 12. 39 40. Therefore could they not believe, because that Esaias saith again, he hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and should be converted, and I should heal them.  
2. Thess. 3. 2. All men have not faith.  
Mat. 13. 9 11. He that hath ears to hear, let him hear.  
To you it is given, to know the secrets of the kingdom of heaven, but to them it is not given.  
1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.  
The word of life is folly unto them, and an offence.  
1. Cor. 1. 18. The preaching of the cross, is to them that perish, foolishness, but unto us that are saved, it is the power of God, Verse 23. 24. We preach Christ crucified, unto the jews, even a stumbling block, and unto the Grecians foolishness; But unto them which are called both of jews and Grecians, we preach Christ the power of God, and the wisdom of God.  
And finally, the savour of death unto death, to their destruction.  
2. Cor. 2. 16. To the one, we are the savour of death unto death, and to the other, the savour of life unto life.  
Thirdly, their hearts are opened, but they believe generally.  
jam. 2. 19 Thou believest that there is one God, thou dost well; the devils believe it, and tremble.  
Fourthly, they are most miserable of all, who climb a degree higher, that their fall may be the more grievous? For they are raised by some gift of grace, and yet fall away.  
Heb. 6 4. 5. 6. 7. 8. 9 For it is impossible that they which were once lightened and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and of the power of the world to come, if they fall away, should be renewed again by repentance, seeing they crucify again to themselves the son of God, and make a mock of him. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God. But that which beareth thorns and briers is reproved, and is near unto cursing, whose end is to be burned.  
Yea for a time they seem to have received the seed, and to be planted in the Church of God.  
Mat. 13. 20. He that receiveth seed in the stony ground, is he which heareth the word, and incontinently with joy, receiveth it; yet hath no root in himself, and dureth but a season.  
And also show the way of salvation to others.  
Acts. 1 16. 17. 18. 19 20. 21. Ye men and brethren, this scripture must needs have been fulfilled, which the holy Ghost by the mouth of David, spoke of judas, who was guide to them that took jesus. For he was numbered with us, and had obtained fellowship in the ministration. He therefore hath purchased a field with the reward of iniquity, and when he had thrown down himself headlong, he braced asunder in the midst, and all his bowels gushed out. And it is known unto all the inhabitants of jerusalem, insomuch that that field is called in their own language Aceldama, that is, the field of blood. For it is written in the book of Psalms. Let his habitation be void, and let no man dwell therein. Also; Let an other take his charge.  
But this is plain, that the spirit of adoption which we have said to be only proper unto them which are never cast forth, but are written in the secret of god's purpose, is never communicate unto them.  
Ezech. 13. 9 And mine hand shall be upon the Prophets that see vanity and divine lies, they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel.  
john. 6. 37. All that the father giveth me, shall come to me, and him that cometh to me, I cast not away.  
For if they were of the Elect, they should remain still with the Elect.  
1. john. 2. 19 They went out from us, but they were not of us; For if they had been of us, they would have continued with us. But this cometh to pass, that it might appear that they are not all of us.  
1. Cor. 15. 58. Therefore my beloved brethren, be ye steadfast unmovable, abundant always in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.  
jude. 20. 21. Ye beloved, edify yourselves in your most holy faith, praying in the holy Ghost. And keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life.  
2. Pet. 3. 17. 18. Beloved, Beware lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness. But grow in grace and in the knowledge of our Lord and Saviour jesus Christ, to him be glory, both now and for evermore. Amen.  
All these therefore because of necessity and yet willingly, as they which are under the slavery of sin, return to their vomit, and fall away from faith, are plucked up by the roots, to be cast into the fire.  
john. 8. 34. Verily, verily, I say unto you, he that committeth sin, is the servant of sin. And the servant abideth not in the house for ever.  
Ephe. 4. 17. 1. Pet. 4. 3. 4. 5. Ro. 1. 28. As above, look in the margin for this mark. (ff.)  
Ro. 7. 14. For we know that the law is spiritual, but I am carnal, sold under sin.  
Ro. 8. 5. 6. 7. 8. 9 They that are after the flesh, savour the things of the flesh, but they that are after the spirit, the things of the spirit. For the wisdom of the flesh is death, but the wisdom of the spirit is life, and peace. Because the wisdom of the flesh, is enmity against God; for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh, cannot please god. Because the works of the flesh, bear such sway with them.  
2. Pet. 2. 19 Of whomsoever a man is overcome, even unto the same is he in bondage. For if they after they have escaped from the filthiness of the world, through the knowledge of the Lord and Saviour jesus Christ, are yet entangled again therein and overcome, the latter end is worse with them then the beginning. For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them. But it is come unto them according to the true proverb; The dog is returned to his own vomit, and the sow that was washed, to the wallowing in the mire.  
And fall away from faith.  
1. Tim. 4. 1. Now the spirit speaketh evidently, that in the latter times, some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils.  
Are plucked up by the roots.  
Mt. 15. 13. Christ answered and said; Every plant which my heavenly father hath not planted, shall be rooted up.  
john. 15. 2. Every branch that beareth not fruit in me, he taketh away, and every one that beareth fruit, he purgeth it, that it may bring forth more fruit.  
Mat. 3. 10. And now also is the axe put to the root of the tree, therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire.  
john. 15. 6. If a man abide not in me, he is cast forth as a branch and withereth, and men gather them & cast them into the fire, and they burn.  
I mean, ●hey are forsaken of God, who according to his will the which no man can resist, and also according to their own corruption and wickedness, their hearts are hardened, their ears stopped, and their eyes blinded.  
Rom. 1. 24. Wherefore also God gave them up to their hearts lusts, and unto uncleanness.  
Acts. 14. 16. Who in times past suffered all the Gentiles to walk in their own ways.  
Whose will no man can resist.  
Rom. 9 19 For who hath resisted his will? See more in the notes of the first chapter.  
Hardeneth them through their corruption and wickedness.  
Rom. 1. 27. 28. And likewise also the men left the natural use of the woman, and burned in their lusts one toward an other, and man and man wrought filthiness, and received in themselves such recompense of their error as was meet. For as they regarded not to know God, even so God delivered them up unto a reprobate mind, to do those things which are not convenient.  
Maketh their hearts fat, stoppeth their ears, and blindeth their eyes.  
Esay. 54. 7. There is none that calleth upon thy name, neither that stirreth up himself to take hold of thee; for thou hast hid thy face from us. And chapter 6. 9 And the Lord said; Go and say unto this people, Ye shall hear indeed, but ye shall not understand, ye shall plainly see, and not perceive.  
(o) The Genena note upon that place. Whereby is declared, that for the malice of man, God will not immediately take away his word, but he will cause it to be preached to their condemnation, when as they will not learn thereby to obey his will and be saved. Hereby he exhorteth the Ministers to do their duty, and answereth to the wicked murmurers, that through their own malice their heart is hardened. Mat. 13. 14. Act. 28. 26. Rom. 11. 8.  
Verse. 10. Make the heart of his people fat, make their ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears, and understand with their hearts, and convert, and he heal them.  
And to bring this to pass, he useth partly their own vile concupiscences, to the which he hath given them up to be ruled and led by.  
Rom. 1. 26. For this cause God gave them up to vile affections, etc. See more in that chap. And Esay 64. 7.  
And partly also the spirit of lies, who keepeth them wrapped in his snares.  
2. Thess. 2. 9 10. 11. 12. 13. Even him whose coming is by the working of Satan, with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness, among them that perish, because they received not the love of the truth, that they may be saved. And therefore, God shall send them strong delusion, that they should believe lies; That all they might be damned, which believed not the truth, but had pleasure in unrighteousness.  
john. 3. 19 And this is the condemnation, that light is come into the world, & men loved darkness rather than light, because their deeds were evil.  
Ezay. 63. 17. O Lord why hast thou made us err from thy ways, and hardened our heart from thy fear.  
Ro. 11. 32. For God hath shut up all in unbelief.  
Acts. 7. 42. Then God turned himself away, and gave them up to serve the host of heaven.  
1. Kin. 22. 20. 21. 22. 23. 24. The Lord said; Who shall entice Ahab that he may go & fall at Ramoth Gilead? And one said on this manner, and an other said on that manner. Then there came forth a spirit, and stood before the Lord, and said; I will entice him. And the Lord said unto him, Wherewith? And he said, I will go out and be a false spirit, in the mouth of all his Prophets. Then he said, thou shalt entice him, and shalt also prevail; go forth and do so. Now therefore, behold the Lord hath put a lying spirit in the mouth of all these thy Prophets, and the Lord hath appointed evil against thee.  
2. Cor. 4. 3. 4. If our Gospel be then hid, it is hid to them that are lost. In whom, the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them.  
By reason of their corruption, from the which, as out of a fountain, issueth a continual flowing river of infidelity, ignorance, and iniquity.  
2. Tim. 2. 26. And that they may come to amendment out of the snares of the devil, which are taken of him at his will.  
Whereby it followeth, that having as it were made shipwreck of their faith.  
1. Tim. 1. 19 Having faith and a good conscience, which some have put away, and as concerning faith, have made shipwreck.  
Can by no means escape the day which is appointed for their destruction, that God may be glorified in their just condemnation.  
Prou. 16. 4. The Lord hath made all things for his own sake, yea even the wicked for the day of evil.  
Rom. 9 21. 22. Hath not the potter power of the clay, to make of the same lump, one vessel to honour, and an other unto dishonour? What and if God would to show his wrath, and to make his power known, suffer with long patience, the vessels of wrath prepared to destruction?    

The sixth Chapter.  
Of the last and full accomplishment of God's eternal counsel, as well towards the elect, as the reprobate.  
FOrasmuch as God is justice itself, it is necessary that 
The full execution of god counsel.  he should save the just, and condemn the unjust. Now they among men are only just, who being by faith joined to Christ, grafted, rooted in him, and made one body with him, are justified & sanctified in him, & by him, Whereof it followeth, that the glory to the which they are destinate to the glory of God, appertaineth to them, as by a certain right or title. On the other part, they which remain in Adam's pollution & death, are justly hated of God, and so condemned by him, not excepting so much as then which die before they sin, as Adam did. But both these manners of executing Gods judgements, as well in these as in the other which are elected, are in three sorts, whereof we have already declared the first. For the elect, in that same moment that they 
In the elect.  have received the gift of faith, have after a certain sort, passed from death to life, whereof they have a sure pledge. But this their life is hid in Christ, till this corporal death, make them to step a degree further, and that the soul being loosed out of the band of the body, enter into the joy of the Lord, Finally, in the day appointed to judge the quick and the dead, when that which is corruptible and mortal, shall be clad with incorruption and immortality, and God shall be all in all things, than they shall see his majesty face to face, and shall fully enjoy that unspeakable comfort and joy, which before all beginning, was prepared for them; which is also the reward, that is due to the righteousness & holiness of Christ: who was given for their sins, and raised again from death, for their justification: By whose virtue and spirit, they have proceeded and gone forward, from faith to faith, as shall manifestly appear by the whole 
In the Reprobate.  course of their life, and good works. Whereas altogether contrary, the reprobate, conceived, and brought up in sin, death, & wrath of God, when they depart out of this world, they fall into an other gulf of destruction, and their souls are plunged in that endless pain, until the day come, that their bodies & souls, being joined again, they shall enter into everlasting fire, which is prepared for the devil and his Angels. Then by these two ways, (which are 
The glory of God.  clean contrary one to an other) the last issue and end of God's judgement, shall set forth manifestly his glory to all men, foramuch as in his elect, he shall declare himself, most just and most merciful. Most just I say, for that he 
Perfectly just, and perfectly mereifull.  hath punished with extreme rigour & severity, the sins of his elect, in the person of his son, neither did receive them into the fellowship of his glory, before he had fully and perfectly, justified and sanctified them in his son. And most merciful, forasmuch, as he freely appointed with himself to elect them, and according as he had purposed, chose them freely in his son, by calling, justifying, and glorifying them, by means of that same faith, which he had given them through the same grace and mercy. On the other 
God is perfectly just.  their side, touching the reprobate, their corruption and infidelity, with such fruits as come thereof, and testimony of their own conscience, shall so reprove and accuse them, that although they resist and kick against the prick; yet the most perfect justice of God, shall be manifest and shine by all men's confession, in their just condemnation.  

The chief notes, with proofs.  
As God is just, so it is necessary that he should save the just, and condemn the unjust. Now amongst men none are just, but by faith, being by faith joined to Christ, grafted, rooted in him, and made on body with him, and thereby also justified & sanctified by him and in him. Whereof it followeth, that the glory to the which they are destinate, to the glory of God, appertaineth to them, as by a certain right or title.  
Goe 18. 25. Be it far from thee, from doing this thing, to flay the righteous with the wicked, and that the righteous should be even as the wicked, be it far from thee shall not the judge of all the world do right?  
Ro. 11. 19 20. Thou wilt say then; The branches are broken off that I might be grafted in; Well, threugh unbelief they are broken off and thou standest (and are grafted in) by faith, be not high minded but fear.  
Colloss. 2. 6. 7. 8. 9 As ye have therefore received Christ jesus the Lord, so walk with him, rooted and built in him, and established in the faith as ye have been taught, abounding therein with thanksgiving. Beware lest there be any man that spoil you, through Philosophy and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.  
Made one body.  
1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we that are many, are one bread and one body, because we are all partakers of one bread.  
john. 17. 21. I pray for them, that they all may be one, as thou O father art in me, and I in thee, even that they also may be one in us, and the world may believe that thou hast sent me.  
And thereby sanctified and justified in him, and by him.  
Rom. 8. 30. Moreover, whom he predestinate, them also he called; and whom he called, them also he justified; and whom he justified, them also he gloried.  
1. Cor. 1. 30. But ye are of him in Christ jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption.  
Rom. 3. 25. Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of sins, that are passed through the patience of God. To she we at this time his righteousness, that he might be just, and a justifier of him which is of the faith of jesus.  
And also glorified.  
Rom. 9 23. And that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.  
Ro. 8. 30. And whom he justified, them he also glorified.  
john. 17. 22. 23. 24. 25. And the glory that thou gavest me, I have given them, that they may be one, as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know, that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they which thou hast given me, be with me, even where I am, that they may be hold my glory which thou hast given me.  
On the other part they which remain in Adam's pollution and death, are justly hated of God, and so condemned by him, not excepting so much as them which die before they sin, as did Adam.  
Ro. 5. 14. But death reigned from Adam to Moses, even over them also, that sinned not after the like manner of the transgression of Adam.  
Ephe. 2. 3. We were by nature the children of wrath as well as others.  
The elect in that same moment that they have received the gift of faith, have after a cerraine sort passed from death to life.  
Ihon. 5. 24. Verily, verily, I say unto you, he that heareth my word & believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life.  
Whereof they have a sure pledge, the Spirit of God, that dwelleth within them, and certifieth their hearts.  
1. Cor. 1. 22. It is God which stablisheth us in Christ, who hath also sealed us, and hath given the earnest of the Spirit in our hearts. And chap. 5. 4. 5. For indeed, we that are in this tabernacle (of this earthly body) sigh and are burdened, because we would not be unclothed, but would be clothed upon, that immortality might be swallowed up of life. And he that hath created us for this thing, is God who also hath given unto us the earnest of the spirit.  
Ephe. 1. 12. 13. 14. That we which trusted in Christ should be unto the praise of his glory. In whom also ye have trusted after that ye heard the word of truth, even the Gospel of your salvation. Wherein also after ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory.  
But this their life is hid in Christ.  
1. Cor. 1. 7. 8. Ye are not destitute of any gift, waiting for the appearing of our Lord jesus Christ. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord jesus Christ.  
Rom. 5. 2. By whom also we have access through faith unto this grace wherein we stand, and rejoice under the hope of the glory of God, and chapter 8. 23. 24. 25. 26. And not only the creature, but we also which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body; For we are saved by hope, but hope that is seen, is not hope. For how can a man hope for that which he seethe? But if we hope for that we see not, we do with patience abide for it.  
Colloss. 3. 3. 4. For ye are dead, and your life is hid with Christ in God. When Christ which is our life shall appear, then shall ye also appear with him in glory.  
Until this corporal death make them to step a degree further, and that the soul being loosed out of the bands of the body, enter into the joy of the Lord.  
Ephe. 2. 6. God hath raised us up together, and made us sit together in the heavenly places in Christ jesus.  
Philip. 1. 23. For I am greatly in doubt on both sides, destring to be loosed, and to be with Christ, which is best of all.  
Luke. 23. 43. jesus said to the thief that repent; Verily I say unto thee, To day shalt thou be with me in Paradise. And chapter 16. 22. And it was so, that the beggar died, and was carried by the Angels into Abraham's bosom.  
Wis●. 3. 1. But the souls of the righteous are in the hands of God, and no torment shall touch them.  
Eccle. 12. 7. And dust return to the earth as it was, and the spirit return to God that gave it.  
Then shall they enjoy fully, that unspeakable comfort prepared.  
Rom. 8. 18. For I account that the afflictions of this present time, are not worthy of the glory which shall be showed unto us.  
Mat. 25. 34. Then shall the king say to them on his right hand; Come ye blessed of my father, inherit ye the kingdom prepared for you, from the foundations of the world.  
1. Cor. 15. 42. 43. 53. The body is sown in corruption, and is raised in corruption. It is sown in dishonour, and is raised in glory: it is sown in weakness, and is raised in power. For this corruptible, must put on incorruption, and this mortal, must put on immortality.  
1. Cor. 2. 9 The things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him.  
By whose virtue and spirit they have proceeded and gone forward, from faith to faith, as shall manifestly appear by the whole course of their life and good works.  
Rom. 1. 17. The righteousness of God is revealed from faith to faith.  
●● 2. Re●. 1. 2●1. 2. Grace and peace be multiplied to you by the knowledge of God & of jesns our Lord. According as his godly power hath given unto us all things that pertain unto life and godliness, through the knowkledge of him that hath called us unto glory and virtue. Whereby most great and precious promises are given unto us, that by them ye should be partakers of the godly nature, in that ye fly the corruption which is in the world through lust. Therefore give even all diligence thereunto. join moreoner, virtue with your faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness, brotherly kindness, and with brotherly kindness, love. For if these things be among you and abound, they will make you that ye neither shallbe idle, nor unfruitful in the knowledge of our Lord jesus Christ. For he that hath not these things is blind, and cannot see far off, and hath forgotten that he was purged fromm his old sins. Wherefore brethren, give rather diligence to make your calling and election sure; For if ye do these things, ye shall never fall. For by these means an entering shall be ministered unto you abundantly, into the everlasting kingdom of out Lord and Saviour jesus Christ.  
Whereas altogether contrary, the Reprobate conceived, borne, and brought up in sin, death, and the wrath of God; when they depart out of this world, they fall into another gulf of destruction; and their souls are plunged in that endless pain, until the day come, that their bodies and souls being joined again, they shall enter into everlasting fire, which is prepared for the devil and his angels.  
〈◊〉: Psal. 5 ●●●5. Behold I was borne in iniquitle, and in sin hath my mother conceived me.  
Ephe. 2. 3. And were by nature the children of wrath as well as others. Rom. 7. 14. sold under sin.  
Rom. 5. 14. Wherefore as by one man sin entered into the world, and death by sin, and so death went over all men, forasmuch as all men have sinned.  
Dani. 12. 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame, and perpetual contempt.  
john. 5. 28 29. Marvel not at this, for the hour shall come, in the which all that are in the graves shall hear his voice. And they shall come forth that have done good, unto the resurrection of life, but they that have done evil, to the resurrection of condemnation.  
Luke. 16. 22. 23. 24. The rich man also died and was buried, and being in hell torments, he lift up his & yes and saw Abraham a far off, and Lazarus in his bosom. Then he cried, and said; Father Abraham have merry on me, and send Lazarus, that he may dip the tip of his singer in water, and cool my tongue, for I am tormented in this flame. But Abraham said; Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains, now therefore is he comforted, and thou art tormented.  
Mat. 25. 41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his angels.    

The seventh Chapter.  
After what sort this doctrine may be preached with most profit.  
SInte we have now declared the effect of this doctrine, 
What discretion the matter requireth.  it remaineth also, that we show what order we think best to be obseru●●, in preaching and applying the same to every particular man. Whereas, many find this matter, so sharp and strange that they fly from it, as from a dangerous rock; it is partly to be attributed to the malice and arrogancy of men; And partly to the rashness and lack of discretion of them that teach it; and thirdly, it is to be imputed to their ignorance, which cannot orderly apply the same to themselves, which faithfully and truly hath been taught of others. Concerning them which sin of malice, it only appertaineth to GOD to amend them; Which surely he hath done always in his reason, and likewise will do from time to time, to whom he hath appointed to show mercy. But for others which remains obstinate in their sin and wickedness, there is no cause why we should be moved, either for their number or authority; to dissemble God's truth. And as touching the second sort, I have thought these things principally to be observed in preaching this mystery. First, as in all other things, so chief in this matter of predestination, they ought to take diligent heed, that in steed of God's pure and simple truth, they bring not forth vain and curious speculations or dreams. Which thing they cannot choose but do, which go about to compass and accord these secret judgements of God, with man's wisdom, & so do not only put difference betwirt predstination and the purpose of god, which thing they must needs do, but separate the one from the other. For they either imagine a certain naked and idle permition, or else make a double purpose and counsel in God. From the which errors, they must needs fall into many and great absurdities. For sometimes they are constrained to divide those things, which of themselves are joined most straightly: and sometimes, they are compelled to invent a great sort of foolsh and dark distinctions, wherein the further they occupy themselves and search, the wi●er the● stray; from the purpose, and so entangle their miserable brains, that they can find no way out. This than ought to be avoided, with all careful diligence, chiefly in this matter, which above all other ought purely and cincerely to be taught in the church of God. Moreover, 
What manner of words and speech must be used.  as much as is possible, let them take heed, though sometimes for a more clear understanding of things, a man may be bold and godly and reverently to do) that no strange manner of speech, or not approvable by gods word, be used. And also that such praises and words which the scriptures approve, be expounded fitly, lest otherwise any man should take occasion of offence, which as yet is rude and ignorant. Furthermore we must have good respect 
Consideration of persons.  unto the hearers, wherein also we must make distinction betwixt the malicious and the rude: and again, betwixt them which are wilful ignorant, and those which are not capable through a simple and common ignorance. For to the malicious and wilful, our Lord is accustomed to set forth plainly the judgement of God; but the other must be led by little and little to the knowledge of the truth. Likewise we must take heed, that we have not so much respect to the weak, that they in the mean season which are apt to understand be neglect, and not sufficiently taught. Whereof we have notable examples in S. Paul, which declare to us the wisdom and circumspection which he observed in this matter, chief in the 9 10. 11. 14. 15. chapters of the Epistle to the Romans. Also except some great cause let, that they begin at the lowest and most manifest causes, and so ascend up to the highest (as Paul in his Epistle to the Romans, which is the right order and way to proceed in matters of divinity, from the law, goeth to remission of sins, and thence by steps, he mounteth, till he come to the highest degree) or else let them consist in that point, which is most agreeable to the text or matter, which they have in hand, rather than contrariwise to begin at the very top of this mystery, and so come to the foot. For the brightness of God's majesty, suddenly presented to the eyes, doth so dim and dazzle the sight, that afterwards, if they be not through long continuance accustomed to the same, they wax blind when they should see other things.  
What then remaineth? That whether they begin beneath and ascend upward, or contrariwise above, and come downward to the lowest degree, they take always heed, lest omitting that which ought to be in midst, they leap from one extremity to another, as from the eternal purpose to salvation, and much more from salvation, to the eternal purpose; Likewise from God's eternal counsel to damnation, or backward, from damnation to his purpose, leaving the near and evident causes of God's judgement. Except perchance they have to do with open blasphemers, and contemners of God, who have need of nothing else, but the sharp pricks of God's judgement: or else with men so trained and exercised in God's word, that there be no suspicion of any offence. Finally, that they never so propound this doctrine, as if it should be applied to any one man particularly, (although men must be used after divers sorts, some by gentleness, and some by sharpness) unless some Prophet of God be admonished by some especial revelation. Which thing because it is out of course, and not usual, ought not lightly to be believed. When the Ministers also visit the sick, or use familiar and private admonitions, it is their duty to lift up and comfort the afflicted conscience, with the testimonial of their election; And again, to wound and pierce the wicked and stubborn, with the fearful judgement of God. So that they keep a mean, refraining ever from that last sentence, which admitteth no exception nor condition. For this right and jurisdiction, only appertaineth to God.  

Notes and proofs.  
The Preachers ought to take diligent heed, that in steed of God's pure and simple truth, they bring not forth vain and curious speculations.  
1. Tim. 6. 3. If any man teach otherwise, and consenteth not to the wholesome words of our Lord jesus Christ, and to the doctrine which is according to godliness, he is puffed up and knoweth nothing, but doteth about questions and strife of words, whereof cometh envy, strife, railings, evil surmisings, vain disputations of men of corrupt minds and destitute of the truth.  
2. Tim. 2. 14. 16. Of these things put them in remembrance and protest before the Lord, that they strive not about words which is to noprofit, but to the perverting of the hearers. Stay profane and vain babblings, for they shall increase unto more ungodliness.  
Verse. 23. Put away foolish and unlearned questions, knowing that they engender strife.  
Mat. 28. 20. Teaching men to observe all things, whatsoever I have commanded you.  
Which thing they cannot choose but do, which go about to compass and accord these secret judgements of God with man's wisdom.  
Mat. 23. The whole chapter.  
john. 8. 44. Ye are of your father the devil, who abode not in the truth, because there is no truth in him. When he speaketh a lie, then speakeh he of his own, for he is a liar, and the father thereof.  
Furthermore, there must be good respect had unto the hearers, wherein also we must put a difference, betwixt the malicious and the rude, be twixt the wilful and ignorant.  
john. 9 41. jesus said unto them, If ye were blind ye should not have sin, but now ye say; We see, therefore your sin remaineth. And chap. 10. 26. 27. But ye believe not; For ye are not of my shéeepe, as I said unto you. My sheep hear my voice, and I know them, and they follow me.  
Luke. 20. 46. 47. Beware of the scribes which desire to go in long robes, and love salutations in the markets, and the highest states in the synagogues, and the chief rooms at feasts, Which devour widows houses even under a colour of long praying, these shall receive greater damnation.  
Mat. 23. 37. jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would net?  
But the other must be led by little and little, to the knowledge of the truth.  
1. Cor. 3. 2. I gave you milk to drink, and not meat, for ye were not yet able to bear it, neither yet now are ye able, for ye are carnal.  
Rom. 14 1. Him that is weak in the faith, receive unto you, but for controversies of disputations.  
Never so propound this doctrine, as if it should be applied to any one man particularly.  
john. 8. 23. 24. And he said unto them; Ye are from beneath, I am from above; Ye are of this world, I am not of this world; I said therefore unto you, that ye shall die in your sins.  
Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the concision.  
john. 6. 64. But there are some of you that believe not, for jesus knew from the beginning which they were that believed not, and who should betray him.  
Although men must be used after divers sorts, some by gentleness, and some by sharpness.  
2. Tim. 2. 24. But the servant of the Lord must not strive, but must be gentle toward all men, apt to teach, suffering the evil men patiently. Instructing them with meekness, that are contrary minded, proving if God at any time will give them repentance.  
Mat. 3. 7. O generations of vipers, etc.  
Esay. 1. 10. O Princes of Sodom, and people of Gomorrha.    

The eight Chapter.  
How every man may with profit apply this universal doctrine to himself.  
IT is most evident, that they which teach, that man's salvation 
justification by faith is unprofitable, if it be separate from election.  either in part or wholly, dependeth or is grounded in works, destroy the foundation of the Gospel of God. And contrariwise, they that teach justification freely by faith, ground on a sure foundation, but so, that they build upon that eternal counsel of God, whereupon Christ himself, and the Apostle Paul following Christ his steps, groundeth his doctrine. For seeing perseverance in faith is requisite to salvation, to what purpose shall faith serve me, except I be sure of the gift of perseverance? Nor we need not fear, lest 
Peace of conscience, dependeth on Predestination.  this doctrine make us negligent or dissolute. For this peace of conscience whereof we speak, aught to be distinct and separate from foolish security, and he that is the son of god, seeing he is moved and governed by the spirit of God, will never through the consideration of God's benefit, take occasion of negligence and dissolution. Then if by this doctrine we had but this one commodity, that we might learn to assure and confirm our faith against all brunts that might happen, it is manifest, that they which speak against and resist this article of religion, either through their wickedness, or else through ignorance, or some foolish blind zeal, (which happeneth when men will measure God according to the capacity of their own wits) subvert and destroy the principal ground and foundation of our salvation. And in very deed although some (as I must confess) do it not purposely, yet do they open notwithstanding, the door to all superstition and impiety. As for them, which now adays maliciously oppugn the truth, I beseech the Lord, even from the heart, either to turn their minds (if so be they appertain to the elect) or else to send them a most speedy destruction, that by their own example, they may confirm and establish that doctrine, which so maliciously they resist. These other, I will desire most instantly, and require them in the name of GOD, that they would better advise themselves what they do.  
Now to touch briefly, how this doctrine may be applied, let us mark that all the works of GOD, even the least of all, are such, that men cannot judge of them, but in two sorts. That is, either when they are done, or else by foreseeing them to come to pass, by the disposition of the second and manifest causes, whose effects have been diligently, and by long use observed. As men accustom in natural things to do, wherein notwithstanding men are wonderfully blind. In this matter then, which is most obscure of all others, it is no marvel, if man's wit be driven into this strait, what is determined as touching himself, in this secret counsel of God. But because these are most high mysteries, and therefore stand in the observation of those causes which pass all natural things, we mnst needs seek further and come to God's word; which, forasmuch, as without all comparison, it is more certain than man's conjectures, so it can best direct us herein, and assure us.  
The scripture than witnesseth, that all those that God 
How a man may have assurance of his election.  hath according to his counsel predestinate, to be adopted his children through jesus Christ, are also called in their time appointed, yea and so effectually, that they hear the voice of him that calleth, and believe it, so that being justified and sanctified in jesus Christ, they are also glorified. Wilt thou then, whosoever thou art, be assured of thy predestination, and so in order of thy salvation, which thou lookest for, against all the assaults of Satan? Assured I say, not by doubtful conjectures, or our own fancy, but by arguments and conclusions, no less true and certain, then if thou were ascended into heaven, and had heard of Gods own mouth, his eternal decree and purpose? Beware thou begin not at that most high degree, for so thou shouldst not be able to sustain the most shining light of God's majesty. Begin therefore beneath at the lowest order, and when thou shalt hear the voice of god sound in thine ears, and in thy heart, which calleth thee to Christ the only Mediator, consider by little & little, and try 
By what signs faith is known  diligently if thou be justified & sanctified in Christ through faith. For these two be the effects or fruits, whereby the faith is known which is their cause. As for this, thou shalt partly know by the spirit of adoption, which crieth within thee, Abba father; and partly by the virtue & effect of the same spirit which is wrought in thee. As if thou fall, and so declare indeed, that although sin dwell in thee, yet it doth no more reign in thee. For is not the holy Ghost he that causeth us not to let slip the bridle, and give liberty willingly to our naughty and vile concupiscences, as they are accustomed, whose eyes the prince of this world blindeth; or else who moveth us to pray when we are cold & dull, and slothful? Who stirreth up in us those unspeakable groanings? Who is he that when we have sinned (yea and sometimes wittingly and willingly) engendereth in us an hate of the sin committed, and not for the fear of punishment which we have therefore deserved, but because we have offended our most merciful father? Who is he I say, that testifieth unto us, that our sigh are heard, and also moveth us to call daily, God our God, and our father, even at that time, when we have trespassed against him? Is it 
The assurance of the vocation is known by faith, and so by the vocation, the election.  not that spirit, which is freely given to us as a gift, for a sure and certain pledge of our adoption? Wherefore if we can gather by these effects, that we have faith, it followeth that we are called, and drawn effecttually. And again, by this vocation which we have declared properly to belong to the children of God, that is evidently proved, which we took in hand to show, that is, forasmuch as we were predestinate by the eternal counsel and decree of God (the which he had determined in himself) to be adopted in his son, therefore we were given to him. Whereof the conclusion 
The confidence to persevere and to be saved, is sure and certain.  followeth, that since by the most constant will of God, which only is grounded on itself, and dependeth on none other thing, we are predestinate, and no man can take us out of the hand of the son: Also seeing that to continue and persevere in the faith is necessary, it followeth I say, that the hope of our perseverance, is certain, and so consequently our salvation, so that to doubt any more of it, is evil, and wicked. So far then it is against reason to say, that this doctrine maketh men negligent or dissolute, that contrariwise this alone doth open us the way, search out and understand by the power of the holy Ghost, God's deep secrets, as the Apostle plainly teacheth, to the end that when we know them (albeit, we know them here in this world but after a sort, so that we must daily fight with the spiritual armour against distrust) we may learn to behave ourselves not idly, but rather to persevere valiantly to serve and honour God, to love him, to fear him, to call upon him, that daily more and more as saith Saint Peter, as much as in us lieth, we may make our vocation and election certain. Moreover, how shall he stand sure and constant against so many grievous temptations, both within and without, and against so many assaults of fortune (as the world doth term it) that is not well resolved in this point, which is most true; That is, that God according to his goodwill, doth all things whatsoever they be, and what instruments and means soever he useth in working of the same, for the commodity of his elect. Of the which number he is, that findeth himself 
The election only doth comfort us in all afflictions.  in this danger and trouble. As touching the other point, which concerneth Reprobation, because no man can call to mind the determinate purpose of election, but at the same inistant the contrary will come to remembrance, (besides that in the holy scripture these two are oftentimes joined together) it must needs be, that such as esteem this part curious or unprofitable, and therefore not to be talked off, 
The doctrine of Reprobation, cught not to be suppressed, neither applied to any particular company, but wisely handled.  do great injury to the spirit of God. Therefore this part is to be weighed and considered, but with such modesty, that the height of gods judgements may at all times bridle our curious fancies, in such sort, that we do not apply it particularly to any man, nor to any certain company. For in this also it differeth from election, because election (as hath been said) is revealed to us by the spirit of God within ourselves, not in others, whose hearts we cannot know. And Reprobatiou is ever hid from men, except it be disclosed by God, contrary to the common course of things. For who can tell, if god have determined to show mercy at the last hour of death, to him which hath spent all his life past lewdly and wickedly? But this trust ought not to encourage any man to maintain, and continue in his sin and ungodliness. For I speak of those things which we ought to consider in others; for the examples of such mercy of god are very rare, neither any man that is wise, will promise to himself through a vain security and trust, that thing which is not in his own power. It is therefore sufficient if we understand generally, that there be vessels prepared to perdition. The which seeing, God doth not reveal unto us who they are, we ought both in example of life and prayer, diligently endeavour to win and recover to their salvation, yea even very such, of whom by seeing their horrible vices, we almost 
We must labour to win all men.  despair. And if we observe this order, we shall receive great fruit of this doctrine. For,  
First by the knowledge hereof, we shall learn humbly 
The doctrine of Reprobation, maketh men humble.  to submit ourselves to the majesty of God, so that the more we shall fear and reverence him, the more we ought to labour, to confirm in ourselves the testimony of our election in Christ. 
It maketh the grace of God, to be better known of the Elect.   
Secondly, when we shalldiligently consider the difference, which through the mercy of God is betwixt men, which are all a like subject to the self same course and malediction, it cannot be, but we must acknowledge and embrace more earnestly the singular goodness of GOD, then if we did make this grace common to all men indifferently, or else referred the cause of the inequality of this grace to men. 
It bringeth a Godly care.   
Thirdly, when we know that faith is an especial gift of God, shall we not receive it more willingly when it is offered, and be more careful to have the same to increase, then if we should imagine (as some do) that it is in every man's power, to turn and repent when he will, because (they say) the Lord would that all men should be saved, and will not the death of a sinner?  
Fourthly, when we see the doctrine of the Gospel not only despised of all the world, but also cruelly persecuted; 
It doth confirm us, against all offences.  and when we see so great falsehood & rebellion among men, what thing can better confirm and fortify us, then to be assured that nothing chanceth by fortune, that God knoweth his, and that they which commit these things (except GOD turn their hearts) are those which are destinate, not by chance, but by the sure and eternal counsel of God, to be as it were a glass, wherein the anger and power of God doth appear.  
Truth it is, these things can never be so commodiously and perfectly treated of, that man's reason and wit cannot find out some thing, to reply always to the contrary, yea and so kindleth with desire of contradiction, that it is ready to bring an action against god, and to accuse and blame him as chief author of all things. But let the devil roar and discontent himself, and the wicked kick and wince: yet their own conscience shall reprove and condemn them, when as ours, being confirmed in the truth, by the grace and mercy of god, shall deliver and free us in the day of Christ. To whom with the father, and the holy ghost, praise, glory, and honour be given for ever. So be it.  

Notes and proofs.  
To ground our righteousness upon works, destroyeth the foundation of the Gospel, but the sure foundation is to be grounded on faith, if faith be builded upon the eternal counsel of God.  
Gal. 2. 21. I do not abrogate the grace of God, for if righteousness be by the law, than Christ died without a cause.  
Rom. 10. 4. For Christ is the end of the law for righteousness unto every one that believeth. And chapter 11. 5. 6. Even so then at this present time, is there a remnant through the election of grace; And if it be of grace, it is no more of works, or else were grace, no more grace; but if it be of works, it is no more grace; or else were work no more work.  
Ephe. 2. 4. 5. 8. 9 10. But God which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved. For by grace are ye saved through faith, and that not of yourselves, it is the gift of god. Not of works, lest any man should boast himself. But that we should be careful to show forth good works, therefore he speaketh in the next verse. Verse. 10. For we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them.  
1. Tim. 1. 9 Who hath saved us and called us, with an holy calling, not according to our works, but according to his own purpose and grace which was given to us through Christ jesus before the world was.  
1. Pet. 2. 12. And have your conversation honest among the gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorifle god in the day of the visitation.  
Perseverance in faith, is requisite unto salvation.  
Mat. 10. 22. And ye shall be hated of all men, for my name; But he that endureth to to the end, shall be saved.  
Mat. 24. 45. Blessed is that servant whom his master shall find so doing.  
Now we need not fear, lest this doctrine make us negligent or dissolute. For this peace of conscience whereof we speak, aught to be distinct and separate, from foolish security, and he that is the son of God, seeing he is moved and governed by the spirit of God, will never through the consideration of God's benefit, take occasion of negligence and dissolution.  
Rom. 5. 1. 2. Then being justified by faith, we have peace toward god, through our Lord jesus Christ. By whom also we have access through faith, unto this grace wherein we stand, and rejoice under the hope of the glory of god.  
Rom. 8. 12. 13. 14. 15. Therefore brethren, we are debtor not to the flesh, to live after the flesh; For if ye live after the flesh, ye shall die; but if ye mortify the deeds of the body by the spirit, ye shall live. For as many as are led by the spirit of God, they are the sons of God.  
Ephe. 1 4. A● he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love.  
2. Tim. 1. 7. For God hath not given to us the spirit of fear, but of power, and of love, and of a sound mind.  
1. john. 3. 20. 21. 24. If our heart condemn us, God is greater than our hearts, and knoweth all things. Beloved, if our heart condemn us not, then have we boldness towards God. For he that keepeth his commandments, dwelleth in him, and he in him. And hereby we know, that he abideth in us, even by the spirit which he hath given us.  
This matter of Predestination, is obscure above all others, unto the wit of man, but opened and revealed unto us by the word of God. The Scripture therefore witnesseth, that they that are predestinate unto salvation, are first called, and that so effectually, that they hear, and believe, and fructify, than also, are they justified and sanctified, and in the life to come, glorified.  
john. 6. 44 45. No man can come unto me, except the father which hath sent me, draw him (by the force of god's word, and by the secret working of his spirit). And I will raise him up at the last day. As it is written in the Prophets. And they shall be taught of God. Every man therefore that hath heard, and hath learned of the father, cometh to me.  
Acts. 2. 47. And the Lord added to the Church (by the Apostles preaching) from day to day, such as should be saved.  
john. 10. 26. 27. 28. 29. 30. ●ée believe not, for ye are not of my sheep, as I said unto you. My sheep, hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall vever perish, neither shall any pluck them out of my hand. My father which gave them me, is greater than all, and none is able to take them out of my father's hand.  
Acts. 13. 48. And when the Gentiles heard it, they were glad, and glorified the word of the Lord, and as many as were ordained unto eternal life, believed. And chap. 16. 14. And a certain woman named Lydia, a cellar of purple of the city of the Thyatirians, which worshipped God heard us, whose heart the Lord opened, that she attended unto the things that Paul spoke.  
Hebr. 3. 7. 8. Wherefore as the holy Ghost saith; To day if ye shall hear his voice, harden not your hearts as in the provocation, according to the day of temptation in the wilderness. And. chapped. 42. For unto us was the Gospel preached, as also unto them; but the word that they heard, profited not them, because it was not mixed with faith, in those that heard it.  
Consider by little and little, and try diligenly, if thou be justified, and sanctified in Christ, through faith. For these two be the effects or ftuites, whereby the faith is known, which is their cause.  
2. Cor. 13. 5. Prove yourselves whether ye are in the faith, examine yourselves, know ye not your own selves except ye be reprobates.  
Rom. 8. 30. Moreover, whom he predestinate, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified.  
As for this, thou shalt partly know by the spirit of Adopion, which crieth within thee, Abba father.  
Gal. 4. 5. 6. 7. 8. That he might redeem them which were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the spirit of his son into your hearts, which crieth, Abba father: Wherefore thou art no more a servant but a son; Now if thou be a son, thou art also the heir of GOD, through Christ.  
Rom. 8. 15. For ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, whereby we cry, Abba father.  
And partly, by the virtue, and effect, of the same spirit which is wrought in thee.  
Rom. 16. 17. The same spirit, beareth witness with our spirit, that we are the children of God. If we be children, we are also heirs, even the heirs of god, and heirs annexed with Christ.  
1. john. 3. 24. For he that keepeth his commandments, dwelleth in him, and he in him. And hereby we know that he abideth in us, even by the spirit which he hath given us.  
The first effect is; As if thou fall, and so declare indeed, that although sin dwell in thee, yet it doth no more reign in thee.  
Which matter is sufficiently handled in the whole sixth chapter of the epistle to the Romans, especially verse 11. 12.  
Rom. 7. For I allow not that which I do; For what I would, that do I not; but what I hate, that do I. If I do then that which I would not, I consent to the law, that it is good. Now then, it is no more I that do it, but the sin that dwelleth in me. I delight in the law of GOD, concerning the inner man; But I see an other law, rebelling against the law of my mind, and leading me captive unto the law of sin. O wretched man that I am!  
The second effect of the spirit of God in us, is, that it causeth us not to let slip the bridle, and give liberty willingly, to our naughty and vile concupiscences.  
Hebr. 3. 12. Take heed brethren, lest at any time, there be in any of you an evil heart, and unfaithful, to departed away from the living God.  
1. john. 3 8. He that committeh sin, is of the devil; Verse. 9 Whosoever is borne of God sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God. Verse. 20. If our heart condemn us, God is greater than our heart, and so forth.  
2 Tim. 2. 19 The foundation of God remaineth sure, and hath this seal; The Lord knoweth who are his; And let every one that calleth on the name of the Lord, depart from iniquity.  
Ephe. 4 82. Let him that stole, steal no more; And 30. And grieve not the holy spirit of GOD, by whom ye are sealed unto the day of redemption.  
As they are accustomed, whose eyes the prince of this world blindeth.  
2. Timo. 2. 26. And that they may come to a mendment out of the snare of the devil, which are taken of him at his will.  
Ephe. 2. ●. Being dead, intrespasses and sins, wherein, in time past, ye walked according to the course of this world, and after the prince that culeth in the air; even the spirit, that worketh in the children of disobedience. And chapter. 4. 17. Walk not as other Gentiles walk, in vanity of their mind, having their cogitations darkened, and being strangers, from the life of GOD, through the ignorance that is in them, because of the hardness of their heart. Which being past feeling, have given themselu●s unto wantonness, to work all uncleanness even with greediness. But ye have not so learned Christ. And Chap. 2. 12. Without Christ, and aliens from the common wealth of Israel, and strangers from the covenants of promise, and have no hope, and are without God in the world.  
Rom. 1. 29. Being full of all unrighteousness, fornication, coveteusnesse wickedness, maliciousness.  
1. Pet. 4. 2. 3. 4. 5. 6. That ye henceforth, should as much time as remaineth in the flesh, live not after the lusts of men, but after the will of God. For it is sufficient for us, that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, and in abominable idolatries.  
Wherein it seemeth to them strange, that ye run not with them unto the same excess of riot, therefore speak they evil of you, which shall give accounts to him, that is ready to judge quick and dead.  
The third effect of the spirit of God is, that it moveth us to pray, when we are cold & slothful, who stirreth up in us unspeakable groanings.  
Ro. 8. 26. 27. Likewise the spirit also helpeth our infirmities. For we know not what to pray as we ought, but the spirit itself, maketh request for us with sighs, which cannot be expressed.  
The fourth effect is, that when we have sinned, yea and sometimes wittingly and willingly, it engendereth in us a hate of the sin committed, and not for the fear of punishment which we have therefore deserved, but because we have offended our most merciful father.  
Rom. 7. 15. I allow not that which I do: for what I would, the do I not; but what I hate; the do I, & so forth as above.  
The fift effect is, that it testifieth that our sigh are heard, & also moveth us to call daily, God, our God, and our Father, even at that time when we have trespassed against him.  
Rom. 8. 27. But he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the saints according to the will of God. And. verse. 15. ye have received the spirit of adoption, whereby we cry, Abba father. And. verse. 32. Who spared not his own son, but gave him for us all to death: How shall he not with him give us all things also? john. 14. And. 16. 23. 24.  
The sixth effect is, that it doth assure us of our adoption, because it is given us as an earnest penny and certain pledge, to the same purpose.  
For proof whereof, look for this mark (8) in the margin towards the latter end of the notes of the sixth chapter.  
Wherefore, if we can gather by these effects, that we have faith, it followeth, that we are called and drawn effectually.  
Rom. 11. 29. For the gifts and calling of God are without repentance.  
We are therefore predestinate by the constant will of God, which is grounded on itself, and dependeth on none other thing, and no man can take us out of the hands of the son. Also seeing that to continue, & persevere in the faith, is necessery; it followeth I say, that the hope of our perseverance is certain, and so consequently, our salvation. So that to doubt any more of it, is evil and wicked.  
Hebre. 6. 17. 18. So, God willing more abundantly to show unto the heirs of promise, the stableness of his counsel, bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge, to hold fast the hope that is set before us.  
john. 10. 27. 28. 29. 30. My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. My father which gave them me, is greater than all, and none is able to take them out of my father's hand.  
1. john. 3. 9 Whosoever is borne of God, sinneth not, for his seed remaineth in him: neither can he sin, because he is borne of God. And therefore persevereth and endureth to the end.  
john. 3. 33. He that hath received his testimony, hath sealed, that God is true.  
Rom. 4. 20. 21. Neither did Abraham doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God. Being fully assured, that he which had promised, was also able to do it.  
Ephe. 3. 11. 12. According to the eternal purpose, which he wrought in Christ jesus our Lord. By whom we have boldness and entrance, with confidence by faith in him.  
1. Thes. 5. 24. Faithful is he which calleth you, which will also do it.  
Hebr. 10. 23. Let us keep the profession of our hope, without wavering (for he is faithful that promised.)  
Rom. 8. 38. 39 For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. And therefore, I cannot, nor I may not, doubt of my salvation.  
So far then it is against reason, to say that this doctrine maketh men negligent, or dissolute, that contrariwise this alone doth open us the way, to search out and understand by the power of the holy Ghost, God's deep secrets.  
1. Cor. 2. 9 10. 11. 12. 13. The things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him. But God hath revealed them unto us by his spirit. For the spirit searcheth all things, yea the deep things of God. For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God, knoweth no man, but the spirit of God. Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are given to us of God.  
It maketh us painful in good works.  
Ephe. 2. 10. For we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them.  
1. john. 3. 24. For he that keepeth his commandments dwelleth in him, and he in him, and thereby we know, that he abideth in us, even by the spirit that he hath given us.  
Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that we cannot do the same things that we would. Knowing this infirmity to be in us, it stirreth us to good works. And chap. 6. 7. 8. 9 10. 11. Be not deceined, God is not mocked; For whatsoever a man soweth, that also shall he reap. For he that soweth to the flesh, shall of the flesh reap corruption. And he that soweth to the spirit, shall of the spirit reap life everlasting.  
Rom. 6. 1. What shall we say then? Shall we continue still in sin, that grace may abound? God forbidden.  
Hebr. 10. 24. And let usconsider one an other, to provoke unto love and to good works.  
jam. 3. 17. The wisdom that is from above, is first pure, then pe●●eable, gentle, easy to be entreated, full of mercy and good works, without judging, and without hypocrisy.  
It maketh us invincible against all temptations and vexations. For how shall he stand sure and constant against so many grievous temptations both within and without, & against so many assaults of fortune (as the world doth term it) that is not well resolved in this point of God's predestination toward him, and of his election in Christ.  
job. 13. 15. Lo though he slay me, yet will I trust in him.  
Rom. 8. 28. Also we know that all things work together for the best unto them that love God, even to them that are called of his purpose. Verse. 31. What shall we then say to these things? If God be on our side, who can be against us? Verse. 35. 37. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? In all which things we are more than conquerors, through him that loved us.  
john. 16. 33. Marvel not though the world hate you. In the world ye shall have affliction, but in me ye shall have peace. Be of good comfort, I have chosen you out of the world, and none shall take you out of my hands.  
Rom. 15. 3. Through Christ we rejoice in tribulations, that we may say with the Apostle; We are persecuted, but not forsaken; cast down, but we perish not.  
ja. 1. 2. 3. 4. 5. My brethren, count it exceeding joy when ye fall into diverse temptations, knowing that the trying of your faith, bringeth forth patience. And let patience have her perfect work, that ye may be perfect and entire, lacking nothing.  
Of the which number of the elect, he is, that findeth himself in this danger and trouble.  
Rom. 8. 16. 17. 18. The same spirit, beareth witness with our spirit, that we are the children of God. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. For I count that the afflictions of this present time, are not worthy of the glory which shall be showed unto us.  
Luke. 23. 43. jesus said to the thief on the cross; Verily I say unto thee; To day shalt thou be with me in Paradise.  
This part is to be considered and weighed, and that with great modesty, principally in these  

two considerations;  
First, that the height of God's judgements may at all times bridle our curious fancies.  
Secondly, that we do not apply it to any man particularly, or any certain company.   
For the first, let it be sufficient that we understand generally, that there be vessels prepared by God's judgement and appointed to destruction. The which, seeing God doth not reveal unto us, who they are, we ought both in example of life and prayer, diligently to endeavour to win and recover to their salvation, yea even very such, of whom by seeing their horrible vices, we almost despair.  
Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven.  
1. Pet. 2. 12. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. And chap. 3. 15. 16. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you. And that with meekness and reverence, having a good conscience, that when they speak evil of you as of evil doers, they may be ashamed which blame your good conversation in Christ.  
1. Cor. 9 19 20. 21. 22. 23. 24. For though I be free from all men, yet have I made myself servant unto all men, that I might win the more. And unto the jews I become as a jew, that I may win the jews; to them that are under the law, as though I were under the law, that I may win them that are under the law; to them that are without the law, as though I were without the law, (when I am not without the law as pertaining to God, but am in the law through Christ) that I may win them that are without the law; to the weak, I become as weak, that I may win the weak. I am made all things to all men, that I might by all means save some. And this I do for the gospel sake.  
Rom. 1. 14. I am debtor both to the Grecians and to the Barbarians, both to the wise men and unto the unwise.  
Philip. 2. 12. 13. Make an end of your own salvation with fear and trembling, (lest that through the deceit of sin ye should fall away, or else lest ye be any offence to the weak) For it is God that worketh in you both the will the deed, even of his good pleasure.  
Concerning the second, that we do not apply this doctrine to any man particularly, or to any certain company. For in this also it differeth from election; Because election (as hath been said) is revealed to us by the spirit of God, within ourselves, not in others, whose hearts we cannot know. And Reprobation is ever hid from men, except it be disclosed by God, contrary to the common course of things. For who can tell, if God have determined to show mercy at the last hour of death, to him which hath spent all his life past, lewdly & wickedly. But this trust ought not to encourage any man, to maintain and continue in his sin & ungodliness. For I speak of those things which we ought to consider in others. For the examples of such mercy of God, are very rare. Neither any man that is wise, will promise to himself, through a vain security and trust, that thing which is not in his own power.  
jam. 4. 13. 14. 15. 16. Go too now, ye that say; To day or to morrow, we will go into such a city, & continue there a year, and buy and sell, and get gain. And yet ye cannot tell what shall be to morrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanish away. For that ye ought to say; If the Lord will, and if we live, we will do this or that.  
Now if we cannot promise the continuance of life, unto ourselves, how much less may we assure ourselves of God's mercy at our pleasure.  
Luke. 12. 19 20. The rich man said unto his soul; Soul, thou hast much good lain up for many years, live, take ease, eat, drink, and take thy pastime. But God said unto him; O fool, this night will they fetch away thy soul from thee.  
2. Tim. 2. 25. The minister is willed to instruct the evil disposed, with meekness, and such as are contrary minded, proving if GOD at any time will give them repentance. Therefore repentance is not at our pleasure, or leisure.  
1. Pe. 1. 14. 15. 16 17. 18. 19 Fashioning not yourselves unto the former lusts of your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation. And if ye call him father, which without respect of persons, judgeth according to every man's work, pass the time of your dwelling here in fear. Knowing that ye were not redeemed with silver and gold, and such corruptible things.  
Hebr. 12. 14. Fellow peace with all men and holiness, without the which, no man shall see the Lord.  
And if we observe this order, we shall receive great fruit of this doctrine, especially in these four considerations.  

First, it maketh men humble, and to submit themselves to God.  
Secondly, it maketh the grace of God, to be better known of the elect, seeing it is not common to all.  
Thirdly, it bringeth a godly care, to receive faith when it is offered, and to labour to increase it.  
Fourthly, it doth confirm us against all offences. All which reasons, are more plainly set down in the last part of this eight chapter.     
Deo gratia.   

A Prayer for the Queen's most excellent Majesty.  
O Most gracious God and heavenly Father, by whose disposition, Kingdoms and Kealmes are governed, and by whose power Kings & Prince's reign; we give thee hearty thanks, that in thy great mercy, thou hast set such a Prince and Queen over us, under whose godly and peaceable government, we enjoy glad tidings of thy Gospel, and the truth of thy word, in manifest sort delivered unto us, with peace and quietness, and other worldly great blessings of thine, in a plentiful measure. Endue her so with heavenly gifts, that her heart may be always framed to the obedience of thy will, that by her godly and gracious government, thy name may be glorified, thy Church edified, the poor members of Christ relieved, virtue advanced, and vice beaten down and punished; that so in wealth she may surpass that prosperity that was in the days of King Solomon, and that in life and health, she may so be preserved long among us, to thy glory, and our comfort; that the years of her royal father's government, may be doubled upon her. And although we for our parts have and do daily provoke thy wrath against us, and have worthily in respect of thy blessings, deserved the contrary; as for the heavenly ulessings of thy Gospel and truth, ignorance, idolatry, and superstition; for wealth and prosperity, penury, and scarcity; for peace and quietness, troubles and wars; for our health, and the continuance of our life, diseases and death: yet in thy mercy be favourable unto us, mollify our hard and stony hearts, that we may repent; mortify sin in us, that there may be seen amendment in our lives and conversation; that we may yield our souls and bodies to the obedience of thy blessed will and commandments, whereby thy manifold and good blessings and benefits may be both increased and continued toward us. That the heavens may send down their rain, that the earth may give forth her plentiful increase; that our garners may be full and plenteous with all manner of store; that our sheep may bring forth thousands; that our oxen may be strong to labour; that there be no decay, no leading into captivity, and no complaining in our streets; wherein we shall be blessed, who have the Lord for our God. As for her enemies who seek her destruction, let them fall into the pit, that they have digged for others; and let their own shame light upon them. And let thy crown flourish upon her head, whom thou hast anointed, that in the maintenance of thy truth and of thy people, it may be known, that though the heathen rage so furiously together, and the Kings of the earth stand up in arms against thee and against thine anointed; that thou breakest the bow, and knappest the spear in pieces; that thou art able to turn the sword of her enemies, to murder themselves. And though the horse be prepared unto the battle, yet the victory is from thee, who can mightily confound her foes, and put a hook in their nosthrilles, and turn them back the same way they came. The strange deliverances which thou hast wrought in her behalf, both from the secret and malicious conspiracies, treasons, and treacheries, of unnatural subjects, and from the savage cruelties of foreign foes, do give sufficient cause, not only to us, but even to the enemy also to say; That there is no God that can deliver after this sort, but only the Almighty that hath established her. All these benefits O Lord, we confess do proceed from thy goodness, and from thy mercy toward us. To thee belongeth praise, and honour, and power, but to us shame and confusion. Yet grant unto us good Lord, that we may both receive these thy benefits thankfully, and that we may perform our duties accordingly. Increase her days, continue her government, defend her from her enemies, keep her in thy fear, and after this life, grant her all happiness, even to rule and reign with thee for ever, among the blessed souls. Grant also to us that we may have the benefit of thy truth and Gospel long among us, and that thy blessings of peace and prosperity may be seen in this land. So shall we be bound more and more to praise and magnify thy name, for thy great and infinite goodness towards us For her Maiesrie, and for us thy servants and her faithful subjects, thus we conclude our prayers. O Lord bless and keep us; O Lord make thy face to shine upon us, and be merciful unto us; O Lord lift thou up thy countenance upon us, and give us thy peace. All which benefits and blessings, we beg of thee, O heavenly Father, for jesus Christ his sake, in that form of prater which he himself hath taught us, saying; Our Father, etc.   

A secret Meditation to God, before the delivery of the word.  
LEt the words of my mouth O Lord, and the meditation of my heart, be always acceptable in thy sight. Set thou a watch before my mouth, and so keep the door of my lips, that speaking before this congregation assembled here in thy holy name, I may specially entreat of those things, which tend to thy glory, the good of thy Church, the discharge of my duty, the comfort of the afflicted conscience, the everthrow of sin, and the advancement of virtue, through jesus Christ our Lord. So be it.  
I. D.   

A publque form of Prayer.  
O Most mighty God, most gracious and merciful father, we stand before thy majesty, defiled with the filthiness of many and most grievous sins, whereof we confess we are not able to answer thee one of a thousand, if thou O Lord shouldst enter into judgement with us. For in sin were we conceived and borne, and therefore are guilty of original corruption: and in sin have we lived and continued, and therefore stand guilty of actual transgression: which hath broken forth upon us in thought, word, and deed, from time to time continually, even unto this present. Wherefore we humbly crave thy mercy, and the grace of forgiveness in jesus Christ, for therein we confess, standeth the only hope of our comfort and welfare. And forasmuch as it hath pleased thee to give thine own son to be a slain sacrifice for our sins, and to offer the grace of reconciliation, by the preaching of the Gospel to all them that repent and believe the same: good Lord we beseech thee, vouchsafe to make us of that blessed number, work true repentance in our hearts, increase our faith, and give us grare to bring forth the fruits thereof, that so it may appear, that we have not received thy holy grace in vain. And for this purpose, good Lord we beseech thee, bless the Ministry of thy word, at this present, gius me grace to speak it, as it ought to be spoken, sincerely and boldly: give grace to this people to he are it attentively and reverently: give grace to us all to believe it steadfastly, to follow it obediently, and constantly to continue even to the end. That serving thee faithfully in this life, we may live and reign with thee for ever in the life to come, through jesus Christ our Lord.  
Amen.   

The Prayer which M. Deering used before his Lectures.  
O Lord God, which hast left unto us thy holy word, to be a lantern unto our feet, and a light unto our steps, give unto us all, thy holy spirit, that out of the same word, we may learn, what is thy eternal will, and frame our lives in all obedience to the same, to thy honour and glory, and increase of our faith, through jesus Christ our Lord.  
Amen.   

An excellent speech of M. Deering, a little before his death; whereby thou mayst clearly see and learn, that there is a sweet peace in death, to all such as painfully serve the Lord in life. For he being raised up in bed, and his friend requesting him to speak, the Sun shone on his face, and thereby took occasion thus to say:  
THere is but one Sun that giveth light to the world, there is but one righteousness, there is but one communion of Saints. If I were the excellentest creature in the world, If I were as righteous as Abraham, Isaac, and Sa●ob, (for they were excellent men in the world) yet we must all confess that we are great sinners, and that there ●●●o salvation but in the righteousness of jesus Christ. And we have all need of the grace of God. And for my part, as concerning death, I feel such joy of spirit, that if I should have the sentence of life on the one side, and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death, than the sentence of life.  
Soli Deo laus & gloria & gratia.   

IN every Sermon for the most part, these points are to be used. The declaration of the order of the text, by opening the circumstances. The division. The doctrine. The confutation. The use and application. Exhortation, or reprehension, or both. The Conclusion, wherein the chiefest matters must be remembered and briefly collected, that the auditory may the better keep and carry away those things, which are necessary and for their use. All which, although I have not used, I have left the matter to the discretion of them, that shall have knowledge better to handle their matters, than I have handled mine. Let thy text be applied to thy auditory, and have care to utter those things that are most weighty to be touched, and of thy auditory to be remembered. Be circumspect, wise, and discreet. Endeavour to be brief and pithy.  
There is an other Method as profitable, which Master Udall useth in his Commentary upon the Lamentations of jeremy; Consisting on these three points:  

the  
Doctrine.  
Reason.  
Use.     


Some only learn for knowledge sake,  
but that is curiosity:  
And some for praise, great pains do take,  
but that is foolish vanity.  
Some learn for gain, but lightly those,  
do leave the text, and use the gloss.  
But learning joined, with virtues lore,  
doth lead to Christianity:  
The glory of God, and people taught,  
the way is to eternity.    

To the Right Worshipful, and one of great account, Master Rowland Barker Esquire, justice of peace and quorum, in the County of Salop: S. I. wisheth the blessings of God in this life, and the joys of that which is to come.  
RIght Worshipful, I cannot write unto you but as unto a stranger; yet such a stranger, in whom I have perceived great good will & kindness toward me. So that I may resolve with myself, to make account of you, as of my friend; whereof I have some trial, in that you have given a great token, in the preferment of my sister, for the which, both she and I am bound to give you hearty thanks. And yet great reason there is, that you should be strange, because as yet I have showed no duty, whereby I might in some sort, warrant myself of your favour and friendship. The godly mind wherewith God's spirit no doubt hath endued you, may be some cause, to procure your favour toward me, if it were but for my profession sake. And so much the more, because you carry a name in Shropshire to be a great favourer of the Gospel, and if I should add the people's report, of a good justicer, I might be judged to flatter. And yet there is no cause. For where the word of God hath taken deep root, there of necessity followeth all uprightness, both in life and office. To procure your Worship's good will toward me, I have at this time, though boldly, offered unto your view, some part of my labour, which as you like it, so I hope you will accept it, and your good liking shall give it both countenance and credit enough. And seeing your credit is great in the furtherance of the Gospel, so I would humbly request you, to promote and further the same more and more, to the utmost of your power. Though it be my request, yet is it God's cause and his glory, which may both stir you up, and also encourage you, who need not my persuasion, being forward enough of your own disposition and good nature. Doubtless, God worketh excellently in notable men, at whose hands he requireth worthy matters, even at the hands of famous men, and men of renown. Whom he hath greatly advanced, furthered and furnished unto such works. And unto whom much is given, of them also shall much be required. King David would have built a Temple unto the Lord God of Israel, but God appointed his son King Solomon to do it. Many Kings in juda, yet none but Hezekiah caused the brazen Serpent to be pulled down, and GOD wrought with him, and he prospered and flourished, and God sent him a miraculous and famous deliverance, from the hands of his enemies. josiah was famous for Religion, and none more zealous; the solemn keeping of the Passeover, that was in his days, doth declare it. King Cyrus he is appointed of God, to deliver the jews, from their captivity and thraldom. Many Heathen Kings there were in the world, yet it pleased God that his glory should be set forth by none so much, as by King Nabuchodonosor, who wondrously set forth the praises of God; was a notable mean to deface idolatry; that God only might be truly served. And although notable men, be not all Kings, yet under Kings, great matters are committed unto them, and they are rulers under Princes, and in the places where GOD hath seated them, he doth give them honour as is meet for them, and agreeable to their estate. Especially he crowneth them with honour, which honour him. What work more notable, than the preaching of the Gospel? and that the Nobility, and also Gentlemen of good calling and credit, might see it performed, in the places where they dwell, and about them. I would to God the reverend Fathers of the land, of whom the Prince maketh choice, as of notable men, and men of renown, had that care as Bishop Hooper, and Bishop Latimer had, to see the people taught and instructed in every parish throughout their Diocese, and I doubt not but that they have the self-same care, howsoever oftentimes it falleth out otherwise, contrary to their wills. Most gentlemen are set against it, because they know not the worthiness of it, as also the glittering show of this deceivable world, hath utterly blinded them, together with their corrupt affections, which are so far from correction or amendment, that they cannot abide to hear any reproof, or counsel, or so much as to acknowledge their fault, & therefore consequently, notable men they must needs be, that favour it. Who in so doing, procure unto themselves the favour of God, and the hearts and good reports of men, whiss is a great honour, that God doth crown them withal. May I not write unto your Worship, as I read in the Revelation, chapter 3. 11. is written to every Christian. Behold I come shortly, hold that which thou hast, that no man take thy Crown. And again, verse 21. To him that overcometh (and continueth) will I grant to sit with me in my throne. I have been too tedious, and here I must stay, and so I humbly take my leave; praying your Worship to remember my humblesute, I have made unto you, (not long since) so far forth as conveniently you may, neither is it reason, we should press upon you too far. Wherein if you vouchsafe to pleasure us, we shall all of us be bound to pray to God, for your prosperous estate; and that you may live long, to God's glory, your own comfort and contentment, to the joy of your friends, and admiration of your enemies.  
Your Worships in his prayers to God, for you and yours. S. I   

A Pattern of Sanctification.  Titus. 2. 11. 12. 13. 14. 15. For the grace of God that bringeth salvation unto all men, hath appeared. And teacheth us that we should deny ungodliness and worldly lusts, a●d that we should live soberly, and righteously, and godly, in this present world. Looking for the blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ. Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good-works. 

This text standeth on four parts.  
1 A general proposition. The grace of God hath appeared unto all.  
2 The effect of this grace, consisting in Sanctification, which hath two parts. 

Mortification. And teacheth us to deny ungodliness and worldly lusts.  
Vivification. And that we should live, soberly, and righteously, & godly.    
3 A persuasion unto this Sanctification. Looking for the blessed hope, and appearing of our Lord and Saviour.  
4 The cause of this Sanctification, which is Christ. Who gave himself for us, that he might redeem us.   

THe Apostle writing to the Corinthians of this grace of God, which is nothing else but his favour, his mercy, and loving kindness, whereby we are freely beloved by the means of jesus Christ, calleth this grace, the wisdom of God, and calleth it also a mystery. Well may it be called the wisdom of God, both in respect of God himself, who intendeth and performeth nothing, but that which is wondrous wise; and also in respect of us, who cannot enter into the depth of God's counsels, nor any way of ourselves, can we attane unto the knowledge of his works, it may also well be termed a mystery; For flesh and blood cannot conceive the things which are of God, which only are known and perceived by the spirit of God. We speak wisdom among them that are perfect, not the wisdom of this world, neither of the princes of this world, which come to nought. But we speak the wisdom of God in a mystery, even the hid wisdom, which God had determined before the world unto our glory. Which none of the princes of this world hath known; For had they known, it they would not have crucified the Lord of glory. When our first parents had offended, thy hid themselves from God, because this grace and mercy was hid from them, until God revealed it unto them, saying: The seed of the woman should break the serpent's head. This grace of God is hid from the wise, who maketh account to be saved by their works, and who also are puffed up with the same conceit of their own wisdom. For the Scribes and the pharisees, and the Doctors of the law, refused, yea, and condemned the grace of God to them offered. From whom the grace of God was hid, who had eyes to see & would not see it. According as we read in the 9 that▪ of the gospel after S. joh. V 41. If ye were blind, saith our Saviour Christ to the Pharisees, ye should not have sin; but now ye say we see, therefore your sin remaineth. Which is the just judgement of God upon those the are wilfully blind, & will not be partaker, either of the grace of god, or of their own salvation. joh. 9 39 I am come saith Christ, unto judgement into this world, the they which see not, might see, & that they which see, might be made blind. Indeed this grace of god is offered unto all, but few there be that do receive it, & therefore few shall be saved. Yet so the this matter cometh to pass through their own fault, and the whole world is left without excuse, & they especially, who have eyes to see, and see not, or rather will not see, whose damnation in time to come will be most just. But how hath this grace of God appeared? It hath appeared not only when men lest looked for it, but also in such a time, when it might do most good, & when it might best be accepted. As if Christians being under the Turkish slavery might be set free, when as they looked for nothing but perpetual misery, & in the time of most cruel extremity; or as if one lying in a dangerous sickness, looking for nothing but death, should have remedy even then, when all hope were passed; or as one being taken of the enemy & presently to be slain, & yet should be rescued & set free. And what greater slavery than the thraldom of the devil? and what greater death, then the death of the soul? and what greaenemy, than he whose hatred never endeth? Yet such is the mercy of god, that when we have deserved death & damnation, he cometh with these glad tidings; Repent & amend, for the kingdom of God is at hand. The Angels sing it, Luk. 2. 14. Glory be to God in the high heavens, and peace in earth, and toward men good will. Hereunto do all the prophets witness, as saith the Apostle S. Peter, preaching unto Cornelius. Act. 10. That through the name of Christ, all that believe in him should receive forgiveness of sins. Yea our saviour Christ appeared unto the Apostle S Paul from heaven, as we read, Act. 26. Sending him forth to open the eyes of the people, that they might return from darkness to light, and from the power of satan unto god, that they might receive forgiveness of sins, & inheritance among them that are sanctified by faith. Which thing he witnessed most earnestly unto the Ephesians. Act. 20. 18. Ye know saith he, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all modesty, and with many tears & temptations, which came unto me by the laying await of the jews. And how I kept back nothing that was profitable, but have showed you & taught you openly, & throughout every house. Witnessing both to the jews & to the Grecians, meaning thereby all sorts of people, repentance toward God, and faith toward our Lord jesus Christ. Yea he is very careful that this grace of God might be preached unto all, to their bettering, and to their profit, in that he warneth Timothy, and by him all other ministers, preachers, and teachers, counseling him and them, to instruct with meekness them that are contrary minded, proving, if at any time they may receive this grace. And that they may come to amendment out of the snare of the devil, which are taken of him at his will. Tit 3. 3. We ourselves also, saith the Apostle, were in times past, unwise, disobedient, deceived, serving the lusts, and divers pleasures, living in maliciousness and envy, hateful, & hating one an other. But when the bountifulness and love of God our Saviour, toward man apreared, not by the works of righteousness which we have done, but according to his mercy he saved us, by the washing of the new birth, a●d the renewing of the holy Ghost. Which he shed on us abundantly, through jesus Christ our saviour; that we being justified by his grace, should be made heirs according to the hope of eternal life. Without controversy, great is the mystery of godliness, which is, God is manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory. Which mystery, although it lay in the beginning of the world, as hid and unknown, yet now is revealed, & hath appeared, and this saving health hath now showed itself, & the grace of God which bringeth salvation unto all, hath been made manifest unto all. That which was foretold by the prophets and holy men, and was revealed but to a few, hath appeared as glorious, as the sun in his brightness, whose beams are spread over the world, this great grace hath been, and must be, preached to all nations, and to the end of the world is like to be offered unto all. It appeareth unto all, yet all ●● not receive it. Christ came to save sinners, and his mer●●●● preached unto them, they are negligent, wilful, and 〈◊〉, they make little or no account, and only the repentent, they are partakers of this grace. For this is the condemnation of the world, that light being come into the world, men loved darkness rather than light, because in the works of darkness, all their delight was set. And how can this grace being offered, take any place in our hearts, before we have remorse of our wicked ways; before we feel and perceive the grievousness of our sins; and have a desire to leave and forsake them, before we hunger and thirst for this grace? This is even the light of the world, which did shine abroad, and yet the world knew it not, Christ came unto his own, & his own received him not. Oh how secret are God his judgements, that his grace is hid from some, and appeareth unto other! And yet how is this grace hid? But from them, that make more account of their pleasures and fulfilling of their lusts, who make more account of their wealth and riches (as it is set down in the parable of the seed cast in the earth) than they do of this grace, yea, of this rich grace, who cleave unto the world, and love the world more than God. In whose minds and hearts, the God of this world, that is to say, the devil, doth reign by his temptations. As the Apostle witnesseth, writing to the Corinthians. 2. Cor. 4. 4. If our gospel, and if this grace of God be hid, it is hid to them that are lost. In whom, the God of this world hath blinded the minds, that the light of the glorious gospel of Christ, should not shine unto them. And as the world knew him not, and his own people to whom he was sent, received him not, so as many as did receive him, to them he gave power to be the sons of God, even to them that believe in his name, and so are partakers of his grace. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. Which grace, although it hath been a mystery, hid since the world began, and from all ages, yet now is made manifest to his saints, to his beloved, and those that do receive him. To whom God would make known, what is the riches of this glorious mystery among the gentiles; which riches is Christ, the hope of glory, in every one of us that are saved. Whom we preach saith the Apostle, admonishing every one, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus, and that every one may be capable of this grace. For God that commanded the light to shine out of darkness, is he, which hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ, & hath sent us forth to preach, that this his grace, may every where appear. Which doth appear and show itself to all, but so, that the repentant sinners, the faithful believers, & those only that are made righteous in Christ, do receive the same. Who as by this grace they are received into the favour of God, their sins being forgiven them, so are they not in any sort to take a liberty unto themselves to sin again. The law entered hereupon, that the offence should abound and be made notorious, nevertheless where sin abounded, their grace abounded much more. That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through jesus Christ our Lord. What shall we say then? Shall we continue still in sin, that grace may abound? God forbidden. How shall we that are dead to sin, live yet therein? After the Apostle had showed, that by grace & the mercy of god we were saved, freely beloved, freely justified and made righteous, he showeth also how we are sanctified, & that is by practisiing all good works, & so continning in this grace. As we read. Tit. 3. 8. This is a true saying, & these things I will thou shouldest affirm & teach, that they which have believed in god, might be careful to show forth gods works. The good spirit of god, and his grace, it teacheth us, how we should be sanctified, & that is, by denying all ungodliness & worldly lusts, & also by living soverly, & righteously, & godly, in this present world. They who believe, are also justified & made righteous; and they who are justified, that is, made righteous, are also sanctified & made holy. This work therefore of sanctification, proceeding from the grace of god, is lively expressed in this text which I have read unto you. And so much for the general proposition; The grace of God hath appeared unto 〈◊〉. Unto this general proposition, may be added three other principal parts of this text. As first, what is the effct of this 
Diuisic●.  grace, that is sanctification; & wherein this sanctification consists, which is mortification, & vivification, or that I may use more plain & evident terms, in utterly foresaking the lusts of our flesh, & our own will & desires, & embracing all the is good, & leading a life agreeable to God his will. Which part is set down in these words, & teacheth us to deny ungodliness, & worldly lusts, and that we should live soberly, and righteously, & godly, in this present world. The second part, is a persuasion & reason, moving us to this sanctification, & that is, the glorious inheritance of the kingdom of god, set down by the circumstance of Christ his coming. At which time, the godly shall be received in to the kingdom of god; in these words, looking for the blessed hope, & appearing of the glory of the mighty god, & of our saviour jesus Christ. The third part, setteth down the cause of this sanctification, and that is Christ, who hath redeemed and purged us to his purpose; that we might perform all good works, in these words; Who gave himself for us, that he might redeem us from all iniquity, & purge us to be a peculiar people unto himself, zealous of good works. The grace of god hath appeared unto all, and teacheth us. In the life of man there are two teachers. There is the wicked spirit of the devil, being accompanied 
The e●fect of this grace.  with our be praying flesh, & the naughty examples, & wicked 〈◊〉 of the world, & this teacher moveth us to all 〈◊〉 & worldly lu●ts which fight against the soul; & this 〈◊〉 〈◊〉 hath an 〈◊〉 multitude of scholars. The other teacher is the spirit of God, the grace of God, which hath but a few followers, because the few embrace the godly 〈◊〉 
Mortification.  which 〈◊〉. Of which distinction, I might 〈◊〉 stand on & bring 〈◊〉 matter of godly edifying, but I leave 〈◊〉. The grace of God teacheth us how far heretofore we have gone astray, and openeth unto us how lo●t 〈◊〉 but ●aies have been, wherein we have so delighted, and how greatly we have offended God. Whereas otherwise the eyes of our understanding are shut up, and we together with the world and wicked company, are carried away. And first it showeth us how greatly we have offended concerning religion and the service of God, mentioned in these words; Teaching us to deny ungodtinesse, which hath respect to that duty we own unto God, comprehended in the four first commandments. God hath created us to serve and to worship him, and to come to the knowledge of his will, as he hath appeinted us in the fourth commandment, to keep holy the Sabbath day, and therein 
Profane.  to hear and meditate in his word. But few there are that have this care, as they ought to have, nay, are there not many that say in their hearts; Let God departed from us, for we desire not the knowledge of his ways. job. 21. Who is the Almighty that we should serve him, and what profit shall we have, if we pray unto him? They that have no inward taste and feeling of God's benefits, and from whence all goodness cometh, but are puffed up with the conceit of their wealth and worldly helps, they carry this ungodly mind, as though they had it not from God's hand. Haus not I built this house, for the honour of my majesty saith Nabuchodonosor? Who is the Lord, saith King Pharaoh, Exod. 5. 2. that I should hear his voice? I know not the Lord. Again, some perceiving that their prayers are not presently heard, grow to this ungodliness as to say; What profit shall we have, if we pray unto him? Certain it is that God doth not hear all requests, but those that are agreeable to his will. And therefore the Apostle S. james doth well take them up. Ye ask saith he, and receive not, because ye ask amiss, that ye might consume it on your lusts. The Prophet David also putteth in this eaveat; That the Lord doth only hear the prayer ● and requests of them that fear him. Some thinking that there is no resurrection, give over the mselues to all ungodliness▪ and 〈◊〉 ●●●●nesse. Wisd. 2. As the wise man uttereth their speeches▪ The 〈◊〉 godly say, as they falsely imagine with themselves, Our life is short and tedious, and in the death of a man there is no recovery, neither was any known, that hath returned from the grave. For we are borne at all adventure, and we shall be hereafter as though we had never been. The breath is a smoke in our nostrils, and the words as a spark raised out of our heart, which being extinguished, the body is turned into ashes, and the spirit vanisheth as the soft air. Our life shall pass away like the trace of a cloud, and come to nought as the mist that is driven away with the beams of the Sun. Our name also shall be forgotten in time, and no man shall have our works in remembrance. Our time passeth away as a shadow. Come therefore, and let us enjoy the pleasures that are present; Let us fill ourselves with costly wine and ointment, and let not the flower of life and youth pass by us. Let us crown ourselves with rose buds, afore they be withered. Let us be partakers of our wantonness, and let us leave some token of our pleasure in every place. For that is our portion, and this is our lot. Let us oppress the poor that is righteous. Let us not spare the widow, nor reverence the white hairs of the aged, that have lived many years. Let our strength be the law of unrighteousness. Concerning the latter day of judgement, this ungodliness shall be in the mind of many, that they shall think there is no such day, nor no such time. 2. Pet. 3. 3. This first understand, that there shall come in the last days mockers, which will walk after their lusts, and say; Where is the promise of his coming? For since the Fathers died, all things continue alike, from the beginning of the creation. For this they willingly know not, that the heavens and earth are reserved unto fire, against the day of judgement, and of the destruction of ungodly men. No god, no heaven, no judgement, no hell. This is the mind of many. If any thing fall out amiss with us, if any cross or affliction come upon us, we are ready with jobes' wife to murmur against God; If the world go well with us, and if we be in prosperity, we attribute all our welfare not to God's good blessing, but to blind fortune and chance. If our enemies do hurt us, and do us any wrong and injury, we are stirred up and inflamed as it were in a rage, to revenge it to the utmost. This ungodliness is rife in the world and ruleth in our corrupt nature. But the grace of God doth teach us, and persuade our hearts, to deny this and all other kind of ungodliness, and to have a reverent opinion of all matters which concern God and godliness.  
The grace of God, it teacheth, that there is no heavenly gift where with we are endued, but cometh of God, who is the fountain, from whence godliness, learning, wisdom, and all other excellent gifts do flow. When Gods outward blessings be in abundance with us, by his grace we know, that his providence doth enrich us, and not our labour, our wisdom, or wealth, but the bountiful hand of God which is all in all. Whereby we are persuaded to love and fear God, to have a reverent regard of him, to make our prayers unto him, seeing all our welfare and good estate dependeth on his blessings. Whereas being void of God's grace, and wanting his holy spirit to direct us and our thoughts, with king Pharaoh, we ask who is God? and with the wicked sort, we say; What profit shall we have, if we serve him, and pray unto him, because our unlawful and ungodly requests, be not granted us. Being thoroughly instructed by God's spirit, we then learn that there is no mean so effectual to make God our friend as prayer is, especially if it be well and rightly used as it ought to be. And when the fear of God, by his grace is planted in our hearts, then begin we to know, that there is a heaven, and the joys of heaven reserved for those that do well; and hell and grievous torments, prepared for them that follow evil ways, and are delighted with doing evil. And when we know and are taught by God's spirit, that all, both heavenly and worldly benefits come to us from God, so also we learn, that when any cross, or any affliction, and trouble, and loss, and casualty doth befall us, that it is god's hand and his pleasure, to strike and to punish us for our sins. It is the powerful effect of god's grace, to breed in us a charitable mind, even towards our enemies, and which teacheth us, that it is Gods will and commandment, that we should forgive others, as we ourselves would be forgiven. But if this alteration and sanctification be not bred in us by God's grace, that teacheth us to deny ungodliness, how were it possible, but that with the world we should be most profanely minded, and as a people without God, in this present world.  
This word ungodliness, toucheth not only the profaneness of our minds, and our heathenish imaginations, but hath respect also unto superstition and all heresies in religion. For the darkness of our deceived minds doth herein go far astray, and are so mightily overcome by it, that divers, nay infinite multitudes, are utterly overthrown hereby. As we read in the gospel, that toward the latter end of the world, heresies and error shall so abound, that if it were not for God's grace, and his instructing spirits, even the elect should be deceived, and together with the rest, should be danmed. For damnation is the effect of superstition and heresy, and the devil blinding us, and deceiving us, doth use that forcible mean to draw us from the knowledge of God, and of our own salvation. Which thing, the Apostle writing to the Thessalonians, 2. Epistle chapter 2. doth witness unto us, that false teachers shall come unto us to deceive us ●y the working of the devil. But among whom shall they prevail? among none but them that perish, because they received not the lave of the truth that they might be ●●ued. And therefore God shall send them strong delusion, that they should believe lies, and that all they might be damned, which believed not the truth. Many are the heresies that are sprung up in the world, and where the word of God is not their guide, and the spirit of God doth not teach them, there is nothing but wandering & going astray in the vanity of their thoughts. For the true God, the heathen worship the Sun, the Moon, and the Stars; the Turk his Mahomet, another people fall down before Images, creep to crosses, go in pilgrimage to the relics of Saints, put the only hope of their salvation in their good works, and if that serve not, they make account that the prayers of them that are living, shall do them good after they be dead, and release them being in torments. They make their prayers unto Saints, and think by pardons and indulgences, and such means, to have their sins forgiven them, be they never so many, so great, so heinous, and so grievous. But when the grace of God doth teach us, instruct us, and lighten our minds, than all blind superstitions and ungodly heresies, vanish away at the trial of the truth, even as the fogs and mists do break away when the Sun appeareth in his force. And well may such false opinions vanish away, because they are but vanities. Copper beareth a show of gold, and may be flourished over to deceive the eye of the simple, but when it cometh to be tried by the touchstone, it appeareth to be a vain thing, and a thing of no account in comparison of gold. So all superstition and heresies, may go for true religion in the minds of simple and ignorant people, but when they come to the touchstone, the true trial, I mean the word of God, then if the grace of God do work in our hearts, by the reading and hearing of the word, than we begin to deny the ungodliness of false religion, and daily more and more we grow in this grace and in the knowledge of his truth. The ignorant minds of the Heathen, worshipping the Sun, the Moon, and the Stars, when GOD granteth them of his knowledge, as no doubt GOD vouchsafeth some, they shall understand that the Sun, the Moon, and the Stars, are but God's creatures, and that there is a Creator that made them, and a Redeemer that died for them. For the mercy of God shall be preached throughout the world, and then shall the end of the world come. The Turks, although many of them, and that the most part of them mock and scoff at our crucified Christ, yet the seal of God remaineth sure, and some are called to the knowledge of the truth, and God forbidden that the grace of God should be denied unto them, although thousands of them do perish. They may be inwardly touched, and God may vouchsafe them of favour, and make them partakers of his mercy, and they may believe, although they make not so ample profession of their faith and belief. Those whom we call Papists, who are deceived concerning the truth of religion, and the certainty of their salvation, and give their names and consent unto falsehood, before they have had just trial of the truth, many of them are not persuaded, nor ever will yield to be persuaded, because the grace of god to them hath not as yet appeared. For why? they are carried away with high conceits of their own deceived minds. They think their own inventions and traditions, to be of equal force with God's word, whereas they should in all humble sort, submit themselves the● unto, they think so highly of themselves, that by their own good works they may deserve heaven, so that the salvation of God which cometh by his grace and mercy, is trodden under their feet. What are pilgrimages, and relics, and prayers to saints, and purgatory, but man's inventions? Which they can never approve to be good, neither shall they ever find warrant for them in God's word. The grace of God teacheth them to deny the ungodliness of men's devices, inventions, and traditions; and so much the more, because God hath pronounced a curse to them that shall add, or put too, or diminish, and take away any thing from his word. I protest saith the spirit of of God unto every man (Reu. 22. 18. 19) that heareth the words of the Prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall diminish of the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book. Dangerous therefore are the devices and traditions of men, and likewise in a most dangerous estate are they who are ruled by them, because that in them are contained many things that are contrary to the will of God and to his word. What is it for us to be persuaded that we shallbe saved by our good works, (although good works be necessary and commanded) when the truth of God's word shall direct us, that only by the grace and mercy of God we are saved, and not by good works; let them bear never so glorious and glistering a show in the sight of men, and seem never so much to be approved. Ephe. 2. 8. By grace are ye saved through faith, & that not of yourselves, it is the gift of God, not of works, lest any man should boast himself. The most righteous men next unto our saviour Christ that ever lived, when they make their prayers unto God, what say they? Say they with the Pharisée, I fast twice a week, I give alms to the poor, I pay tithe of all that ever I possess. No, they come not in with such titles and with so glorious a style. B●t as we read Dan. 9 O Lord be merciful unto us that have sinned, we have committed iniquity and done wickedly, yea we have rebelled and departed from thy commandments. O Lord, righteousness belongeth unto thee, and unto us, open shame. As Daniel, so also righteous Abraham, confesseth of himself; I am but dust and ashes, and as one of no account. God regardeth the humble, and those that confess their sins, as for the proud, and them that vaunt and boast, and make so great account of their good works, God beholdeth them a far off. A lowly, an humble, and contrite spirit, is the only sacrifice that god accepteth. The grace of god worketh lowliness and humbleness in our hearts; it frameth us to confess our sins, and by all means to endeavour to amend, and never boast ourselves of our good works, or to trust to be saved by them, but rather by the mercy of god. Although questionless, they that do not practise good works, and as much as in them lieth, labour to lead a holy and godly life, shall never enter into the kingdom of god, nor into the rest of blessed souls.  
And therefore it followeth very well in my text. The grace of God teacheth us to deny ungodliness and worldly lusts. Which are nothing else but the works of the flesh, which cannot agree, or at leastwise ought not to be seen in them that are sanctified by the grace of God. These worldly lusts and works of the flesh, are such, that no man can be ignorant of, and they are too too manifest. Which are as the Apostle reckoneth them up, adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contention, seditions, heresies, envy, murders, drunkenness, gluttony, and such like. Whereof saith he, I told you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of god. For the performance of our inordinate affections and evil concupiscences, the wrath of god cometh. If we be led by the works of the flesh, we shall die the death. Well are they called in the Epistle to the Ephesians, 4. 22. Deceivable lusts, because they deceive us in the end. In the beginning is joy and pleasure, but in the end, is destruction. According as we read, Prou. 14. 12. There is a way which seemeth right to a man, but the issues thereof, are the ways of death. Let every one of us think, that the grace of god doth thus persuade us, that forasmuch as Christ hath suffered for us in the flesh, we should arm ourselves with the same mind, as to mortify the deeds of the flesh, and to cease from sin. That henceforth we should live as much time as remaineth in the flesh, not after the lusts of men, but after the will of god. For it is sufficient, and more than should have been, that we have spent the time past, as the wicked do in this world. Wherein it will seem strange to them, that we run not with them unto the same excess of riot. And therefore they will not spare to speak evil of us, to defame us, and to cast out many slanders against us. Wherein let us be patiented, and refer the matter to God, they shall answer for their ill deeds, and give accounts to him that is ready to judge them. All the punishments of this life, death, and death again in another world, the severe judgement of God, who is it that hath any spark of grace, that will not relent and have remorse? that will not now learn to deny their worldly lusts, knowing that it shall cost them dear? Who in this life would leap into the sea knowing he shall be drowned? Who is it that would throw himself into the fire, knowing that he shall be consumed? All worldly lusts, are understood by the uncleanness of the flesh, because principally and above the rest, we are given thereunto. And therefore 1. Thess. 4. 3. This is the will of God, even our sanctification, and that we should abstain from fornication. That every one of us should know how to possess his vessel, that is his body, in holiness & honour, and not in the lust of concupiscence, even as the Gentiles, and Heathen, and wicked persons, which know not God. 1. Cor. 3. 16. Know ye not that we are the Temple of God, and that the spirit of God dwelleth in us? If any of us destroy the temple of God, him shall God destroy. For the temple of God is holy, which we are. For our souls, our hearts, and consciences, are the place wherein God should dwell. They that follow their worldly lusts, and delight in the works of the flesh and are led by them, it is a token that they are past grace, and that God hath delivered them up to a reprobate mind. Rom. 1. So when we do refrain and frame ourselves another way, it is a token that gods grace doth work with us. And that we may say as the Apostle, that no fornicators, nor idolaters, nor adulterers, buggers, thieves, railers, extortioners, shall inherit the kingdom of God. And such were some of us, yea such by nature are we all, and who can say, that either he is not, or at leastwise was not in the number? So that if it be otherwise, we are washed, we are sanctied, and made clean, in the name of the Lord jesus Christ, and by the spirit of our gracious God, who sendeth his grace into our hearts. For such is the virtue of that spiritual fellowship which we have with Christ, that as the soul naturally joined to the body, bringeth forth her effects, so Christ dwelling in us by faith, and by the holy Ghost, after a spiritual manner, and by a spiritual virtue, doth show his power in us, to enable us to resist sin, and to bridle the corrupt desires of the flesh. Christ by his death hath abated the power of sin, that it can no longer be rank in us, to do what we will, but doth by little and little die, until it be wasted and worn away. For as when the heart of a man hath received a deadly wound, he is accounted for dead, although he live a while, because he cannot escape death; so sin in the death of Christ, hath received a deadly wound. And by reason of that near conjunction, which by faith we have with Christ, we are said to be dead with him unto sin. I beseech you therefore brethren, saith the Apostle, Rom. 12▪ by the mercies of God, that you give up your bodies a living sacrifice, holy and acceptable unto God. As indeed it cannot be, that where the grace of God doth work effectually, but that we should deny our worldly lusts, or at leastwise, by little and little cause them to die in us. They who by a true faith lay hold of Christ and his merits, and do apply unto themselves the death of Christ with all his benefits, are also desirous to offer themselves acceptable unto god. For they that by the grace of god are made righteous, by the same grace are also made holy, seeing that Christ is made unto us, both righteousness, and sanctification, as we read, 1. Cor. 1. 30. Holiness is a necessary consequent of the grace of god, whereby they that are truly touched, in all thankful sort show themselves to god, and do approve themselves unto him, in all uprightness and innocency of life. Our minds, our hearts, our affections, and dispositions, the body & all the actions thereof now are changed, the whole man, is now framed to a new man, as though he were cast in a new mould. Worldly lusts, have their warning to be packing, and to go into exile and banishment, and now are good and godly ways embraced. The feeling of sin, and their former evil life, breeds a hatred thereof, and the love of God, of virtue and goodness, which are arguments and tokens of Gods good grace, begin to have the upper hand. And how joyful a thing is it, for him that by sickness was almost brought to his death, to come to health and enjoy life. A life in sin, is but a sick life, a languishing life, and death itself; so that when we leave it, and the custom thereof, we rise again as it were from the nethermost pit, & clap our hands for joy, that we see life, before we were utterly dead. And here-hence, followeth a true amendment of our life, whereby we dedicate, & give ourselves to the service of God, as in time passed we gave ourselves to the service of the devil; now righteousness & holiness is our delight, where before we served sin & iniquity. They, who by the grace of God are brought so far, as to deny their worldly lusts, they do daily more and more, hate and fly from their sins, as from a serpent which would sting them to death. Yea, there is also a sorrow in their minds, that they have so highly displeased & offended god. Which their sorrow, the Apostle doth lively express. 1. Cor. 7. 11. For behold saith he this thing, that ye have been godly sorry, what great care it hath wrought in you? yea what indignation? yea what fear? yea, how great desire? yea, what zeal? yea, what punishment? Yea, then shall we know and feel also the working of God's grace, in denying our worldly lusts, when there is a true sorrow according to God in our hearts & consciences, for every thing which we know to be forbidden by God, yea the least matters, as all light oaths, idle words, profitable lies, or vain actions; and when we feel a study and an endeavour in ourselves, to avoid the first motions that creep in our minds. When there is a clearing of ourselves from all suspicion, by avoiding all appearance of evil, when there is an indignation and anger for all such things past, and a fear, lest through our corruption they should fall out again, when there is a great desire to prevent them, a zeal against them, and a punishing of them, by exercising all due authority which God hath given us against sin, and finally, when there is a great desire in us, to spend all the rest of our time, not according to the will and commandments of God. The denying of our worldly lusts, is nothing but the hatred of our sinful ways, which by these three reasons, will grow to be most forcible and effectual in us.  
As first, if we consider that it is the greatest pleasure that can be to the devil, to see men and women who were created to the image of God, to delight more in the works of darkness then of light, and so with might and main as they say, to make speed to their own destruction.  
Secondly, if we consider what harm sin bringeth, and how much it hurteth, not ourselves only, but others also through our example. According to that saying; Mat. 18. 7. Woe be to the world, because of offences; necessary it is that offences fall out, but woe to them by whom they fall out; and better it were that a millstone were hanged about their necks, and they thrown into the bottom of the sca.  
The third and last reason by the which the hatred of sin shall grow effectual in us, is, when we call to mind how foul and horrible a thing it is, to grieve the holy spirit, who dwelleth as a guest within us, and by the which we are sealed as it were with a sure pledge, against the day of Redemption, and of the accomplishment of our salvation. 1. john. 3. 24. Hereby we know, that god by his grace dwelleth in us, even by his sanctifying spirit which he hath given, which teacheth us to deny ungodliness and worldly lusts, and to live Soberly, Righteously, and Godly, in this present world.  
Three good effects and apparent tokens of Gods good 
Soberly.  grace, sobriety, righteousness, and godliness. For whereas before we were given to all excess and riot, following our desires, in drunkenness, gluttony, lechery, in pride and brave apparel, in gathering, & heaping, and covetting other men's goods, in carrying a mind altogether not contented with our estate, when the grace of God hath fully persuaded our minds, to deny all worldly lusts, than we begin to frame our minds to a mean and to a measure, knowing that as God's blessing is in the use of his creatures, so in the abuse and sinful using of them, they turn to our curse, and unless we amend, to our condemnation.  
The property of our sinful lusts, is in all excess, and 
Lusts.  therefore it is well said, that they that are bewitched with the devils temptations, follow their lusts with greediness, but they whose minds are renewed, frame themselves to a godly mean, and as we say, to a golden mean, that is wondrous well and in good sort, soberly. For Sobriety is nothing else, but the right use of God's creatures. Nature is content with a little, sobriety asketh no more; and when we exceed, nature is overpressed, sobriety is disgraced, and we in so doing, by the judgements of all, contemned and despised. Great difference there is, betwixt necessity, and superfluity, even as much as betwixt life and death. Who knows it not, that of drunkenness, gouts & dropsies, and such diseases grow, which make a man loathsome to other, yea to himself, and he is weary of his life, and so at last, his painful and languishing days are cut off, who might have lived longer many a fair day? What doth gluttony bring, but surfeitings, and oftentimes a speedy riddance? Therefore, it was well said of a wise man. Plures gula quam gladio periere. That is, more die by surfeiting and distemperature, then by the sword and by violent death. What seeking there is to the physician in such cases? whereas sobriety might be our physician, if we would follow the rule thereof, which is nothing else, but to use a me●ne. Who lives longer than the ploughman and the country man, whose diet and far, is but to serve his turn and no more. Bibbing and bowling, carousing, and gurmundizing, this is the devils vadge, and the messenger of death. Sobriety teacheth us, that meat and drink was ordained of God for the sustenance of our bodies, that we may be the better able to perform those duties, which God hath appointed to every one of us in our vocation, and not to the satisfying of our pleasures. And therefore we are commanded to pray; O Lord give us our daily bread; and they that know the right use thereof, will be also ready to give thanks to God, when they have refreshed themselves. Whereas they that are given to their pleasures, are like to swine, that are greedy of the mast, so that their flesh being prompt, their lusts may abound. In the Epistle to the Gal. where other sins are noted by one name, the sin of lechery is expressed by divers names, as adultery, fornication, uncleanness, wantonness, to note unto us the proneness of man's nature, and their greedy desire to sin. Watching and waking night & day, devising and casting how to bring their naughty purpose to pass, making only account of them that shall further them in their desires, and serve their turns, spending all their wealth nay further then that, wasting all their strength, and yet more, laying their souls to pawn, for the enjoying of a little pleasure; until their wealth be turned to poverty, their strength to weakness, sickness, and loathsome diseases, until all hope be turned to despair, life to death, and salvation, to damnation. Wherefore the holi● spirit of God, knowing the sinful hastiness, and unsatiable desire of mankind herein, draweth the excess into a mean, and for extremity, enjoineth us sobriety; and for avoiding all mischiefs, doth set us down a remedy. For sobriety is the moderator of the mind, and doth restrain our unbridled affections. It is a gift, that doth keep the mind from pleasures altogether, and in those that be lawful, it keepeth us from the excess and abuse of them. The gift of chastity is rare, and the contrary is to rife, which causeth the Apostle to use these words; Good it were for a man not to touch a woman and I could wish it were with other as it is with myself, nevertheless, to avoid fornication, let every man have his wife, and every, woman her own husband. And again, if they cannot abstain, let them marry, for it is better to marry then to burn. And that they might use the benefit of marriage soberly, and not in excess, as a remedy to their concupiscence, and not as a liberty to the flesh, he giveth counsel further. This I say brethren, because the time is short, Let them that have wives, be as though they had none. Unto the which, agreeth that of the Apostle. S. Peter. 1. Epi. 4. 7. Now the end of all things is at hand, be ye therefore sober and watching in prayer. As if he had said, as much as is possible, let the whole time of our life be spent in holiness, knowing this, that no unclean thing shall enter into the kingdom of God. Let us walk honestly, not in gluttony and drunkenness, neither in chambering and wantonness, but let us put on the Lord jesus Christ, and be clothed with the garment of holiness, neither let us take thought for the flesh, to fulfil the lusts of it. I beseech you, receive not the grace of God in vain.  
Pride and bravery in apparel, excess in building, no 
Apparel.  measure in expenses, this is the fashion of the world. And the overplus and overlashing that every one is given unto, declareth how far we are by nature from sobriety, and that sobriety and a measure, is the gift of the grace of God. True it is, that men are too too given to pride and brave apparel, and many do set their glory and their felicity therein; whose glory is to their shame, and whose felicity and happiness is sinful. Lightly they are but scorned and contemned in the sight of others, who shall behold their vanity, while they think thereby to be honoured. And as we read, that God regardeth the humble, so he beholdeth the proud afar of. The prophet Esay, & the apostle S. Paul, seeing the excess of apparel, and this vice of pride more to abound in women, doth especially note it and rebuke it in them. The Prophet Esay in his third chapter, showeth the vanity of the women in his days, and how God would punish their excessive desires; his words are these. The Lord also saith, Because the daughters of Zion are haughty and walk with stretched out necks and with wandering eyes, walking and musing as they go, and making a tinkling with their feet, Therefore shall the Lord make the heads of the daughters of Zion bald. In that day shall the Lord take away the ornament of the slippers, and the calls, and the round tiers, the sweet balls, and the bracelets, and the bonnets, the tiers of the head, the tablets and the earrings, the rings, and the muflers, the costly apparel, and the veils, and the wimples, and the crisping pings, and the glasses, & the fine linen, and the hoods, and the lawns. And in steed of sweet savour, their shallbe stink; and in steed of a girdle, a rent; and in steed of dressing of the hair, baldness; and in steed of a stomacher, a gir●ing of sackcloth; and burning, in steed of beauty. No man can be ignorant that apparel was ordained to cover our nakedness, to keep us warm, and to preserve our health, and not to show our bravery, or to spend our thrift thereon. And because the Apostle did perceive, that women were more faulty herein, therefore he counseleth them 1. Tim. 2. 5. That if they will be accounted to be godly and sober, that they should lay aside all bravery, and array themselves in comely apparel, with shamefastness & modesty, not with broidered hair, or gold, or pearls, or costly garments, but as becometh women that profess the fear of God, that they should deck themselves with good works, and show their bravery in their alms, and relieving those that stand in need. The Apostle S. Pet. 1. Epi. 3. 3. Likewise hath almost the same words, and giveth a little more light to this persuasion. The appareling of women, let it not be so much outward saith he, in breivered hair, and gold put about, and in glorious apparel. But if they will be commended for their modesty and sobriety, let the hid man of their hearts be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. And if they delight in brave apparel, let this be their apparel and no other. For even after this manner in time past, did the holy woman which trusted in God tire themselves, and were subject to their husbands. A note well put in. And were subject to their husbands. For many of them, being too wilful, and too stately, altogether against the wills of their husbands, and beyond their husband's power and ability, bring them into debt, and poverty, and make them oftentimes to use unlawful means, to maintain their bravery. Which is a token of incontinency, that they had rather please the eyes of others, than their own husbands. For commonly, lewd women are noted by their brave attire. Brave without, and foul within, painted sepulchres and rotten bones. Better it were, brave within, and comely without, modest and sober, at home and abroad, in every place.  
To this warning which is given to women to moderate themselves, men also ought to have regard, as where men in other respects are warned, there women also must have care. For what is spoken to the one, is spoken to the other also. And this moderation here spoken of, and whereunto by the Apostles and servants of God we are warned, is not in men and women as of themselves, except the grace of God doth first work it.  
Next unto pride and bravery of apparel, may follow the 
Building.  bravery of building, wherein the richer and wealthier sort are given much to abound. And every one almost hath this in his mind, if not in his mouth, which king Nabuchodonosor vaunted of; Dan. 4. 27. Is not this great Babel, that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty? These stately buildings, make stately minds, and draw on the owners to excessive expenses, to maintain the port thereof, and sobriety is shut out and banished, which should have all the room within. God foreseeing what hindrance it would work in the minds and hearts of his people, if they should build them costly houses, and lest they should be too much wedded unto this world, commanded them to dwell in tents that they might be put in mind as the Apostle saith, Heb. 11. That here they have no dwelling places to continue, but are as pilgrims and strangers on the earth. Whereas they that have all their hope and all their joy in this world, delight to build gorgeous houses, as though they should never die, and call their lands after their own names. What profit had the Canaanites of their goodly houses, when as others were made the owners. In the 28. chap. of Deu. a curse was foretold and denounced against them that did not fear God, that although they built houses, yet they should not dwell therein. A just judgement for them that spend their goods supersluously, whereas they should bestow them otherwise. Stately Babel which was purposed to be built up to heaven, was not finished; and I could wish that such Babel buildings might have a fall, or some gazing impediment, for every one to behold & to point at, much like to suppressed Abbeys, that the owners might come to some sobriety, and learn to employ their wealth and riches, not to honour themselves, but to honour God thereby. Somewhat also might be said of lavishing expenses, were it not that debt & poverty, and such shrewd afterclaps, 
Expenses.  did make them sober against their wills, and too late to wish, that they had kept a mean, being brought now to extremity.  
Sobriety also hath his use in withdrawing the mind from the greedy desire of covetousness, where with many are 
Covetousness.  carried away headlong, and think they shall never have enough. Heaping, and gathering, and scraping, much like to the wont or mole, whose continual practice is to scrape under the earth, so are their minds earthly, though they were made to be heavenly. Being made the good creatures of God, they have made themselves monsters, their hands turned into nets, their fingers into limetwigs, their heart, and their head, and all the rest of their bedie being turned into metal, as though they were hewn out of some golden or silver mine. Their minds being no better than their bodies, a lump of clay. The barren womb is not satisfied, the earth hath not enough, hell is bottomless, and the mind of the covetous is insatiable. What a plague is it for us to be drudges, when we may be free, and to make wealth & riches our masters, which should be our servants. What a cross and misery is this (unless one would kill himself) for a man to spend all his life in carking and pining, and scraping. Therefore covetousness may well 
Prou. 13. 7.  be called misery, and the covetous miserable, for they are miserable indeed. Of them which seem to be wise, there be no such fools in the world, as they that love money more than themselves. This is a grievous sickness, which makes people dead being alive, that makes them wander up and down with pale faces and pined bodies, and withered carcases as though they were ghosts. And no marvel; For they that drink quicksilver die a languishing death, and wear away by little and little. What physic, what wisdom, what joy and happiness, what life and liberty then do they find, who by the grace of God have learned sobriety, who hath always contentation to bear her company. Which moderateth and stayeth the min●, when their is inongh, and breedeth a full persuasion and a resolution. And so much the more, because it hath ground and assurance from the promise of God. As we may read, Heb. 13. Let your connersation be without covetousness, for it is said, I will not leave thee, nor forsake thee. If we had but the word of some wealthy man to assure unto us a sufficiency, how would it comfort our hearts, and lessen our labours and cares; Behold the words of the highest, for him that is content with that he hath. O then do far away covetousness, and desire and covet no more than that as may serve thy turn and relieve thy present necessity. God hath appointed thee to get thy living by thy labour, add thereunto thy earnest prayers, that it would please God to bless thy labour, so shall not covetousness like a hungry devil enter within thee and possess thee. For if thou hast enough, what needest thou to have more? Then shall God send down his grace to endue thy mind with sobriety, when once thou hast learned that god hath enough for us all. And as sobriety giveth a lesson to the poor to content themselves with that portion which the Lord hath sent them, so also may the rich hold themselves contented, and remember that they have their bounds appointed them, and the to acquaint their affections, to find contentation and a moderate sufficiency, which is a rich portion. So shall they truly according to their bounden duty, be thankful to God for the same. For in very deed, these hearts of ours, must find them in their own persuasion provided for, ere they shall in truth and unfainednesse be joyful in the Lord. It is not covetousness that can keep thee from poverty, if God lay his hand upon thee, neither can it make thee rich, if God hath otherwise ordained. Only the blessing of God it maketh rich, and he addeth no sorrow unto it. All things fall out unto the best unto the godly, come wealth, come woe, come poverty, come riches. The rich must learn to be poor, and with contentation of heart to undergo a poor estate, yea to assure himself to find the Lords blessing and comfort in it. Frame and acquaint thy mind always to the liking of a lower estate. Behold a meditation in riches, and a lesson that is of all men to be studied, and not that only but perfectly learned also, and thoroughly taken out, that if their estate should yet be poorer, they should persuade themselves to find the Lord good unto them in that their condition. And therefore before we should make our reckoning of it by much meditation, and yet therein notwithstanding to find a rich blessing, even a quiet and contented mind. And this would further the account of our present estate, if we should assure ourselves to be in good case if our estate were yet lower. Neither ought we so to learn this as a lesson, not likely to come to practise, but even so as the practice thereof were not like long to be deferred. That we may be always ready to say with S. Paul, Phil. 4. (though heretofore it could never sink in my heart, yet now hath sobriety the the gift of God's good grace taught me) and now I have learned to be rich and to be poor, to abound, and to have want, and in what state it shall please God to place me in, therewith to be content. For a mind truly contented, wherein sobriety hath taken up her seat, esteemeth as well of poverty as of riches. This lesson hath in it a very necessary use to try us by. For whatsoever he be that cannot bear a low estate laid upon him by the Lord, if he have a higher, he will abuse that in like manner. For he that is ashamed of poverty, will be proud of wealth, and he that is unpatient when he is humbled, will be insolent when he is exalted. And what can bind him to true duty, if it be not conscience unto God? Which if he dare dispense withal in poverty, he will not greatly regard it in abundance. Thus we see for a man to learn to be rich, it is expedient he learn to be poor.  
This Sobriety then that keepeth the mind from being overcharged with the desire of wealth and riches, is principally and chief required in a Christian; yea it reacheth further, & containeth within it the kind of people, who albeit they be not greatly seeking after another or better estate, yet be they too much wrapped & entangled in the cares and delights of that they presently possess. This doth the Apostle note unto us, 1. Cor. 7. 29. This I say brethren, because the time is short, hereafter that both they which have wives, be as though they had none, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not, and they that use the world, as though they used it not. For the fashion of the world goeth away. He doth not only open the disease, but also giveth us the remedy for it, which is the consideration of the shortness of this life and the speedy passage thereof. Which remedy, he would have to season our joy, to ceason our delights, and to moderate our present estate. As if he should say, there were no place of right joy, right contentment, where the consideration of the shortness of this life, and the possession of another life, did not step in to stay our minds, and to keep them upright. And how needful it is, that we should even in lawful things, have our affections temperate, the parable in Luke. 14. apparently declare. Lawful it is to buy a farm, to prove oxen, to marry, and to be married, the overmuch care and delight in these things, kept us from the kingdom of heaven. How expedient therefore and necessary, is sobriety, which keepeth us from surfeiting of these transitory things. And even as salt which seasoneth every meat, so is sobriety the moderator of the whole course of our lives, and the actions thereof. If this will not restrain us, from our entangling delights, let us call to mind the watchword which is given us by our Saviour Christ, Luke. 21. Take heed, lest at any time your hearts be oppressed, with surfeiting and drunkenness, and cares of this life, and lest the latter day come on you unawares.  
another excess that by nature we are given unto, is 
Discontent.  not to be content with that estate which God hath placed us in. The servant would be a master, the subject would be a magistrate, the poor grudge, that they are not as well able to live as the rich. The proverb is, that no man lives content with his estate, so rare it is to see men stayed, because their miuds are fickle. Many will give out that they are content with their estate, because of necessity it falleth out so, yet are their minds and inward hearts, like the waves of the sea that feign would overflow. What may be the cause of robberies, murders, outrages, mischiefs, but the want of a mind contented? Wherefore are laws made, if not to restrain them which live without a law. I have been young and now am old saith the prophet, and yet saw I never the righteous forsaken, because they lived contented with their estate. Discontented people, are lighly such that never can be pleased, and such that cannot satisfy themselves, who cast themselves into divers miseries, because they think they can never be well enough. Lucifer could not think himself well, when he was an Angel, until through his busy head, being cast into hell, it repent him that he was not contented. Adam and Eve they were as saints, and yet they would be gods, but their climbing minds did bereave them of their happiness and brought them to a cursed estate. Well are such people called malcontents; for their contentment standeth in being not content. Troubled heads, evil subjects, desperate traitors, poor purses, proud hearts, mischievous thieves, beggarly gentlemen, tosspot ruffians, and ranging rovers, a little time they have, and full ill they spend it, their discontented minds running upon extremities, for the most part a shameful death they come unto, and had I witted, comes never into their minds, before it be too late, to teach other to beware, and to keep themselves in compass. Let sobriety therefore be our schoolmaster, and let us learn betime to be content with our estate, and to hold that as a certain rule, let us not be likened to drunken men that stagger too and fro, and which are not in their right senses, to bear themselves upright. For he that hath no sure rule nor stay, shallbe so tossed of his affections, and so carried hither and thither, as he shall never find a time to say, it behoveth me to hold myself here within my bounds. Well it were, if every one could take up good liking of their present estate, and let us take heed, that we be not forgetful to be thankful to God in this respect, while the unquiet desire of increasing our condition, may steal all comfort from us, which comfort, must be the matter of true thankfulness. Oh that every one of us were so settled, and so stayed, and soberly minded, that we could truly say unto our hearts. This is thy lot appointed thee of the Lord, here are thy bounds, this estate hath the Lord distributed unto thee. There is good cause not only to be content, but also most glad with it. We must learn our hearts to be content with it, nay to take it as a rich and liberal portion what ever it be, and as a bar to hold in our affections from ranging into greedy desire. For our affections are as gulfs that are most insatiable, which would never rest, with contentation in any thing, but still be inflamed with the desire of more, and draw and hale us forward, and so hold us in continual torment. The remedy whereof, the Lord hath appointed our own estate to be, whatsoever it is, that it might appease our affections, and settle them with rest, peace, and good liking, as in the seat which our good God hath seen to be convenient for us, and therefore hath set us in it, to find ease, quiet, comfort, and contentment therein. For if thine heart be not settled in thine estate with good liking and contentation, as in a good provision, it is impossible that ever thou shouldest become thankful for it. For to seem to joy without joy, is to play the hypocrite, and to dissemble with God. Now if there be any of us, who are so loaden with infirmities, and overcome of their own weakness, that this godly sobriety cannot take place in every respect as it ought, let him or them become earnest suitors unto the Lord, to prevail against their corruption, which doth so abound, that it cannot, neither will of it own accord, entertain sobriety and contentation. And let them be well assured, that the unfeigned petition and prayer of them that are so loaden with the burden of their wants, their prayers being continued, cannot return empty from that God, who by name calleth out such to come unto him, with promise that he will hear him and them whosoever. For he that hath begun this grace within them, will also in good time make it perfect. So that all unseemly behaviour, all uncleanness, pride and excess, covetous desires, and discontentments, shall vanish away by little and little, when as the grace of God hath fully taught us to live soberly.   

2.  
After we be fully persuaded to live soberly, then also 
Righteously.  shall we be desirous to live both righteously, and godly. For the grace of God cannot be without his true effects. To live righteously, is so to order our life, as every man may have his own at our hands, for justice and equity, is a virtue, that giveth to every one his due. This virtue, doth first and principally touch Kings & Princes, Magistrates, judges, and Lawyers, whom God hath made the Lords and Rulers of right, and to minister true justice unto the people. Secondarily and more nearly, it concerneth every one particularly, and namely, by this general rule of Right; that we should wish and do to every one, as we would that 
King.  other should wish and do to us. The King and Prince in a realm, ought chief to take care, that he make and ordain no laws, whereby his subjects should be injured and wronged, and that it may be said of him as it was of King David, who ruled the people committed to his charge, prudently, with all his power. And that the King might deal uprightly, therefore God commanded, that his law should be written in a book, that the King might have it always before his eyes, and that in ruling well and uprightly, he might prosper. According to that we read, jer. 22. concerning the King jehoiakim, Shalt thou reign saith the Prophet to jehoiakim, because thou closest thyself in Cedar? Did not thy father eat, drink, and prosper, when he executed justice and judgement? when he judged the cause of the poor, he prospered. Was not this because he knew me saith the Lord? But thy eyes and thy heart, are only for covetousness and for oppression. Therefore thus saith the Lord of jehoiakim, he shall be buried as an ass is buried. Prou. 20. 8. A King that sitteth in the throne of judgement, chaseth away all evil with his eyes. The care of justice shall preserve the King, and establish him in his throne. For a King by judgement maintaineth the country, (Prou. 29. 4.) yea so much the more ought the King to have care hereof, because his whole land shall be punished for the want of it; as where it is used, the land shall prosper the better for it. justice and judgement, they are the strong holds and fenced places of the land, they are the keys of the country, and they keep us better, than all the blockhouses or places of defence wheresoever. They are better able to encounter with our enemies, than any garrison of men, how well practised or prepared soever they may be. But contrariwise, the neglect of justice, is worse than rebellion, it pulleth Princes out of their thrones, maketh the land cast out her inhabitants, joineth with foreign power, openeth the gates of all our castles and holds, taketh the weapon from the warrior, the heart from the valiant soldier, wisdom and forecast from the wise counsellor, and poisoneth all our munition. What is it for Kings and Princes, to take care for a mighty navy, or a valiant army, or forcastles and bulwarks, for shot and ordinance? if God's ordinances be not fulfilled accordingly, and justice and equity be not executed in the land? For God can give over a great number into the hands of a few, and make things impossible, seem very easy.  
Next to the King and Prince, are they to look to the 
judge.  due ministration of justice, whom the King doth put in his place, and whom he doth put in trust to see all things rightly performed. That they may have regard to be men of courage, to fear God, to deal truly, and to hate covetousness. Yea such as that godly King jehoshaphat would have to be under him, as we read, 2. Chro. 19 whom he did unto his great commendation, worthily exhort unto their duty, that through the counsel and countenance of the King, they might have heart to do it. And he said to the judges, whom he had set in the land throughout all the strong cities, city by city. Take heed what ye do, for ye execute not the judgements of man, but of the Lord; and he will be with you in the cause & judgement. Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward. That the judges should not be daunted or corrupted, they know, seeing they are men of reverend gravity and great wisdom, that they bear the person of the King, as though the King himself were there in presence. The Prince's arms are hung over them, the best of the shire do homage and reverence unto them, they countenance them out before the people, the Sheriff waiteth upon them with all his power. Yea more than this, God hath appointed them in his seat, and calleth them by his own name, Gods, that they may be put in mind, that God in all rightful causes, will maintain them, defend them, and stand with them. But if they serve, they must remember, that the presence of God is no small matter, who hath made notable men offending, notable examples also of his wrath. As it is in the Psalm. And he smote down the chosen men of Israel, famous and men of renown. The presence of God is about them, to give them honour, and to defend them; but if they do otherwise then well, to depose them, and to dispossess them, both of their lives, and of their honours. Again, that they should not be corrupted, the King and crown, hath granted them a most large and liberal pension, to the end that gifts & bribes should not blind their eyes, nor pervert true judgement. And because God is the God of justice and judgement, and righteousness, therefore he hath regard & is mindful of the judges, and let them think with themselves & also be fully persuaded, that this is spoken unto them from God. I am thy exceeding great reward.  
The Lawyer he must deal justly, and give every man 
Lawi●er.  his own. For he pointeth out men their inheritance, and showeth them their right and title, how far it goeth, and so breaketh off the controversy. He telleth every one in his doubtful cause, where his claim and title lieth, what law and equity will bear him in, and where it will forsake him. He is the living landmark, which by true opening of the laws, boundeth every man within the compass of his own title. And because of that, doth highly deserve of the commonwealth, as a most necessary and profitable member thereof. Such men are the common treasure house of the land, whereunto the evidences of every man's live load are committed, and they put in trust withal, to reserve for every man his right and title. That when he is encumbered for that which of right belongeth unto him, they should out of that treasure house of the law, bring good evidence for him, and so forthwith clear his innocency. The law is the house of every man, who being tossed with many storms abroad, he findeth a place to hide his head in, and being in safety, doth boldly contemn both wind and weather, and also quietly take his rest. For being tossed with injuries, either in body, goods, or name, we have no house of refuge and rest beside the law, no sanctuary in our unjust vexation besides that. The place which they serve God in, who are ministers of the law is very high and honourable, the good they may do is very much, if God give them conscience and care of it. The hurt in like manner is exceeding great, where the fear of God doth not rule. For is it not a marvelous mischief, to remove the landmark of any man? It is that sin that had a solemn curse (Deut. 7.) against it, called for by the ministry of the Levites, whereunto all the people were commanded to say, Amen.  
And what diversity or difference is there between him that removeth the landmark, and thereby boundeth a man shorter, and him that either by wresting of the law, or hiding the true meaning of it, is an occasion of cutting short, or impairing the title of any man. Every man will grant, that if a man of no conscience, had the custody of all the evidences of this land, he might do much mischief, by canceling, crossing, interliving, putting in and out at his pleasure, hiding or showing, renting or reserving, as him listeth. And is not this performed, while the law is made to speak, that which they knew in truth it did never mean, as also to bury that in silence, which it was appointed to give testimony and witness unto? And if all this were nothing, what can be so miserable, as when a man hath been all the day abroad in the storms and tempests, at night when he cometh home, to find his house in that case, that it can hold out neither wind nor rain? And do not many who are forced by reason of the storms and tempests abroad, to betake them to this their house and harbour, I mean the law, find the tempest often, as grievous there, as before they did in the plain? Would to God there were none turned out of their own doors in the midst of the storm, without any hope at all of harbour from thence? Or if a man that had been dogged to his own doors by thieves, and having gotten his house upon his head, beginneth to breath himself, and to rejoice for his good escape, thinking all to be safe, and suspecting no harm, who could sufficiently bewail him, if in the midst of his triumph, they be found in his own house, that fall upon him and murder him? And is not the law the house of the troubled and vexed man? Yea Westminster-Hall, is the poor man's house. And therefore doth he pay tax and subsidy, that it might be an house of defence unto him, able to keep out wind and weather, how tempestuous soever it be. If a man that is oppressed and wronged, abroad in any part of this land, shall bring his matter unto hearing at Westminster-Hall, look that ye be good unto him in his own house. Let him take no harm at home, his grief is great enough abroad. It hath always even by the laws of man, been counted an heinous offence, to vex and annoy a man in his own house. What ye think of the matter I cannot tell, this I am assured of, it is his due, to be well dealt withal there. And ye are to answer the Lord, not only for denying, but also for 
Del●●●.  delaying and deferring of judgement. For why? the man hath right and title in his good cause, unto as speedy a dispdtch at your hands, as possibly may be had. And therefore job professed (job. 31. 16.) that he had wearied the eyes of the widow, with waiting long for help before it came. It is a true saying of the Heathen man; He doubleth his gift, that giveth it speedily. It was a grief to jethro, Moses father in law, to see the people stand from morning to evening about Moses, waiting for dispatch. How would he have taken it, if he had seen men (which commonly happeneth here among us) to wait from term to term, nay from year to year, from seven year, to seven year, unto the end of their lives. It is our part therefore to pray for our Magistrates and those that be in place of justice, that they may look to the cause of the widow, fatherless and oppressed, that they may purge the land of blood, by taking punishment upon male factors, that they may have courage and the fear of God, and that they may hate covetousness. So shall our Prince sit sure among us, our holds strongly fortified, our state still upholden, so may we long enjoy peace, to the better honouring of our God, and safety of the land. According to that we read in the prophecy of Esay, cap. 5. where the Lord under the comparison and similitude of a vine, doth most lively declare, how he will deal with his people, when judgement & righteousness cannot be found among them. That is, he will break down the wall thereof, and it shall be trodden down, he will take away the hedge, and it shall be eaten up. By the vine, is understood the commonweal, by the wall, and by the hedge, fortresses and castles, and bulwarks, which shall be of no greater force with us to defend us, if justice be not ministered in the land, than the walls of jerico, which fell down of their own accord, no man touching them, but only God appointing it to be so. We see then what cause Magistrates have to watch over evil, and what occasion we have to commend unto God by fervent prayer, that they may sincerely serve the Lord in so great a calling, lest the whole land should be arraigned before the judgement seat of the highest, and all found guilty, and all punished.  
Thus ye have heard generally, what is meant by living 
Every one particularly to another.  righteously, being set down in the duties of them to whom principally it pertaineth. Secondarily & more nearly, it toucheth the state of every one particularly. For we are all of us severally & particularly to deal righteously with our brethren, in all our conversation with them, whereby we should declare the love we bear unto them. And the Lord hath appointed us, not only to show this love unto them, but also the things that be dear unto them, as goods and good name, even to these hath the Lord bound us, as well as to their persons. For we must intermeddle one with another, and find secure one from another. And their name and goods by his appointment go through our hands and charge, as well as his person, and must find succour there. This is the charge from God, that when any thing of theirs passeth through our hands, it find that affection towards it, which may give testimony of our brotherly good will to them, and witness our obedience unto God. And the same God that forbiddeth the murder of his body, forbiddeth also the stealth of his goods. And the same God the hath bound our love & good affection over to his body, hath in like manner done it towards his goods. Hardly shall any man be persuaded, that he is loving unto him, who is impairing him in any thing that is dear unto him, always gaining by his loss. The poor man, whose money must pass through the hands of the merchant, the farmer, the draper, mercer, and such like, by that time that every one overselling his commodities, hath gotten a fleece, he bringeth the sweat of his brows, that is his blood, which he hath plenteously powered out, and made no spare of it throughout the whole year, into a narrow room. Neither can he give a true report, of any love he found at their hands, more than one might find at the hand of a Turk or Infidel. In the 25. chapter of Leviticus, the people of God are charged, not to oppress one an other in buying and selling. Wherein the law of conscience and equity should be showed, so that a man should not too much regard himself only and his own commodity, but also the estate and welfare of an other. By which commandment of God it is apparent, that it was not lawful for a man to take whatsoever he could get, without regard what a bargain his neighbour was like to have at his hands. We are exhorted by the Apostle, to make conscience of such matters, in the 1. Thess. 4. Let no man oppress or defraud his brother in anything, for even the Lord is a revenger of such things. Know ye not saith Saint Paul, that the unrighteous shall not inherit the kingdom of God. 1. Cor. 6. 9 And what right hath any man to another man's money, not giving him the value or worth of it, in wares or merchandise? Be not deceived saith the holy Ghost, in the same place, neither thieves, covetous persons, nor extortioners, shall inherit the kingdom of God. The want and and default of equity and conscience in this behalf, is notably taxed and touched by Solomon. Prover. 20. It is nought, it is nought, saith the buyer, but when he is gone apart, he boasteth. Such is our natural corruption, through the which every man would have regard only of himself, even without any respect of another. When not only his own thoughts, but even his own words also, do oftentimes condemn his dealing, both of injury and dissimulation. Better it were for us, if our conscience were more upright. For our careful walking in the ways of righteousness, have plentiful promises of blessings from the Lord. So that if his word be of any credit with us, we may be well assured, that by such dealings our gains will grow to be the greatest. He that walketh in his integrity saith Solomon, Prou. 20. 7. is just, and blessed shall his children be after him. And 20. 21. He that followeth after righteousness & mercy, shall find, life, righteousness, and glory. And 28. 20. A faithful man shall abound in blessings. But let us mark what followeth; But he that maketh haste to be rich, shall not be innocent. Noting thereby, that sudden wealth and riches, lightly cometh never by honest dealing, but for the most part, by injury and oppression, whereby although they be rich and wealthy, yet are they hated.  
The order that is here observed in the text, may in no wise be neglected; For sobriety is set before righteousness in this place. We must live soberly and righteously, saith the Apostle. Without sobriety and temperance, righteous and just dealing, cannot be holden up and maintained. For if a man have not learned to be rich and to be poor, he shall never hold out the course of justice and righteous dealing. He shall never buy and sell with conscience, that hath not accounted with himself to carry a low sail, and lower than he hath done, if God see it good so. The fashion of the world is, that when the matter lieth upon the loss of favour, credit, wealth, or countenance, than conscience, and equity, and justice, and righteous dealing, is stretched out & made to serve, where it should not. Sobriety is banished, where righteous dealing cannot take place. For if we could be contented to be humbled in the world, if God could not otherwise be served, or a good conscience maintained, we should have more power to do justice, and to live uprightly in our calling whatsoever. But while we are so drowned in profits, pleasures, and honours in the world, we are never put to any strait, but we must borrow an ace and go beyond compass. Let us embrace temperance and sobriety, and so shall justice and righteousness shine in our dealings, and God shall be glorified in our conversation. Many good laws are made to cause us to live justly one with another, but little fruit of them, and our unrighteous dealing is above the laws, because it prevaileth more. And again our excess, which is the root of unrighteous dealing, is not touched. For why? we have taken so large a measure of port and countenance, being void of sobriety, that the cloth of righteous dealing must needs be cut thereafter. The sobriety that pleased our fathers, in attire, in fair port and moderate cowtenance, will not serve our turn; their measure will not serve us, who are grown out of measure. This makes rents to be raised, revenues to be increased, the prices of wares augmented, our pains dearer, our gifts greater, our pleasuring of men better considered and more rewarded; our liberality to the poor or to any good purpose lessened, our compassion abated, and so our father's good report altered in us, and altogether decayed. Let every man taste more of temperance and sobriety, and so shall he be able to afford a better pennyworth of righteous and upright dealing in his calling. It shallbe in vain to make laws against injurious and unrighteons practices, if before, this great excess and intemperancy, that ruleth in all estates, be not repressed. For if that in no case may be abated, how can it be, but that the old ordinary dealings in righteousness and equity, must be racked, set upon the tainters, and excessively stretched? The great want of sobriety that is everywhere, speaketh and telleth, that there is much unrighteousness in the land, and so consequently, doth plainly and evidently prophecy unto us, that the righteous God, hath a quarrel with the inhabitants of this our country, for the unrighteousness thereof, which increaseth in every kingdom, as moderation and sobriety abafeth. Now, how sobriety decayeth, and intemperancy is daily agmented, it is too manifest, and cannot be denied. And this great intemperancy telleth us, that the burden of unrighteonsnesse which this land beareth, is grown to such a weight, as cannot long be sustained, if our reformation herein, be not speedily attempted and taken in hand. Which the Lord in mercy grant, may be thoroughly thought upon, especially of them in whose hands it lieth to redress it.  
To live righteously is the request of our God. The graces of God offer themselves to take up their consideration in our righteous conversation. They crave that our upright dealing may speak what regard we have to them, how we think ourselves beholden vuto them, they have set over the pleasuring of them to upright living, there they would have it seen, how they are valued, prized, and esteemed of us. Let us then behold a Christian meditation for all men of all callings and trades, when they deal in the work of their callings, to move them to equity, conscience, and regard of those, with whom they deal. Behold my God calleth me to witness to the world my thankfulness for his benefits; he calleth me now forth to value his deservings, and to leave a record behind, how highly or basely I esteem of his goodness. Who for the recompense of his kindness, hath turned and set over the same, to be answered in obedience to his will, and upright dealing one with another. And now I am to signify unto the world, how I think myself indebted unto God for the benefit of redemption, for the benefit of his word, for honour, for wealth, health, friends, wife and children, and quietness.  
As the Apostle saith; Let all things be done honestly and in good order, so may I exhort you, that all things may be done soberly, and righteously, and so shall we be sure to come near unto God, and to be accounted godly. Which 
Godly.  qualities be good means to further godliness, and to make us live godly. Which is the third effect & virtue of the grace of God, mentioned in my text. Godliness is necessarily joined to righteousness. For it were but a vain thing to be precise in giving man his right, and then to withhold from the Lord that which of right we own unto him. And seeing God hath created us especially for his glory, and that we should serve him, what part of our time can better be spent, then in frequenting the service of God? Unto the which, 
Frequenting divine service  even the custom of idolatrous people, and their example may greatly persuade us: to see how careful and diligent they were from time to time, from day to day, yea in the night, at morning and at evening, and at all times, to come to church, to offer themselves to God. Their meaning say they was well, though indeed they took not a right course, because they served God otherwise, than God had commanded in his word. Creeping and bowing themselves to images, praying unto them, going a pilgrimage to the relics of Saints, and besides all this, making an idol of God's blessed Sacrament, which was ordained to put us in remembrance of his death, and ho●● after a spiritual and heavenly sort, we are made the members of his body, and not to kneel down to a piece of bread; falsely imagining that our Saviour Christ is there in body, flesh and blood. For his bodily presence is in heaven, neither shall we have sight thereof until the day of judgement, when he shall show himself with thousands of Angels. All their godliness, all their serving of God, which they thought foolishly did tend to their comfort & to their salvation, was the way to their confusion, and to their destruction. For God hath said; Thou shalt not make any graven Image, nor reverence them: and hath added a curse and a punishment, and how can we think we please God in so doing? As God is a spirit, so he will be worshipped in spirit and truth. If we go the right way, we go a safe way, he that goeth a byway, may wander far and be deceived. What if we travel never so hard in going out of the way, what may it prevail us? And if we worship God never so earnestly and never so devoutly, if it be not in such order and manner as God would have it, and as he hath set it down in his word how it shall be; how can we think that god's favour is towards us? or how can we warrant our conscience in so doing? And how can we hope for heaven, unless we perform that, and nothing else but that, which the God of heaven hath appointed. Yet nevertheless in this were they highly to be commended, and to be preferred before us, nay I fear me they shall rise in judgement and condemn us, because they were careful to come to church, and that with most willing minds and glad hearts. But who are they among us that can so testify of themselves, nay rather may we not justly condemn ourselves for our negligence and slackness herein, and for our grudging hearts and unwilling 
Hearing and reading of God's word.  minds. The reading & hearing of God's word, is the mean to draw us unto godliness, howsoever we think we have no such need of it. Certainly we ought to submit ourselves to the often and earnest use of God's word, and with conscience & care to reform our ways, by the counsel and instruction, by the promises & threatenings thereof. For if this 
Prayer and fafling.  be not godliness, what can we say the godliness is? To the reading & hearing of God's word, we ought to join often and continual prayer, and preparing ourselves more effectually, by taming our body & bringing it in subjection, by using the great help of fasting. For both the body thereby shall be more apt & able to endure, and the soul shallbe the more heavenly disposed, having not the lusts of the flesh to hinder it in so great and godly an action. Great and most necessary is the cause of prayer, not only that God would continued his benefits, gifts, and graces towards us, which we stand in need of continually from time to time, but also that God would keep us from evil, unto the which we are most prone, and whereof by our fleshly and natural corruption we are most desirous. And if it were so that we were. not desirous nor prone thereunto, yet mightily should we be provoked by the secret temptations of the devil, and by the evil examples of the world●, and by the naughty counsel of those that are ill disposed. From all which mischiefs, by prayer we are delivered; besides that, in the exercise of prayer, we have the company of GOD, we talk with God, and God with us. And being so 
Thankfulness.  heavenly exercised, what can be more godly? thankfulness also is godliness, when we are not unmindful of God's benefits, neither forgetful to show our duty both in heart and in word, and in open profession, and in doing good to others, to testify to the world God's goodness towards us, and so to be thankful. Too thankful we cannot be, because we can never make recompense. According to that the Apostle saith; In all things give thanks. By nature we are too ungrateful, but the grace of God doth change our minds, and learn them to be thankful. Upon thankfulness, 
Contentation.  will also follow contentation, that is, a mind satisfied and contented with that portion which God hath sent. They that are not contented, can never be satisfied, neither can they be thankful; and they that can neither ●e content nor thankful, it can hardly be said, that there is godliness in them. For godliness is great gain, if a man be content with that he hath. There is none of us all that brought any thing into the world, and certain it is, we shall carry nothing out. Therefore we may find ourselves well contented, if we have food and raiment, wherewithal to serve our turn. But if this will not serve, mark what may follow. They that will be rich, they fall into temptations & snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. Remember who it was that said; All these will I give thee, if thou wilt fall down and worship me. He that maketh gold his God, shall surely be beguiled. As destruction often followeth the great desire of riches, so godliness which is seen in contentation, is the high way unto salvation. They that are discontent, have many cares, and desires, and troubles, and vexations, to hinder them from God and godliness. Of all which cares, troubles, desires, and vexations, they are disburdened, which carry contented minds, and most free they are by that means unto the service of God. From thankfulness and a mind contented, proceedeth a good will, love, and a charitable desire, yea, and a fellow-féeling of the wants 
Charitable deeds.  and necessities of others, so far, that it provoketh us not only to pity them and their estate, but also to help and relieve them to the uttermost of our power. Charge them that are rich saith the Apostle, that they trust not in their uncertain riches, but in the living God, who giveth us abundantly all things to enjoy. And yet his charge stretcheth further, that is, that they should do good, and be rich in good works, and ready to distribute and communicate, and give to others. And this is the gain that bringeth godliness with it, and this godliness hath great gain. For thereby, we lay up in store a good foundation against the time to come. And he that so layeth out his goods, giveth them not to the poor but unto God. And as God hath given unto us, so let them whom God hath commended unto us, I mean the godly poor, the fatherless, the widow, and the stranger, be partakers with us of God's blessings. Lest it may so fall out, that we may say, that God hath o●●en, and God hath taken away. And if there be any good works else, as more there be than I can name, even all the good works that are, are we bound to perform, if godliness be bound and found in our hearts. For good works is godliness, and godliness desireth to show itself in them. And who is it not, that know●● not what it is to live godly? but who can say my knowledge is turned into practice, my heart is turned to embrace godliness, and to follow good ways, unless the grace of God hath first thus wrought it?  
And yet there is another kind of godliness more hard than all the former, which is patiently to suffer 
Patience.  losses, wrongs, injuries, persecution, yea and death itself, for the steadfast profession of God's truth and his service. As we read; They that will live godly, must suffer persecution. For GOD doth thereby try us, and by little and little he doth bring us to contemn the world, and to desire heaven. If thou hast loss of goods or friends, or any other help taken from thee, godliness exhorteth to take it patiently, not grudgingly, and to say, as God hath taken, so God may give, and forgive me my sins, and restore unto me again at pleasure. If thy enemy hath done thee injury and wrong, say not with the world, he shall starve before I relieve him; he shall be hanged before I will do him any good; but godliness is charitable, and teacheth thee to do good to thine enemies, that thy enemy's heart may be turned toward thee, to wish thee well, and that god may bless thee. If thy patience be seen in thy persecution and death for gods truth, blessed shalt thou be, and thy reward shall be great in heaven. As the Apostle saith; In all things give thanks, because for the most part we are forgetful; so also may it well be said; In all things be patiented, because our nature is such, and so far from patience. Discontent, grudging, envying, murmuring, revenge, these are matters almost unseparable from us, and patience cannot grow in our hearts, before god's grace hath watered them, that they may bring forth this fruit. Cast not away patience which hath great recompense of reward. For ye have need of patience saith the Apostle, that after ye have done the will of God, ye might receive the promise of an enduring inheritance. For yet a very little while, and he that shall 
Perseverance.  come, will come, and will not tarry. Let no man be weary of well doing; For in due season we shall reap, if we faint not. Let none of us deceive ourselves, God will not be mocked. For if our life be godly, we shall hereafter reap life and joys eternal; If otherwise, death standeth at the door. The crop must be sowed in this world, the harvest must be in another world, and then shall the Angels be the reapers; For they shall separate and divide the good from the bad.  
The grace of God teacheth us to live soberly, righteously, 
Present world  and godly, in this present world. For all the doubt is in this present world, where it is a hard matter for us to go upright, and to behave ourselves in the fear of God as we ought to do. For the life of man may well be compared unto the passage of a ship in the sea, which through tempestuous weather may be overturned by the mounting waves of the sea, or torn in pieces by the gun-shot of the enemy, and thievish and mischievous pirates, or else may be dashed in pieces against the rocks, or suddenly sunk in the quick sands, or unawares taken within the compass of a whirlpool, and by the force and strength thereof, carried violently into the bottom; but after it hath once arrived at the haven, there is no such doubt, there is no such fear. So is our life in this present world, subject to many an overthrow, (the life of the body I mean not, but the life of the soul, whereof we ought to have especial care) sin within us abounding like the force of the enemy, the pirate, or the mounting waves, frailties & infirmities, like the quick soft sands, evil examples of other and their wicked counsels, like the dashing of the rocks, the temptations and snares of the devil, like the force of a whirlpool, which never leave until we be brought to the bottom. If any of these take hold of us in this present world, so that they prevail against us, we are gone. Therefore thrice happy is he who by a godly life can avoid all these, and at last arrive at the haven and take up his everlasting rest in heaven. Oh that we could be godly and watchful in this present world, for in the world to come, we shall have no hindrance, and nothing to let, but that most freely we may serve God, and lead a godly life. Let us pray, that the grace of our Lord jesus Christ may be with us, and that it may abound, who gave himself for the sacrifice and satisfaction of our sins, that he might deliver us from this present evil world. Gal. 1. Before that he suffered his passion, he prayed for us, john. 17. that in this present evil world, we should not fall away from God. I pray not saith he, that thou shouldest take them out of the world, but that thou keep them from evil. And here-hence groweth the exhortation of the Apostle, written to the Phil. chapter 2. 15. whereby he warneth them, and us also by them, that we should behave ourselves blameless and pure, as the sons of God, without rebuke, and that we should endeavour to shine as lights in this present wicked world, dwelling in the midst of naughty and bad people. Who by our example of godly life, may be won to be godly, in the day of God's visitation, whom the grace of God shall teach and touch their hearts, and call them thoroughly. A great comfort we have, and a great encouragement to be godly, because we are not under the law, but under grace, that is, we are free from the curse of the law, that we may the more cheerfully give obedience thereunto, being furthered & assisted by the grace of God, which strengtheneth us to do his will. For the law is not given to the righteous, but to the unholy and to the profane. The curse to the one, and the blessing to the other. Let us be sanctified and holy, and keep our hearts from an evil conscience; let us hold out our profession without wavering, seeing that we look for the performance of great promises, which he hath made unto us, that will not deceive us. The deceit of sin is ready to harden our hearts, and make us continually fall away. The best are mightily tempted, and much ado they have to keep and hold their own. How necessary therefore is it for every one of us, to provoke one another to love and to good works. Let every one of us strive above our strength, with prayer for God's assistance, and so much the more, because the day of the Lord & the coming of Christ, draweth near. And i● this do not persuade us, yet that which may follow and fall out through our backsliding, may through fear enforce us. For if we sin willingly, after that we have undertaken the course of a godly life, there remaineth for us a fearful looking for of judgement, which God in his wrath and heavy vengeance shall power out. And better it had been for us not to have known the way of godliness, then after we have known it to turn away. Rather let us be stirred up and encouraged by the words of the Apostle S. Peter 2. Epist. 1. 10. 11. Wherefore brethren, give rather diligence, to make your calling and election sure by your holy life and godly connersation. For if ye do these things, ye shall never fall. And furthermore, by these means, an entering shallbe ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ. And if we find that we are risen with Christ, let us seek those things which are above, where Christ sitteth at the right hand of God. Our affections must be above and not on things beneath, which are on the earth. And if we be dead unto sin, our life is hid with Christ in God. So that when Christ which is our life shall appear, then shall we also appear with him in glory.  
Thus by gods help I have set down unto you the effect, of sanctification, contained in these words of the Apostle. The grace of God hath appeared, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world. Now followeth the second part of my division, noted in the text, which is a persuasion and a reason moving us to this santification, 
A persuasion unto sanctification.  and that is, the glorious inheritance of the kingdom of God, expressed by the circumstance of Christ his coming, at which time the godly shallbe received into the kingdom of heaven, their joyful dwelling place; gathered out of these words. Looking for the blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ. We cannot give ourselves unto the duties of godliness, unless we shallbe in the expectation and looking after the hope of another life, and therefore very fitly doth the Apostle join unto the duties of a godly life, this speech. Waiting for the blessed hope, etc. Faith must give us assurance of greater glory from god, ere we can let go the hold we have here beneath. Therefore it is made a special note of gods children, and necessarily toyn unto his worship to be in expectation of the latter day, and the glory, and of Christ his coming, who shall bestow this benefit upon the godly, as to deliver them from the wrath to come. The Apostle going about to persuade the Thessalonians, taketh his effectual reason from that which was in most reverence and regard with them, and likewise to bring them into the earnest consideration of his words, framing his speech thus. 2. Thes. 2. I beseech you brethren, by the coming of our Lord jesus Christ, and our gathering together and uniting unto him. So that the looking for of the last day, seemeth to him to be in great reverence, regard, and assured expectation among them. And when he laboureth to lift them off the earth, commonly he reareth them up with no other instrument then this, that is, the waiting for the glory and hope of another life. And in the third to the Phil. opening the mean of their stay from hunting after worldly and transitory matters, with the false Apostles which minded earthly things, he saith thus; But our conversation is in heaven, from whence we look for a saviour, even the Lord jesus, who shall change our vile body, that it may be like his glorious body. In the 11. to the Heb. the obedience of Abraham in leaving his own country, not knowing whither he should go, nor what should become of him, is ascribed to this, that he waited for a city that had a foundation, whose builder and maker is God. For all things in the world are subject to corruption and alteration. The great things that are spoken of Moses in accounting the rebuke of Christ to be of more value than the treasures of Egypt, and his not fearing the fury of the king, is only imputed to this, that he was as if he had seen him that is invisible. The coming of the glory of the great God was always before his eyes. The greatness of the thing, and the excellency of it, is noted in these words. The glory of the great God our saviour Christ. The same glory which the great God our saviour Christ inheriteth, is that which we wait for, and heap in due time according to our measure, to be partakers of. Most worthy it is the waiting for, and great cause there is why we should be moved to sanctification and holiness of life, having so great things in expectation. We beseech you saith S. Paul, 1. Thes. 2. 12. that ye would walk worthy of God, who vouchsafeth to call you unto his own kingdom and glory. The glory of this world dazzleth our eyes, and therefore must we be drawn up by meditation of greater things, before we shall be able to let these be of small reckoning and account with us. The greatness of the glory once thoroughly digested, would set these in a base and low place, it would make the things of this life vanish as smoke from our presence. While in mind and inward thought we behold and look, not on the things which are seen, but on the things which are not seen. For the things which are seen, are temporal, but the things which are not seen, are eternal. If it be but the expectation of a transitory kingdom, when it is once devoured and digested by hope, we see it maketh men neglect lives, goods, lands, friends, wife, and children, and so to hazard all. The Merchant that is in expectation of some great gain, we see into what unknown countries, into what dangers by sea he will commit himself. The great regard and care that is had every where to the things here below, the greedy following after them, the careful pursuing of pleasures, profits, and honours, do plainly speak, that the hope of another life is not yet settled in the hearts of a number; and that is the cause that godliness and a holy life is so little practised and performed. Let us call to remembrance, how that in this life is our day to wait, and this is our time to serve, and we must assure ourselves with the holy Apostle S. Paul, 2. Tim. 4. that we have fought a good fight against our ghostly enemies, sin, the world, and the devil, and that we have led our lives in the fear of God, before we can, or shall truly say, and our conscience witness unto us, that from henceforth is laid up for me the crown of righteousness. And if our consciences and the good spirit of God can warrant our hearts herein, without all doubt and fear, then when Christ which is our life shall appear, shall be glorious and appear with him in glory. There is no pleasure in this world, which the Lord hath not matched with some grief and pain, to take away and remove (if it might be) our delight, and to place it in things of greater estimation, and which shallbe more sure unto us. If the glory of God cannot prevail against us, ●● it cannot change our taste, and that the pleasures of this life be more sweet unto us, this sweet shall not always 〈◊〉, but as after a fair day cometh a foul, and after a calm a tempest, and so misery in the world to come shall follow earthly delights, and this our transitory worldly happiness. If so great hire as is Gods own glory cannot allure us, brutish and senseless must then our nature needs be; what a greater argument and proof can we have of our blockishness, then that so great things can get no more attendance of us? The truth is, that we are too much persuaded of the excellency of these worldly matters, as pleasures, honours, riches and such like. And therefore in all places that are alleged, and which speak of the waiting for of Christ his coming, there the benefit is set forth with it, and the greatness thereof remembered: which pointeth at our darkness and unbelief herein, and telleth us, that the glory of this world standeth as a cloud between the great glory which is to come, and our blinded sight. Wherefore let ve enlarge our hope, and by meditation and prayer, enter into some serious and weighty consideration of the length, breadth, & depth of that glory. So shall we see such a portion of it, as will comfort us, even in our great afflictions and deepest extremities, counting ●● a great honour, that we are vouchsafed his service, as the Apostles heretofore have rejoiced herein. And if the waiting for of that glory be so great, as shall swallow up all grief and sorrow, which afflictions may bring with them; how much more shall the same encourage us to a holy and sanctified life, and to all duties of godliness?  
And now am I come to the last part of my text, which I purpose God willing in a few words to end, lest ye should be 〈◊〉 much wearied, and too forgetful. This third part setteth down the cause of our sanctification in these words; Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people, zealous of good works. The cause of our sanctification lieth 
The cause of sanctification.  partly in the death and passion of Christ, and partly in the power of his holy spirit, who is his vicegerent, and deputy here on earth. Before it pleased our saviour to die for us, and by the shedding of his precious blood to cleanse us from our sins, we were altogether polluted, and as the Prophet saith, lying in our blood. grievous sins in the sight of God, miserable wretches appointed to death, because through our just deserts, we were to look for nothing else but eternal torments. In which miserable and woeful estate, our pitiful Saviour seeing us to be in, gave himself and offered himself most willingly to do us all the good he could, and to make us of a defiled and unclean people clean and holy. And because in the law of Moses, sacrifices were offered up for the sins of the people, and beasts slain and blood shed, (as we read Heb. 9 22. All things were by the law purged with blood, and without shedding of blood is no remission and forgiveness) therefore it pleased our Saviour Christ to shed his dearest blood, that as the Prophet Esay, ca 53. saith; by his stripes we were healed, so by his blood we might be cleansed. Which thing the Prophet David meaneth in his 51. Psal. which is the Psalm of his repentance, wherein he showeth his hearty grief, and his unfeigned sorrow for those heinous sins, whereby he had provoked God's wrath against him. Have mercy upon me O God according to thy loving kindness, according to thy compassions put away mine iniquities. Wash me thoroughly from mine iniquity, and cleanse me from my sin. Purge me with hisope, and I shallbe clean, wash me and I shallbe whiter than snow. Now, if the blood of bulls and goats and heiffers, in the time of Moses law, (which law God ordained, though Moses was the minister) if the blood of these beasts in Moses law, sprinkling them that were unclean, did sanctify and cleanse them by an outward kind of cleansing and sanctification? How much more saith the Apostle, Heb. 9 14. shall the blood of Christ, that most perfect and absolute sacrifice, who through the eternal spirit, offered himself without spot to God, purge your consciences from dead works, to serve the living God. At the time of his death and passion this matter was most notably declared, when as his side being pierced through with a spear, there issued out from thence both water and blood; to give out a most effectual signification, that he was the cause of our sanctification and cleansing from our sins. Which is proved by that which we read. I. Corinth. 6. Know ye not (saith the Apostle) that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. And such were some of you, and who can say, my heart is clear? But ye are washed, but ye are sanctified and made clean in the name of the Lord jesus, that is, by the shedding of his blood, and also we are sanctified and made clean (saith he) by the spirit of our God. According to that of the Prophet David in the Psalm aforesaid: Wash me thoroughly, and cleanse me from my sin, and establish me with thy free spirit, which may assure me that I am drawn out of the slavery of sin, and that my guiltiness shall be no more laid to my charge. The law entered thereupon, that the offence should abound; that is, the it might be known to be notorious: nevertheless where sin abounded, there grace abounded much more. That as sin had reigned unto death, so might grace also reign by righteousness and sanctification unto eternal life, through jesus Christ our Lord. The which grace, that is, the forgiveness of our sins through the blood of Christ, the good spirit of God the holy Ghost doth certify unto our hearts. And therefore it is well said to be the comfortor, as our Saviour Christ promised, that after his ascension up into heaven, he would send the comforter. Ib. 14. 16. and 16. 7. By the virtue of which spirit, the power of sin is beaten down, and our hearts are renewed, our minds altered, our lives changed, and we become new creatures, which before were foul and filthy, ugly, and loathsome, through the deformity of sin, and now are we sanctified and made holy.  
But wherefore hath Christ redeemed us from all our 
〈◊〉 of good works.  iniquity, and purged us, that we might be a peculiar people unto himself, if it be not to this intent and purpose, that we should be zealous of good works. A thankful mind would ask how so great benefits might be requited, and if no recompense could be made, as certainly it cannot, it would be desirous to know how part of a mends might be made, and would be marvelous ready to put in practise any duty which might show the thankfulness thereof. Thou needest not in this matter to go far to inquire and search it out, only this is required of thee, that thou mayest show thy thankfulness, be zealous of good works. For we are the workmanship of God, esperially by grace, created anew in Christ jesus unto good works, which God hath ordained that we should walk in them. Hear are all carnal gospelers condemned, who live in hope, that under the countenance of their profession, all liberty of life will be borne out well enough. Who turn the grace of God into wantonness, and make their profession their shame, making Christ his death to be nothing else, but as it were a boude unto their lewd life. Here may we see, that the Lord hath not laid down his life, to purchase no other thing at our hands besides a profession of the truth, but that he bought with his blood a zealous addicting of ourselves to Christian conversation. It is a wonder to see how the wicked will boast of the benefit of Christ his blood, how mighty it is to merit, how sufficient to save from sin. But for all that, they will not give over any liberty of life, that before they have enjoyed, whereas the life of Christ was given to purchase a new conversation, as well as a new profession. For he gave himself for us, that we might give ourselves unto him, being a peculiar people, zealous of good works. Let us mark it then my brethren, that he gave himself for us, that our life might be let out to honour him. He made not so slender a purchase with so great a price, as if he had a deep and sorrowful sigh, or a good word at our last breath, that would suffice him; no, his life was given for the purchase of a zealous giving of our lives to those works. And therefore doth the Apostle tell us, that we are not our own, as to frame our lives after our own liking, but we are to serve the Lord both with our body and with our spirit, because they are the Lords, who hath bought them with a price. If we humble not not ourselves to a zealous following of good works, we withhold the Lords due, for he hath paid a great price, to purchase a good life at our hands, and dearly paid for a life led in zealous obedience unto his word. For we are not barely to give some good words, either to show some good countenance towards religion and Christian conversation, but to have our conversation declare, that we are affected with the same, and become studious of such an estate of life. And such are they which declare themselves to be the peculiar people, for whom the Lord laid out his life. As for those who walk so indifferently, between true religion and false, that a man cannot discern whether they are more inclined unto, as also those that walk so even between a evil life and a Christianlike behaviour, that the difference is not easily perceived, they do declare themselves as yet not to be affected in desire toward those duties, which the Lord hath laid upon his people to perform. Now where this purchase of his hath taken place and effect, they are become a peculiar people, zealous of good works. And if cold and lukewarm christians, may have but little comfort from the death of Christ, what shall become of them who are sworn enemies either to true religion, or else to a good life and christian behaviour? It is said here, that we must be purged, and so the Apostle would have us to become a peculiar people unto our God, zealous of good works. Which agreeth with that of S. Peter 1. Ep. 2. 9 Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness, into his marvelous light. Which in time past were not a people, yet are now the people of God; which in time past were not under me rcie, but now have obtained mercy. He gave himself to purge us, which office of purging, the holy ghost performeth, not by miracle, but by means, as I have said afore.  
Which spirit of God, pray we that it may so work together with his grace in our hearts, that we may be thoroughly taught, and also persuaded utterly to deny ungodliness and worldly lusts, as we have made a vow and faithful promise thereof in our baptism, so that we may live soberly without excess and riot, righteously without doing injury and wrong, and godly with a care to do all good works, whereby we may please God, and live in favour and credit among men. Spending as much time as remaineth in this life, not after the lusts of the flesh, or the vanities of the world, or after the temptations of the devil, but after the will of God: knowing this, that if we live after the flesh we shall die; but if we mortify the deeds of the body by the spirit, we shall live. And what though some should mock at us for our reformed life, and godly and holy conversation, (for the devil will stir us up enemies enough) for all such matters we must be provided, & prepare ourselves beforehand. And this is a great comfort unto us in that matter, to teach us not to be dismayed, but still to hold on our course constantly, considering that they that are so wilfully and so maliciously bend against us, shall give account of their doings, to him that is ready to judge them. Rather let us be contrarily minded unto them, and let us learn to set out ourselves against all worldly hinderances whatsoever, framing ourselves to be such, as look for the blessed hope and appearing of the glory of the Almighty God, and of our Saviour jesus Christ. And let us not make the death of Christ of so small account, as not to be zealous and careful of good works, seeing he took upon him a bitter death for our sakes, not only to deliver us from our ●innes, but also that we should lead a godly, a holy, and sanctified life. Which God grant, and give us the grace that we may so do. And the Lord guide our hearts, to the love of God, and to the waiting for of Christ. To God the Father, God the Son, and God the holy Ghost, three persons, and one everliving God, be rendered all praise, dominion and power, now and for evermore.   
Amen. Deo gratia solique gloria.  
Here endeth the Pattern of Sanctification.   

To the Right Worshipful and one of his chiefest friends, M. Francis Newport Esquire, justice of Peace and Quorum, in the County of Salop, S. I. wisheth blessings of God, in this life, and the joys of that which is to come.  
THe remembrance of your former courtesies, (Right Worshipful) makes me that I cannot forget you, when I remember my chiefest friends. Wherefore devising with myself, how I might in some sort show my thankful mind toward you, I could not do it otherwise, then by presenting this slender gift of my study before your eyes, wishing & praying, that the effect and meaning thereof, might take so deep a consideration in your heart, that it may work your heavenly consolation & assurance. Whose patronage likewise I humbly desire, may give credit and countenance thereunto. I should have remembered the right worshipful my Lady your mother, but the matters of learning, are more fit to be directed to men of knowledge, then unto that sex, which is not so well acquainted therewith. Only this I may say, to show my good will from my heart, and to give unto her Ladyship her due, that although her estate be worshipful, yet is her report and remembrance honourable. As long as she liveth she shall increase it, & when it shall please God to take her to himself, she shall not lose it. God requite unto her, and comfort her in her most need, as she hath bountifully relieved and comforted my father and mother, and us his children, even all the household of us. And I doubt not, but that many households in Shropshire, especially in Shrewesbury, may say the same. Yet ought this so much to be her comfort, as that her only stay, I mean her salvation, is wrought by the death and precious blood-sheading of jesus Christ our Saviour, only of his mercy, without any desert of ours, and by no other means whatsoever. I would to God that many, both honourable and worshipful women in the land, (whom God hath enriched, no doubt to do good to others, and to supply the wants of those that stand in need) would take her course, that they might deserve the like commendation, and have the prayers and hearts of the people, which is more worth, than all their lands and treasures, or any other comfort in the world. And thus having signified my good will, and testified my duty, praying your worship, to vouchsafe the reading of that wherein I have taken some pains, although it be not so much worth, I commit you to the tuition of the Almighty, and humbly take my leave.  
Your Worships in his prayers to God, for you and yours. S. I   

❧ The Comfort of ADOPTION.  Rom. 8. 15. 16. 17. For ye have not received the spirit of bondage to fear again: but ye have received the spirit of adoption, whereby we cry, Abba, Father. The same spirit beareth witness with our spirit, that we are the children of God. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ. 

This Text standeth on three parts.  
1 The greatness of this benefit, by comparison of contrariety. Ye have not received the spirit of bondage, but of adoption.  
2 The assurance of adoption. The same spirit beareth witness with our spirit.  
3 The worthiness of adoption. If we be children, we are also heirs.   

THe Method that the Apostle useth in this Epistle to the Romans, is first concerning justification and Righteousness. Secondly, concerning Sanctification & Holiness. And after that, according to his order, he entreateth of Adoption, which is a gift, a privilege and dignity, added to the former. Through repentance and a lively faith, taking hold of the promises of God, we are made righteous, and so taken, and so accounted before God, by the means of Christ, and being made righteous, we are also endued with a measure of God's spirit & grace, to holiness of life. So the having received these two excellent gifts, we have a full assurance of God's favour towards us, and that is performed by adoption. Which is a seal & certain token unto us, that we delivered from the curse of the law, which is the ministration of death and condemnation. Whereas the assurance and full persuasion of our adoption, is the ministery and doctrine of all comfort and consolation. The text which I have read unto you, may be divided into three several parts. Whereof the first containeth the greatness of the benefit of adoption, in consideration of the freedom we reap thereby, being delivered from the slavery and fear of the law, in these words. Ye have not received the spirit of bondage to fear again; but the spirit of adoption, whereby we cry, Abba father. The second part containeth the assurance of our adoption in these words. The same spirit beareth witness with our spirit, that we are the children of God. The third part showeth the worthiness of our adoption, in these words. If we be children, we are also heirs, even the heirs of God, & heirs annexed with Christ. The greatness of the benefit of adoption, in consideration of the freedom we reap thereby, being delivered from the slavery and fear of the law, is very well expressed by that place of scripture, set down in the Epistle to the Heb. 12 (agreeing with this; For ye have not received the spirit of bondage to fear again, but the spirit of adoption) ye are not come saith the Apostle to the mount that might be touched, nor unto burning fire, nor to blackness and darkness, and tempest. Neither unto the sound of a trumpet, and the voice of words, which they that heard excused themselves, that the word should not be spoken to them any more, (for they were not able to abide that which was commanded. And so terrible was the sight which appeared, that Moses said; I fear and quake). But ye are come unto the mount Zion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men. They that are under the law, are also under the curse of the law, and where the curse is, there is nothing to be looked for but death & condemnation, which bringeth forth trembling & fear. And so much the more are we in fear, in bondage, and slavery, subject to the curse & condemnation of the law, to death and gods dreadful judgement, because we are borne the children of wrath. Wherefore God sent his natural son Christ into the world, that through his grace, he might adopt unto himself many children of us, which otherwise were but miserable castaways. Who by the grace & free favour of God being adopted, have not only their sins pardoned and forgiven, but also are clad with the innocency and righteousness of Christ, whereby they are brought into favour, and are made of fearful captives, being under the bondage of sin and Satan, the joyful sons and children of God, set at liberty to do the works of God, and to live in his holy obedience. What greater fear can there be to our consciences, then when this is pronounced against us? Cursed is he that continueth not in all the works of the law to do them. And he that offendeth in one point of the law, is guilty of all. Who is it amongst us all, that can say my heart is clean? And who is it, that cannot justly condemn himself in the breach of every particular point of God's law and of his commandments? And if our heart condemn us, God is greater than our hearts, and knoweth all. Here hence therefore can nothing arise but fear, and such a fear which is beyond measure, leading us unto desperation, making us to think no better of ourselves, then as miserable wretches, forlorn & destitute of all comfort, as Cain was, who in fearful sort went always mourning and crying out, saying; My sin is heavier than I can bear. The punishment of God is still upon me, and my conscience is never at rest. So is the sinful and fearful conscience always in the estate of a servant, still fearing the whip and the scourge, and as a galleyslave under Turkish thraldom, whose life is no better than a torment. And if the delivery of the law were so fearful, that he that had least cause to fear, and was beloned of God, did tremble & quake, how much more fearful and terrible shall the execution of that law be. Moses the blessed servant of God in a fright, the only beloved son of God in deep agonies, the one trembleth, the other for anguish sweateth blood. And how should not the children of wrath be overwhelmed with horror, considering our heavy burden of sin, which breedeth within us (especially them that are truly touched) as it were a sea of sorrow, whose waves, as they cannot be numbered, so are our sorrows never at an end until God send freedom, one wave still overtaking another, & one fear in the neck of another. Being possessed with the spirit of bondage, how may it be that we may avoid our doleful dumps. So is it with them that have any feeling of that fearful estate that hangeth over their heads. Whereas by nature we are all of us given to wicked ways with greediness, and are so subject to the bondage and slavery of the devil and of sin, that we think no way better than the broad way that leadeth to destruction, thinking that heaven is in this world, and that hell is but an old wives tale, saying unto ourselves, Peace, peace, and all is in safety, when suddenly either death shall overtake us, or the latter day bring us to judgement. True it is, that which the eye seethe not, the heart ruth not, and the devil hath divers devices to blind the eyes of our understanding, to make us still to run on, until it be too late to turn back. Being destitute of the grace of God, and not as yet regenerate, we are holden under the evil spirit of bondage, setting all our delight in earthly and transitory things, yielding up ourselves to our fleshly desires, being strangers from God and strangers from our redeemer, strangers from the life to come, and altogether unacquainted with his grace. Whereby although we may think, we are in the estate of freedom and as fréemen, yet are we of no better account then the basest servants that live, and again under such a master, whose service is nothing else but tyranny, shadowed over with flattery, a roaring lion seeking after his prey, & a greedy wolf clothed in a sheep skin. But as Christ came into the world to destroy the works of the devil, so hath he caused his grace to be published, and sent his spirit into our hearts, to open the eyes of our understanding, to turn our hearts, and make them relent, to make us see how cruel our master is whom we serve, and how dangerous an estate we are in, being nothing but bondage & slavery, death & destruction. And this is the peculiar effect of the spirit of God, and of his grace, to show us our miserable estate by the law of God, to strike our consciences with the rememembrance of our sins, that we may understand, that we are in a desperate estate, unless we fly to Christ for succour. Wherefore being directed by the spirit of god, our stubborn hearts are made to yield, and to shed abundance of tears, in consideration we have offended God. Which spirit of freedom, provoketh us to fly unto Christ our only succour, & by a steadfast faith, to take hold of the promises of gods mercy, through the death of Christ, whereby it cometh to pass, that our sins are forgiven, and although we are unworthy thereof, are we accounted & numbered among the children of God. This is that spirit of adoption, that maketh us rejoice under the glorious liberty of the sons of God. Which maketh our joy so much the more abundant, in consideration of our fearful estate, whereby we were so miserable. So that we may boldly triumph with the Apostle, saying; rejoice in the Lord always, and again I say rejoice. For what greater joy can there be, than the joy and peace of a quiet conscience, being fully resolved of forgiveness of sins, and of the favour of God, who hath advanced us to so high a dignity, as of his enemies to make us his sons and children. Wherefore in meditation of our former estate, let us follow the Apostles counsel, 1. Pet. 1. 17. Pass the time of your dwelling here in fear, and live not carelessly, as though we might do what we list, much like to wanton children, which had need continually to be corrected with the rod. But as the Apostle saith, Brethren be not children in understanding, but as concerning maliciousness be children, but in understanding be of a ripe age; so many I say brethren as concerning wickedness and ungodly behaviour, let us be children, but as concerning the fear of God, let us grow from strength to strength, until we be of a ripe age. A dutiful servant standeth always in fear and distrust, that that which he doth to his master be not perfectly and sufficiently done, as one desirous to continue his masters favour and good liking toward him. So also a dutiful child, should be careful still to please his father, for fear not only of losing his father's good will, but also of hindering himself from the which otherwise his father would leave him and do for him. How much more should an adopted child look unto himself and to his ways, because he is taken in but of favour without any desert, and only upon pity and compassion, rather than upon any other consideration. Wherefore it is not for us to make a triumph of our adoption, and to make our boast and vaunt of it, but rather in a godly sort to humble ourselves through fear, forecasting with ourselves how to continue Gods good will toward us, which through our negligence and careless behaviour may be removed. For as they that come to goods, to lands, and possessions, by favour & friendship and by adoption, through their own foolishness may dispossess themselves of all: so if a godly wisdom be not used, the benefit of adoption may greatly be disgraced in us, and we may bring ourselves into that case, as justly to think that we are none of God's children. So did that godly king David, and that holy blessed Apostle S. Peter by their infamous sins, so altar the certainty of their adoption, as though they had quite been forsaken of God. So the it is not without great cause, that the Apostle useth these words; Let him that standeth, take heed lest he fall. As if he had said, let the adopted children of God take heed, lest they offend God, and let the testimony of a good conscience, be always a rejoicing unto them, and that the certainty of our adoption may always be warranted unto us. Where is therefore our joy, or where is our chiefest care grounded and settled? not in the things of this world, neither in this world. Better it is to be in the house of mourning, then to be in the house of laughter; better it is to mourn for our ●innes past, then in worldly sort to rejoice of our adoptions. Considering that when Adam and Eve were in the chiefest worldly joy, and thought themselves in the estate of Angels, and in high favour with God, they procured themselves to be mimiserable wretches, and not worthy the name of gods children. Who before had a blessing, if they had continued in the favour and grace of God, and could have perceived their happy estate, or if at leastwise they could have foreséen the danger that would have followed; but instead of a blessing, they received a curse; and instead of favour, great displeasure. Although we may be certified of our adoption, yet it beh●ueth us so long as we dwell in this world, and are compassed with this our sinful flesh, to be circumspect and wise, to be wary and watchful, knowing that the broad way is as near unto us as the narrow way, the right hand as near as the left, the devil tempting, the world enticing, the flesh yielding, nay fight and resisting the good spirit of God, and taking scorn of all good counsel and friendly admonition. Work forth your salvation with fear and trembling, still standing in doubt, that thou hast not performed thy duty as thou oughtest. Fearing also lest we should fall into such foul faults, as in the time of our ignorance and sinful course of 〈◊〉, we did please ourselves & highly offended god. And so much the more, because we shallbe void of all excuse, knowing what is well pleasing to God, and also what is detestable in his sight, and yet forsaking the right hand and taking the left; I mean refusing that which is good, and taking the way which leadeth to destruction. We which by nature were the grafts of the wild olive tree, I mean the children of God's wrath, are by a supernatural working and most wonderful favour, grafted into the right and true olive, and by adoption and grace, made and accounted the children of God. And seeing by grace and favour thou standest & art accepted, be not high minded, but fear; boast not thyself of God's gift, which is given unto thee through faith in jesus Christ, but rather show thyself mindful & careful for his benefit, having the fear of God always before thy eyes, to keep thee from all evil ways. Why thou wilt say, if God hath made me his child, and adopted me through faith in Christ, I shall never do amiss. But know, that our life in this world is but a trial, and that it is as a castle beset & besieged with many enemies, and if in this life & all thy life, thou do not hold on a good course, and persevere & continue therein unto thy end, thy great persuasion of the dignity, as to be called & accounted the child of God, may fail, and all thy safety, and all thy rejoicing, may be nothing else, but as the proverb is, A ●astle come down. For if God spared not the Angels, which kept not their first estate, but hath reserved them in everlasting chains under darkness, unto the judgement of the great day, how shall we think to be spared, if we abuse God's blessing of adoption, turning the grace of God into wantonness, and instead of obedient children, making ourselves wilful wantonness, for whom there is nothing so fit, as is the rod, and correction, and punishment? But if we will needs boast that we are the adopted children of God, let our boasting and rejoicing be seen in this, as to rejoice of our infirmities, and to rejoice that by God's grace we are rid from many foul faults, whereunto in former times we were inclined, and before we were the adopted children of God, and that by the force, and effect, and power, of God's good spirit, such matters are overcome in us. If we will rejoice of our adoption, let us rejoice that through the means of our redeemer, we are delivered and freed from God's displeasure, from damnation, and from the devil, from hell, and from hell torments. According to that we read, Hebr. 2. 14. 15. Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is, the devil. And that he might deliver all them, which for fear of death, were all their life time subject to bondage. But now by God's grace, having received so great a privilege, as to be his adopted children, although it be good for us to fear, yet our fear is not such, as may proceed from the spirit of bondage. Neither let us be dismayed, seeing that our consciences are quieted, and we thoroughly persuaded of the forgiveness of our sins, but rather let us rejoice, with the exceeding comfort of the holy Ghost, which poureth forth sweet joys into the hearts of God's children, and filleth them with joy; let us I say rejoice, that we may with boldness approach to the throne of grace, and with meekness and cheerfulness of spirit, call God our loving and merciful father. For we have not received the spirit of bondage to fear again, but we have received the spirit of Adoption, whereby we cry, Abba, that is to say, Father.  
Where by the way, it may not seem impertinent or beside 
How we are adopted.  the purpose, to know the order and manner how we are made and adopted the children of God, to put a difference betwixt that adoption which is used in this world, and the heavenly adoption which cometh from God. That adoption which is used among us, is in respect of alliance and kindred, as having no children of our own, we take their children to be ours, which are next of kindred, or sometimes if we fancy any of our friends children, or peradventure strangers; we endow them with goods and lands, and call them by our names. Again, for some consideration which we see to be in them, whom we adopt and make our children, whereby we think them in some sort, worthy of favour; as beauty & comely parsonage, wisdom, courage, and manliness, eloquence, sobriety, decent & civil behaviour, and such like; which matters are admired & highly esteemed among men, which win their hearts, and make them show favour. But in this our heavenly adoption, there is no such matter, it is not flesh & blood which God respecteth, no although they proceed from the loins and lineage of Abraham and his posterity, unto whom the promises were made, but they only that are of the faith of Abraham. For as the circumcisition of the heart is esteemed of God, then that which is outward, so are they the sons and children of God, not which appear to the world, (for the world knoweth them not) but who by the mercy and favour of God, are drawn from the filth of the world, and are purified and cleansed by the blood of jesus Christ. Which are borne not of blood, nor of the will of the flesh, nor of the will of man but of God: who by the preaching of his word, are begotten unto him, and who by a lively faith have received him, to such hath God given power to be his adopted children, even to them which believe in his name. Among us lightly we make our kindred, or friends, or peradventure strangers our adopted children, but who is it that will make that choice of his enemies? But such is the pity and compassion of our merciful God, who maketh us his children, who by nature would be none of his children, and who are given rather to hate, then to love God. What is it therefore that God can see in us, wherefore he should adopt us? surely nothing, but that which may make a separation; but that God is so careful of us, that he sendeth us his word, even the word of reconciliation, that we might be partakers of his adoption. It is not our good works, which are too light in the balance, it is not any desert of ours, whereby we should be received into favour? Enough there is in us, and rather too much, to make us to be refused and hated, but that which should procure God's favour toward us, there is nothing but that which is his, and none of ours. Which is his mercy and loving kindness, whereby he calleth us, embraceth us, closeth and adopteth us, as those for whom he reserveth a kingdom.  
So much for the first part of this text, that as touching the greatness of of the benefit of adoption, in consideration of the freedom we reap thereby, being delivered from the slavery and fear of the law, and being altogether eased of the burden, which cometh by the spirit of bondage. Where also you have heard, how and in what order and manner, we are made and adopted the children of God.   

2.  
The second part showeth the assurance of our adoption, 
The assurance of adoption.  in these words. The same spirit (meaning the spirit of adoption) beareth witness with our spirit, that we are the children of God. And very necessary is it, that the weak spirits and doubting minds of God's children, should thus be strengthened and confirmed, who have many a thousand thought, to cast them beside the steadfastness of their hope, still given to wavering, still given to distrusting. For how can it be otherwise, seeing the devil hath divers policies to cast us into fears, which unless we were mightily sustained by the spirit of God, were enough utterly to overthrow us, our minds and consciences being most easy to be cast down. Because as the Apostle witnesseth to the Heb. cap. 2. 15. All their life time, they were subject to bondage, for fear of death, sitting in darkness and in the shadow of death, looking rather for their destruction, then for their salvation. Carnal Gospelers & worldly professors, can persuade themselves any thing, but they that are truly touched and humbled in so joyful a change, as from the fear of destruction to be made partakers of adoption, live as it were betwixt fear and hope, wondering how they should be made partakers of so excellent an estate, as from the children of captivity, to be made the children of freedom, from the the children of wrath, to be mads the children of mercy. Weak minds & faint hearts, until the assuredness of faith hath banished all distrust. The testimony of their adoption, may be somewhat settled in them, and although not in all, yet in most of them, it is but weak and can scarcely be perceived, by reason that they find in themselves a great strength of sin, and feeling also the grace of God to be in a small measure, as it were a few sparks under a great heap of ashes; and which as yet is more the continual accusations of the devil, moving our consciences to despair. The strength of sin was so great, in that elect vessel of God S. Paul, (who had such an evident token of God's adoption, that he was wrapped into the heavens and saw those things which were not to be uttered, so that the love of God was confirmed toward him in miraculous sort) the strength of sin was so great in him, that he was in a manner violently drawn to do that which he hated. What I would (saith he) that do I not, but that which I hate, that do I. And I find such motions in my sinful flesh, rebelling against the law of my mind, which prevail so far with me, that they lead me captive unto the law of sin. The reward and wages whereof, we know is death. By which reason, it seemeth we should be greatly daunted and dismayed, in respect of our adoption unto life. Again the want of the feeling of the graces of God, doth work such a coldness of spirit, and such a dullness in our senses, which may well breed a doubfulnesse in our minds, and to make a wavering conscience to plead against itself. Which made the Prophet David, who was so highly in favour with God, greatly to faint, because the graces of God in respect of his grievous sins, lay as it were buried within him. So that with grief of mind, he cried out for so great a want; O Lord create in me a clean heart, and renew thy graces within me. Restore me to the joy of thy salvation, hide thy face from my sins, and put away all mine iniquities, make me to hear of joy and gladness, and let the certainty of thy adoption and of my comfort, be established in my heart. Finally, the devil moving our consciences to despair, may breed the greatest doubt in our hearts, and make us believe, that though we are adopted, yet that we are not Gods children, but rather that we are forsaken of him. Wherein we must always remember the property of the devil, which is, that he goeth about like a roaring lion, seeking whom he may devour. Whom saith the Apostle, Resist, being steadfast in faith, and hold fast the hope of your adoption. It is satans desire, to wi●●ow us as wheat, but he that hath procured us to be adopted, and by whose means we are made the sons and children of God, prayeth for us that we might be strengthened, and also sendeth his spirit into our hearts, to help us in our prayers, and maketh requests for us with sighs which cannot be expressed. Wherefore although the accusations of of the devil, be of great force to throw us down, yet are the helps which it pleaseth God to grant us, more available to raise us up again. Whereby it cometh to pass, that our hearts and consciences being settled in the assurance of the forgiveness of our sins, and we being sanctified by the blood of Christ, are inwardly and fully persuaded of our adoption, in such sort, that all doubting is removed away, and all distrust banished. Yet nevertheless, because by the means aforesaid, that is, by the strength of sin which dwelleth within us, the weakness of gods graces, the troublesome accusations of the devil, the steadfastness of our adoption, may sometime or other be called in question: therefore God of his goodness to support our feeble spirits and weak thoughts, hath given us his own spirit, to be a fellow witness with our spirit, fully to persuade and assure us. For the elect & chosen children of God, have in themselves the spirit of jesus Christ, testifying unto them, and persuading them, that they are the adopted children of god. The same spirit of god, his fatherly goodness, and that he will be a father unto us, and that he would have us so to account of him, beareth witness with our spirit, that we are the children of god. For this cause, amongst diverse other names wherewith the holy ghost is entitled, this is one especial name and title, that it is called the spirit of adoption, because it worketh in us the assurance of our adoption. Also it is called a pawn or earnest, as we may read, 2. Corinth. 1. 22. It is God who hath sealed us, and hath given the earnest of the spirit in our hearts. Thus by two most effectual parables ● similitudes, are the children of god confirmed in the certainty of their adoption, by the parable of an earnest penny, and by the parable of a seal. In making of a bargain, when part of the price is paid and laid down in earnest, than assurance is made, that all the rest that remains behind, shallbe well & truly paid. And as when an indenture or lease is made, for the peaceable possession of any lands & tenements, for the term of a man's life, or for long time, the seal of the landlord is put too, to make the matter most certain & sure; so when the child of god hath received thus much from the holy guest, as to be persuaded that he is adopted and chosen in Christ, he may be in good hope, and is already put in good assurance, fully to e●io● eternal life in the kingdom of heaven. So familiar is God with us, as to bring us to be persuaded of his good will, by such means as are most usual with us. For what is more usual with us, then either the order of an earnest penny or a seal, to put us out of all doubt, and to warrant that thing which we have undertaken. Therefore the Apostle in an other place doth give us great comfort, showing forth the determinate purpose of god, concerning this matter. God saith he, sent forth his son, and made him subi●● unto the curse of the la●●, that by undergoing the penalty & punishment, which that curse and wrath of God did import, he might redeem them, which were under the condemnation of the law, & under the bondage of sin, and ●athan & hell, that being released and delivered, they might receive the adoption of sons. Wherefore saith he, and the most cheerfully, thou art no more a servant, but a son. Now if thou be a son, thou art also the heir of God through Christ. This assurance of gods holy spirit, is then most effectual, when it shall yield us greatest comfort, and that is at the time of our departure out of this world, and in the hour of death. When all worldly comforts shall vanish, them shall this come in place, gods blessings in this world shall shall then take their leave, wealth and possessions, wife and children, friends and acquaintance, and we shall go naked out as we came naked in, only this glorious apparel and this heavenly raiment shall remain, that we are the adopted children of God, & that being along time strangers and pilgrims here on earth, we shall now come to our home, and to our inheritance, reserved in heaven for us. Here also shall the greatness and the sweetness of the comfort appear, that when the devil shallbe most busy with us, to lay our sins to our charge, and when death shall approach, and the time of our passage draw near, and when he shall use all means possible, to put us beside the assured hope of our adoption, then shall the comfort of God's good spirit, so strengthen our hearts and consciences against the assaults of the devil, that he shall go away vanquished, and we emboldened. Then shall our minds be lifted up with cheerfulness, knowing that our redemption shall fully be accomplished, and our adoption sealed and perfectly confirmed unto us. Contrariwise, the wicked at the hour of death, 
How Adoption respecteth the wicked.  which in their life time have flattered themselves with the hope of their adoption, shall then feel no certainty, neither any comfort of the holy Ghost, but in steed of comfort, they shall feel the horrible and dreadful accusations of the devil, then to take place & be of force against them. The wicked and reprobate, cannot have the testimony and witness of gods good spirit to assure them, that they are the children of God, although for a time their va●ne imaginations may deceive themselves, as also the devil imitating the spirit of god, doth usually persuade carnal men and hypocrites, that they are adopted, and that they shallbe saved. But this persuasion of the devil, is but an illution, and their deceived hearts are not established by the assurance of God's spirit, which filleth the heart with joy. Whereas their hearts are full of doubtfulness, full of distrust, full of despair. It may be they may believe for a time, but as for that steadfast and enduring faith, whereby they may truly say that God is their father, this is only in the elect children of God, and those that are adopted. Whose perfect regeneration, it pleaseth God to begin in this world, by sowing in their hearts the immortal seed of life, whereby he doth so certainly seal unto them the grace of his adoption, that it shall continue firm unto the end. In the mean time the faithful are admonished, carefully and humbly to examine themselves, least in steed of a true faith, concerning their adoption, a carnal kind of security creep into their minds and grow upon them, and compass them about, even as the ivy doth the Oak. The wicked have never the feeling of god's grace, but after a confused sort, taking hold as it were, rather of a shadow, then of a body. Because the spirit of God, doth truly and properly seal the forgiveness of their sins, only in the hearts of the godly and the elect, that they may apply the same, by an especial gift of faith, unto their comfort. Confusedly I say, the ungodly receive the grace of God, not that they are partakers together with the children of God of regeneration, but because they seem to have a ground of faith after a common sort, which is hid with a vail and covering of hypocrisy. Yet notwithstanding it may not be denied, that God doth lighten their minds, so far as they may acknowledge his grace and goodness toward them, but this common sense and feeling of his grace, is so distinguished from that comfortable assurance of god's spirit, which is in the elect, that the wicked come never to that sound comfort and joy, which adoption bringeth with it. For God doth not so far show himself favourable unto them, as to take them into his guard and keeping, as though they were quite delivered from the punishment of their sins, and from the fear of eternal death and damnation, but only for the present time, God doth give them a taste of his mercy. Neither is it amiss, that God doth lighten the minds of the wicked, with some feeling of his gracious favour, the which anon withereth and vanisheth away, through the hardness of their hearts, through their unsteadfast minds, and through their own unthankfulness and backsliding, whereby they make themselves more culpable, and the more inexcusable, all which is wonderfully brought to pass, by the manifold wisdom of God.  
That spirit of ours, which the Apostle talketh off, is a renewed heart and a sanctified mind, that fully and perfectly receiveth the benefit of adoption, and unto which spirit of ours, gods spirit doth also bear witness, that out of all doubt, we are the adopted children of god. The ungodly, they have but as it were a glimpse, but unto the godly, this great benefit and high dignity is fully revealed in such sort, that they do testify even to the end of their lives, that they look for and earnestly desire the full accomplishment hereof. Whereas the course of a good life, is soon altered in the ungodly, who with the Dog return to his vomit, and with the Sow that was washed, to her wallowing in the mire. Showing and giving manifest proof, that the hope of adoption was never surely and certainly settled in them, deceiving others, much more themselves, with shows and shadows, embracing the comfort of the world, and setting light by the comfort of God's good spirit, which they should desire, even as hungry hearts, which thirst for pleasant water-brookes.  
There remain diverse other notes and marks, betwixt 
Notes of the assurance of adoption.  the godly and ungodly, concerning adoption, to know who are adopted, and who are not, amongst the rest, these two especially. The first is hearty and fervent prayer to god, in the name of Christ. The second is, that they which have an especial testimony and witness from the spirit of god, of their adoption, have also in their hearts, the same affections to god, which children have to their fathers, and which the godly do owe one to an other. The same spirit that testifieth to us, that we are the adopchildrens of god, doth also make us to utter our prayers to 
Prayer.  Almighty GOD, with fervency of heart and mind. Now this hearty, fervent, and loud crying in the ears of God, can the devil give to no hypocrite, neither to any ungodly person. For it is the special mark of the spirit of God. Yea it is the thing that the devil hateth most, whereby we resist the devil, and whereby also he is driven back from us, which is a part of that spiritual armour, whereby we are defended from him. In all places, where by the counsel of Christ and his Apostles, we are admonished to take heed, these are their words; Watch and pray, lest ye enter into temptation; For the devil goeth about like a roaring lion, seeking whom he may devour. This is such a weighty matter, to overthrow the works of the devil, that he hath especial care, by all means to keep his children the ungodly from it. Mark the ungodly at any time, and see whether they have any mind and zeal to pray, or if they do it at any time, it is rather for fashion sake, or any other consideration, then willingly, rather upon an extraordinary necessity, and extremity, then upon any ordinary duty, or dutiful affection. Which is to small effect; for not every one that can say, Lord, Lord, shall enter into the kingdom of heaven. Mark if they be not given to any thing else, then to submit themselves to so godly an exercise. divers hindrances can the devil lay before us, to withdraw us from prayer. And in the ungodly, especially the guiltiness of their consciences, doth make them afraid to remember God. Or if at any time they can find in their hearts to pray, the remembrance of God's judgements, and punishments for their heinous and usual offences, hanging over their heads, doth make them to think of God's presence no otherwise, then as of the presence of a fearful judge. How then can they call him father, whose consciences cannot as yet be thoroughly certified of the forgiveness of their sins. Yea so far off is it, that the wicked and ungodly should be given to prayer, that even the godly, are oftentimes backward therein. And therefore the spirits of God, which beareth witness to the hearts and consciences of the godly, that they are the children of God, I say, the same spirit helpeth our infirmities, and removeth our backwardness, and by good motions doth stir us up and encourage us thereunto, directing also our requests, according to the will of God. Yea although we know not how to pray, or what to pray as we ought, or with what earnestness of mind, (for all these matters are strange to flesh and blood) yet the spirit of God, itself maketh request for us, and that with such sighs and groans which cannot be expressed. We see therefore, how that prayer is a true mark of the certainty of our adoption, and so much the more, by that we shall feel ourselves often given thereunto, and often to use it, in all reverence, and humility, and earnestness, especially when we feel the motions of God's good spirit to move us thereunto. As also the wicked and ungodly may know themselves to be far from adoption, because they neither feel any such motions, being overcome of the devils temptations, and are also most backward & most unwilling to bow their knees, and to humble their hearts.  
The second especial note or mark, whereby they that are the adopted children of God, are discerned and known from them which are not adopted, is that in the hearts of the adopted, there are such affections to godward, which children 
Godly and Christian affections.  ought to bear to their fathers. Namely, love, fear, reverence, obedience, thankfulness. For they call not upon god as upon a terrible judge, but as upon a merciful and loving father. And these affections they have not, whom sathanilludeth, and abuseth with a fantastical imagination of their salvation. For it may be, that through hypocrisy, or through custom, they may call god father, but in truth and from the heart, they cannot do so: deceiving themselves, thinking that they belong to god, when as another day they shall find clean contrary. For the trial of these things, I mean whether we love and fear god aright as we ought to do, and as it becometh the adopted children of god, is perceived in a godly and Christian life. For they that feel their hearts set to seek God's honour, and who study to know his will and commandements, and frame themselves thereunto, leading their lives, not after the desire of the flesh to serve the devil by sin, but set their minds to love, honour, obey and serve God, for Gods own sake, and for his sake also to love their neighbours, whether they be friends or foes, doing good to every one, as opportunity serveth, and willingly hurting no man: such may well rejoice in God, perceiving by the trade of their lives, that they unfeignedly have the right knowledge of God, a lively faith, a steadfast faith, a true and upright and sincere fear of God, by which fruits, they give certain declaration of that adoption, whereby they are sealed unto God. But they that cast away the yoke of God's commandements from their neck, & give themselves to live without true repentance, after their own sensual minds and pleasures, not regarding to know God's word, and much less to live thereafter, such see not their own hearts, thinking that they love God, and fear him and trust in him, taking themselves to be the adopted children of God, yet are far wide, and their foolish heart doth lead them far astray. What is it for us to think we belong to God, and yet live in sin? what is it if we come to the church, and in an outward show of good works, would have others to think us to be Gods dear children, when neither our own hearts and consciences, neither yet the spirit of God, can testify that we are such, as we would seem to be, both before God and in the sight of men? S. john saith plainly (1. joh. 1.) If we say that we have any company with God, and walk in darkness, doing that which displeaseth God, we lie and the truth is not in us. Love and obedience to God show forth our adoption, but they that pass not for the commandements of God, show that there is no love and obedience in them. 1. joh. He that saith he knoweth and love God, and yet keepeth not his commandments is a liar. Some falsely persuaded themselves, that they love God, when they hate their neighbours, but the same Apostle telleth them; If any man say I love God, and yet hateth his brother, he is a liar. He that saith he is the light, and hateth his brother, he is still in darkness; he that loveth his brother, dwelleth in the light, but he that hateth him, walketh in darkness, and knoweth not whither he goeth, for darkness hath blinded his eyes. And moreover he saith; Hereby we manifestly know the children of god, from the children of the devil, he that doth not righteously, is not the child of god, neither he that hateth his brother. As the tree is known by his fruit, so is our adoption made known unto us, by godly and christian affections. Let us not therefore any further deceive ourselves, in thinking we are the adopted children of god, when as yet we have a greater delight in sin, then in god. For than our sinful lives shall declare the contrary against us, and shall make us to be ashamed of our boasting, whatsoever we shall think or say for ourselves. It is not our fond and vain imaginations, that the spirit of god doth witness unto, but a sanctified heart, and a clean soul, and a pure life, is the house that the spirit of god doth dwell in, and which also doth give such manner of people a full assurance, that they pertain to god, and that as they are the sons of god in this life, so shall they be the saints of god in another life. Also this is no small token of our adoption, when we feel our hearts inclined, and our minds marvelous desirous, 
Hearing God● word.  to hear the word of god preached. According as we read, john. 8. He that is of God, heareth Gods words, ye therefore hear them not, because ye are not of God. For who do more scorn and disdain to hear gods word, and do make a jest of it, than they who as we term them, are graceless, and make little reckoning whether they be accounted the children of god or no. So that by the contrary, it may evidently appear, that they in whom the grace of god hath taken effect, do greatly reverence, and greatly regard the word of god. Because not only from time to time, it is a mean to seal gods promises in our hearts, and to make us more and more to rejoice in the Lord, but also by little and little the self-same mark in their foreheads. And although I might recite more, I will add but one other token of God's adoption in his children, and that is, that they are sorry 
Sorry to see others offend.  when they see other do wickedly, and endeavour to withdraw them from their wicked ways, giving them counsel, and admonishing them to the contrary, hating their sins, and loving their souls. Exhorting also their brethren and sisters, to continue in the grace of God, according to the counsel of the Apostle; Let us exhort one another, and provoke unto good works. Take heed brethren, lest at any time there be in any of you, an evil heart and unfaithful, to departed away from the living God. But exhort one an other daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Praying continually, that the spirit of God, which hath assured us of our adoption, may rule and reign in us; and that from so holy a root, may spring godly blossoms, as faith, love, mercy, patience, humility, chastity, desire of God's word, hearty good will to his ministers, diligence in prayer, together with all increase of righteousness. They that earnestly and with a good heart hear God's word, and bring forth worthy fruits, they that reverence and regard the ministers of God's word, they that exercise themselves in all good works, they whose delight is in them that fear God, and who make much of the Godly, and who also are sorry to see others fall from God; they no doubt are such, who may certainly assure themselves of their adoption, and of the love and favour of God.  
So much for the second part of this text, noting out unto us the assurance of our adoption, and confirming us in the same, set down in these words. The same spirit, beareth witness with our spirit, that we are the children of God.   

3.  
The third part which followeth, is nothing else, but joy and comfort, honour and dignity. If we be children, we are also heirs, even the heirs of God and heirs annexed with 
The worthiness of adoption.  Christ. In which words are contained the worthiness of our adoption, and that in as high degree of honour as may be. Now we are no more servants subject under the fear and bondage of the law, but the sons of God, having obtained his favour through the means of our elder brother Christ jesus. If sons, we are more than sons, and that is heirs, and that not of an earthly patrimony, 
Heirs.  but of the kingdom of heaven. Heirs of kings or emperors? nay more than that, heirs of God, yea and fellow heirs with Christ our Saviour, which sitteth at the right hand of God, far above all principality, & might and power, and dominion, in most excellent dignity. A servant lightly is never preferred to that dignity, as to be made an heir, and how should it come to pass, that we being servants and bondslaves, under the spirit of bondage & fear, should obtain so great a freedom and dignity, as to be the heirs of God, but only through the bountifulness of God, which passeth all the pre-eminence and dignity that man can give, or is, or would be willing to give, especially to a servant. And how should we that are servants & sinners, persuade ourselves of so great a dignity, as to be made heirs, if it were not that the spirit of God did assure our hearts, that our reconciled God, had made us his children, his sons, and of sons, heirs. It is not a thing usual in the world, that the sons of any one man should all be heirs, no although their progenitors were nobles. Our proverb is, that a man of small wealth, is called but ayonger brother, be it that he be a gentleman and of a good house, yet he may be far, both from the title and from the possession of an heir. Which makes younger brothers oftentimes to come to hard & miserable ends, while they seek evil ways to maintain their gentry and their state, & to hold up their port and countenance, which by their pride cometh to a fall, and which by humility, would have been both increased and exalted. The humble in soul & conscience god regardeth, & he maketh them heirs, who think full basely of themselves. God oftentimes taketh the poor out of the mire, and placeth him among the princes. And the poor and sorrowful spirit, the repentant and sanctified mind, is royally furnished, even as Mordecay was clothed in royal apparel, because he had the favour of the king, and had the crown royal set on his head, who looked to have his head smitten from his shoulders. The whip and stripes belong to a servant, and younger graceless brethren come never to inheritance. So we being servants to sin, and graceless in the sight of God, should never have come to the royalty of heirs, if god by his mercy had not granted us repentance unto life, and sowed the seed of his grace in our hearts, establishing our weak spirits with a sound faith, and confirming the same with the certainty of this hope, that we shall be heirs. Heirs not one or two, but even all heirs, as many as are his sons and children, heirs of that inheritance, which cannot be taken from us, unless through our own fault and negligence, we fall away from it, before we come to the full possession thereof. Father I have sinned against heaven and before thee, and am no more worthy to be called thy son. The father accepting his repentance, caused the best rob to be brought forth, and put upon him, a ring to be put on his finger, and shoes on his feet, and killed the 
Youngest.  fatted calf, and rejoiced and was merry. What could he have done more for his son, even the eldest son, the heir? making the youngest son an heir too, as well as his eldest brother. Indeed the eldest in every common weal, doth carry away inheritance: neither is the younger partaker with him. But as the Prophet saith, God seethe not as man, neither is his judgement as man's . The first borne in earth hath the honour and the wealth, but in Gods account it falleth not out so always. It is not impossible for the rich to be saved, and for the eldest to be heirs, even God's heirs; yet the youngest have often prevailed with God, and been most accounted. jacob have I loved and Esa● have I hated, Ishmael the heir in fight, but Isaac was the true heir, even the heir of promise by god's appointment. Despised joseph came to honour and to a kingdom, although the youngest of all his brethren, when as it was said to Reuben the eldest brother, thou shalt not be excellent, thy dignity is gone. The woman of Canaan received, and strangers honoured; and they that thought themselves to be the only children of God debarred, and they that thought themselves nothing else but heirs, shut out from the kingdom of heaven. Promotion cometh neither from the East nor from the West, but God pulleth down one, and setteth up an other. Yea there shall come many from the East and from the West, and from the North, and from the South, and shall sit at table in the kingdom of heaven. And behold there are last, which shallbe first, and there are first which shallbe last. None think you but the children of Zebedeus to be heirs? whose mother made request for them unto Christ, that her sons might sit, the one at his right hand, and the other at his left hand, in the kingdom. Nay saith Christ, that may not be granted, but it shallbe ginen to them, for whom it is prepared of my father. He is not a true Israelite which is one outward, neither is that circumcision which is outward in the flesh; but he is the true Israelite, which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. So not all are heirs, which seem to be heirs, but happy are they whosoever, that have the seal of God's spirit within them, and warranting their hearts, that they are heirs, heirs by promise, and heirs of all Gods precious promises. The worldlings which carry a fair show, may be far from this inheritance, because what through pleasures, and what through cares of worldly desires, they are hindered from seeking after this inheritance. The rich they made excuses, when as the poor, the halt, the maimed, and the blind, yea & the beggars in the street, were made partakers of the marriage feast. God calleth by his word and by his grace, from day to day, from time to time, such as are despised in the world, and such as are reckoned to be the offscouring of all, such as make least account of themselves, even such and so many, as shallbe saved, so many as shallbe heirs. Go saith Christ to john's disciples; Math. 11. and show john what things ye have heard and seen. The blind receive their sight, and the halt go, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor receive the gospel. The poor and humble in spirit, receive the inheritance, which no man thought should ever have been heirs. This is God's doing, and it is marvelous in our sight. Hearken my beloved brethren, saith the Apostle S. james. cap. 2. 5. Hath not God chosen the poor of the world, that they should be rich in faith, and heirs of the kingdom, which he hath promised to them that love him? Let not the poorest be dismayed, who though they have no inheritance in this world, yet if they be rich in god, rich in faith, rich in all holy obedience to Gods will, if here they have none inheritance, no not so much as the breadth of a foot, yet shall their lot and portion fall out in a large room in the kingdom of heaven, so that they may say with joy, that they have a large inheritance. Their rags and poor estatehere, shallbe requited with royal robes elsewhere, and they shallbe heirs in heaven, which shall far surmount the estate and dignity of a king here on earth, although it be as glorious and glistering, as ever was that of Solomon. Whose estate seemeth to be expressed by the words of the Prophet: Although ye have lain among the pots, yet shall ye be as the wings of a dove, that is covered with silver wings, and her feathers like gold. Again, they that think themselves the heirs of God, and the eldest in holiness of life, shall come far short; such as hypocrites are, and whose holiness is but counterfeit; and publicans, and harlots shall go before them into the kingdom of God, because repentance is seen in the one sort, the other think that they need no repentance, yea they think that heaven is their due, and that they have deserved it, and think that they shall have great wrong, if they be put beside it. Are the eldest therefore always heirs? or do not the youngest sometimes take place? Doubtless the youngest are often heirs, and the last are accepted as first; I mean sinners are made heirs, such in whom is repentance and faith, for whom it might be thought, that there is no room, nor any place kept and reserved for them in heaven.  
But how falleth it out, that seeing God hath an heir of his glorious inheritance, jesus Christ the son of God, of whom he pronounceth; This is my well-beloved son, in whom I am well pleased; how falleth it out that their should be more heirs, and that we should be heirs. Surely as God amongst all creatures, made most account of mankind, and seeing that all were lost by just desert, yet in mercy it pleased him to make some his children, and for the further setting forth of his glory, to make them also heirs. In the nature of man he had no children, because all were gone astray, all had corrupted their ways, and were strangers from the Commonwealth of Israel. Yet as his wisdom was and is most infinite, so the way to his mercy was evident to him, although hid from the world, and impossible to flesh & blood, which sat in darkness, and in the shadow of death. For God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. And God sent not his son into the world, that he should condemn the world, but that the world through him might be saved. So it falleth out with us, after the custom of men, that younger brethren come not to inheritance, without the death and decease of the elder. Neither in any respect & worldly consideration, may we know how we come to our inheiritance, as by the comparison of the death of the elder brother, which doth fitly show unto us, how & by what means we are made heirs. Who is it among the sons of men, that would willingly die, that his brethren might enter into his inheritance? nay is it not their chief desire, that their days may be prolonged, that they may enjoy their treasures and pleasures, and live in their possessions. Which the wise man noteth in these words; O death, how bitter is the remembrance of thee, to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things, yea unto him, that is yet able to receive meat? Who is it not that saith unto his soul, as the rich man in the Gospel. Soul thou hast much good, laid up for many years, take thy rest. Who would leave this life if he might keep, especially enjoying possessions, and being an heir? But behold the liberality and bountifulness, the wonderful charity, and great good will of our elder brother, who desireth, yea and rejoiceth to have us to be fellow heirs with him, and rather than his life should be any hindrance to our inheritance, he is content to shed his dearest blood, and to lose his life for our good, even in the flower of his age, and in his best years, he gave himself to death, to make us heirs. This is our elder brother, who disdaineth not to call us brethren. For he that sanctifieth, and they that are sanctified, are all one. Wherefore he is not ashamed saith the Apostle, Hebr. 2. 11. to call them brethren. How great is our dignity, in that we have Christ to be our brother, who after he had suffered his passion, and rose the third day, said unto the women, unto whom he appeared, and unto whom it pleased him to show himself. Go (saith he) and tell my brethren. Altogether contrary to the course of the world, for the rich are so far from calling the poor their brethren, that they disdain them; and so far from giving them inheritance with their children, that they cannot vouchsafe they should keep them company. Well, with God there is no respect of persons, and the poor are as dear to him as the rich, nay oftentimes he hath greater care for them, and provideth for them a greater and larger inheritance, if not in this world, yet in another. A wealthy man that hath great lands and possessions, if he have but one son, is never a whit displeased, neither doth he seek after more, to adopt them, and to make them partners with his son. But rather rejoiceth in his mind, that his son shall not in time to come, be constrained to divide the inheritance with his brethren. Whereby the love of god aboundeth towards us, who having one beloved son, would yet have more to bear him company, and more on whom he might bestow this royalty, as to make them heirs with his son. Setting forth the riches of his grace, as also how much we are bound unto him, making us of sinners, citizens of heaven, and heirs with his beloved. This heavenly inheritance, is never a whit diminished, although many thousands be partakers, (as we read in the Revelation, of such and such a Tribe were sealed twelve thousand; and besides these, lo a great multitude (which no man can number) of all nations & people, and tongues) but rather it appeareth in greater glory; whereas this earthly inheritance being parted and divided, would breed strife and impoverishment, and it so falleth out in the world, that division is with hatred. Our greedy minds being such, that they run all on this point; All or none. But in the heavenly inheritance, we shall rejoice one at another's preferment, neither shall we grudge or think too much, that which other have. And as we are willed, In giving honour, go one before another, so in this inheritance, we shallbe glad that other also are heirs, and we shallbe ready & willing, to give everyone his place. For all shallbe satisfied, and the best shallbe preferred, and placed, some at the right hand, and some at the left hand, in the kingdom of the father, for whom it is reserved. And it was promised unto josua, who was made the eldest of all gods children (because it pleased god to promote him unto the highest honour, and place of credit, account, and dignity) that he should divide the inheritance among the people. Josh. 1. 6. and among his brethren; so to comfort his disciples, and in them all the rest of the godly, Christ our elder brother, he saith; Let not your hearts be troubled, what misery soever fall out unto you in this world. Ye believe in God, believe also in me, For in my father's house are many dwelling places. john. 14. 1. If it were not so, I would have told you. I go to prepare a place for you, and every one of you, that all may be heirs, and that every one may receive his inheritance. Which is so certain, that it is prepared for us, before the beginning of the world, and before the foundations of the world were laid.  
The elder brother to forego his inheritance, and to give it to strangers, we should hardly believe it, were it not that he had given so manifest a trial, in that he gave his life for us, which is more than his inheritance. How then shall he not therewith give us all things also? He that hath made us Lords over all his creatures here on earth, should we doubt that he will not vouchsafe us an heavenly dignity? The Angels are they not all ministering spirits, sent forth to minister for their sakes, which shall be heirs of salvation? Hebr. 1. 14. He that hath appointed the Angels in this life to watch to our good, to guide and to guard us, shall he not also in the life to come, make us fellows and companions with the Angels? The Angels are servants, and we are brethren. brothers, nay crowned Kings, because the kingdom of heaven shall be our inheritance. According as the Apostle Saint Peter. 1. Epistle 2. 9 informeth us; Ye are (saith he) a chosen generation, a royal priesthood, an holy nation, a peculiar people, graced forth with a singular excellency and pre-eminence, in that we are said to be the thrones of God, and that we shall fit upon thrones. What comfort then is it for us all, that of the sons of darkness, we are made the sons of light; of the enemies of God, reconciled friends; of the servants and children of the devil, of God's wrath, being altogether fearful and doubtful, of the children of this world, and of everlasting perdition; that we are made the servants of God, fully partakers of his grace; and certainly stayed and confirmed therein, citizens of heaven; and heirs of everlasting consolation.  
Which serveth mightily, and standeth us greatly in steed, to raise up our weak minds and faint hearts, which are cast down through the remembrance of our grievous sins, and which shall keep us from falling into despair; that when Satan, together with our own guilty consciences, shall persuade us, that we are none of God's children, even then, that the spirit of God shall certify our hearts, that we be heirs of the kingdom of God.  
This that we are heirs, hath two profitable lessons, to lift up our minds, and also to humble us, lest we be too much exalted. For this inheritance cometh not unto us by desert, but through grace and mercy, that we may rather give God the praise and thanks, then boast in ourselves, who have nothing, but that which is given & granted, nothing but that whereof we be vouchsafed. To humble us, being put in mind of our duty, as the Apostle warneth us. 1. Peter. 1. 17. And if we call him father, which without respect of persons, judgeth according to every man's work, let us pass the time of our dwelling here in fear. And seeing God hath made us his sons by adoption, so much the more are we bound, to fear and obedience, because he hath adopted us of his only favour, when he might worthily have cast us off, and put us by for our unthankfulness.  
Unto these two profitable lessons, we may add two singular comforts; the one concerning our afflictions and troubles, and distresses, in this transitory life: the other, concerning our blots and blemishes, our sins and offences. And therefore very fitly and very well, saith a godly writer in this respect. All things, yea grievous afflictions, and sin itself, turn to their good and bettering, who are chosen to be heirs. Afflictions, sin, death, are very profitable unto them, how hurtful soever they be in their own nature. Death which seemeth to be the worst of all, yea most terrible, is not an entrance into hell, as it is to the worst sort and to the ungodly, but to them it is a narrow gate to let them in, into everlasting life, and therefore most joyfully and most cheerfully they undertook it, being glad that the time of their dissolution doth approach, and that their miseries shall have an end, and that the course of sin shallbe cut off.  
As for afflictions, unless they did tend to the good of the godly, and the adopted children of God, God would not lay them upon them, and put them to such hazards and distresses. Yea the godly are so affected, that with job they can say; If God do kill me, yet will I put my trust in him: And because his love is shed abroad in our hearts, therefore shall no discomfort utterly dismay us. Wherein also this comforteth our hearts, that God will lay no more upon us, then that he will make us able to bear; and further that he will give a joyful issue to all our troubles and vexations, and temptations. For in that he suffered and was tempted, he is able to secure and to help them that suffer affliction and are tempted. So that we may look for comfort at God's hand, even such as shallbe grounded upon the certain and infallible promises of God, and such as shallbe answerable to the measure of our afflictions, troubles, vexations and temptations. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him: For I count saith the Apostle, that the afflictions of this present time, and of this present transitory life, are not worthy the glory which shallbe revealed and showed unto us, & whereof in due time we shallbe partakers.  
Now as for our sins, it is so far off, that they shall 
The remembrance of sins, no hurt to the adopted, to dismay them, and to put them beside their hope.  breed any trouble, unquietness or vexation of mind, to remove us from the hope of our inheritance, that the remembrance thereof, shallbe as a goad or a spur, to hasten us on to persorme all good works. And as we have given our members as weapons of unrighteousness to sin, so shall we with all readiness give ourselves unto God, as they that are alive from the dead, and as they who by the power of Christ their saviour, have fully triumphed over the world and the flesh, and the devil, over sin, and death, and hell. For behold this thing, that we have been great offenders, what care it will work in us, lest we should fall into sin again; what holy anger and indignation against ourselves, for our sins past; what a desire to please God; what a zeal and forwardness in all goodness; and greatly endeavouring also the contrary to those sins, wherein we have greatly offended. If in drunkenness, avoiding all occasions, and using all sobriety; if in filthiness and uncleanness, in whoredom and wantonness, hating the sin, avoiding the means of our fall, and framing ourselves to all holiness and christian conversation: and so likewise in all other sins. After king David had committed adultery and murder, how did he repent him? how zealous was he in all goodness? after that God had given him a new heart: insomuch that the scripture testifieth of him, that he was a man after Gods own heart. The Apostle S. Paul, the remembrance of his earnest and cruel persecution, made him most earnest in his office and profession. I thank God, saith he, which hath made me valiant to fight under his banner, and strong to endure all trouble and persecution, when as before, I was a blasphemer, and a persecutor, and an oppressor. And again. 1. Cor. 19 9 10. I am the least of the Apostles, which am not meet to be called an Apostle, because I persecuted the church of God. But yet by the grace of God, I am, that I am, and his grace which is in me was not in vain, for I laboured more abundantly than they all, yet not I, but the grace of God which is with me. The remembrance of our sins is no hindrance to godliness, but it maketh us the more forward. If I have done any wrong to any man saith Zacheus, I restore him fourfold. This effect also had the remembrance of sin in that sinful woman Marie Magdalene, out of whom our Saviour Christ cast seven devils, even she that was notorious for her lewd and light behaviour. Who as by repentance she died unto sin, so the memory of her sin is dead and buried unto her, in this respect, because she liveth still in the glorious remembrance of that righteousness which penitent sinners obtain by faith. She is honourably mentioned, wheresoever the gospel of Christ is read and heard of, all men speak of her tears, of her sins no one is mentioned and known. But touching the remembrance of her former sins, see what it wrought. The precious oil wherewith she was wont to anoint herself, that she might be more pleasant to the senses of her lovers, she now poureth out, and for loves sake, bestoweth it upon her Saviour. The eyes which were wont to cast wanton looks upon the dissolute, did now gush out with water, & served as conduits at the feet of Christ. The hair which before had been wrapped in gold, had been coloured, pleated, & broidered, laid out and beset with pearls, was now employed to a far other use, that the honour received from the feet of jesus, might put out the shame which before it had taken, from the eyes of lewd & amorous beholders. Having washed and dried, she could not satisfy herself, till she had also kissed her saviours feet, whose mercy now had eased her heart of that deadly sting, which the lips of wantoness had imprinted and left behind them. The remembrance of sins past is grievous, that virtue practised in steed thereof, may be more comfortable. The one burdensome, the other joyful. Yea what is it that should procure our trouble, seeing we are vouchsafed so great a privilege, as to be accounted of God to be his children. What joy should it be unto us, that we are lifted up unto this high dignity, as to be the saints of God, temples of the holy ghost, members of Christ, Lords over all (the Angels of God to be our friends, our helpers and aiders, the watchmen appointed of God to watch over us, that no hurt should come unto us, otherwise than it pleaseth our good and gracious God, who as we may fully persuade ourselves, doth all for our good, and all for the best) citizens of heaven, thrones of God, heirs of God, brethren and sisters of Christ, and fellow heirs with him in the kingdom of heaven. Finally, whether it be the world, or life, or death, whether it be Angels, principalities, or powers, whether they be things present, or things to come, even all ours, and we Christ's, and Christ Gods. And yet behold, this is not the one half of that dignity, the one half of that excellent glory, whereunto hereafter we shall attain, being heirs with Christ, and members of his body. For where the head is, there shall the members be. And as we have received of the fullness of his grace, so shall we also be partakers of the fullness of his glory. Having given us an assurance thereof already, because he is gone to prepare us everlasting dwelling places, in such sort, that in time to come, when all things are prepared for us, he will come again, john 14. 3. to receive us unto himself, and to entertain us most friendly, most bountifully, most honourably, most royally. dearly beloved saith Saint john. 1. Epistle 3. 2. now are we the sons of God, but yet it doth not appear what we shall be. And we know that when he shall appear, we shall be like him, being glorious members of a glorious head. The certainty of our adoption, and this dignity, that we are heirs in hope, and shall be hereafter in sure possession, is a step to our glorification. The full fruition and enjoying whereof, we shall not receive, till this life be ended. For by death we must be translated, to the possession of so great and weighty matters, and of such a wonderful glory. Our life is hid with Christ, and until we come to Christ, (as the Apostle S. Paul desired to have his body dissolved and to be with Christ) our life and our glory shall not appear. And every one that hath this hope in himself, purgeth himself even as he is pure. Touch none unclean thing and I will receive you, and I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Seeing then we have these promises dearly beloved, let us cleanse ourselves from all filthiness, both of the flesh and spirit, and grow up unto full holiness in the fear of God, remembering that we are heirs, let nothing hinder or bar us from our inheritance, which is so glorious, that it shall exceed in glory. Being heirs of that salvation which is most precious, of that kingdom which is most glorious, of those joys which ever shall be endless. Unto the which, the Lord in his good time bring us, and whereof in his saving & gracious mercies, it may please him to make us partakers. To God the Father, God the son, and God the holy Ghost, three persons, and one everliving God, be rendered all praise, dominion, and power, now and for evermore.   
Amen. Gratia Deo, solique gloria.   

TO THE RIGHT REVEREND AND venerable Minister of God's Church, Master Alexander Nowell, Deane of Paul's, S. I. wisheth all the blessings of God in this life, and in the life to come, perpetual joys.  
Weak meats are fittest for weak stomachs, and strong meat for valiant people, and bitter potions, are most welcome to them, that know and understand, what their effect and operation is. To write of the remedy of sorrow, and to persuade to the bearing and enduring of bitter, sorrow, might seem a paradox in most men's minds, were it not that your Worship knew these matters better, than I am able to set them down and express them. But I thought good to direct these unskilful Treatises unto you, not only for the friendship I have found at your Worship's hands, but also because this kind of doctrine, cannot better be received, then of resolute minds, and of such hearts, which are thoroughly established in the truth. Profitable also it may be for others, not only to prepare their minds against the time of adversity, but also to lift them up again, and to comfort them with the consideration of God his goodness, who will recompense their unjust sorrows, with unspeakable joys. A time there is for all things, though it may be long first ere it come. Whereof in this place I might speak much, if in the handling of the text, I had not satisfied the Readers mind. I would the briefness of this Preface, might make recompense for the tediousness of the Treatises. Wherein I am to desire the Reader to pardon me, persuading myself, that it shall be to his great good and bettering, if he shall vouchsafe, not only to read them, but also to keep them in remembrance, to meditate thereon, and thoroughly to digest them. Considering this with himself, that Nulla remedia tam sunt salutaria▪ quam quae dolorem faciunt: Nullaque gaudia tam esse cordi, ta●toque in pretio, quam quae sequuntur dolorem. I have troubled your Worship, though in few words, yet it may be somewhat too long, considering your weighty business, that can hardly spare any time to extraordinary matters; praying God, to keep such men as yourself, long among us, to the great good example of the Ministers, the comfortable relief of the poor, and them that are in distress, to the maintenance of learning and poor Scholars, to your own hearts desire and comfort, to the commodity, welfare, and furtherance of this Commonweal, and especially to the glory of God.  
Your Worships, in his prayers to God, for you and yours. S. I   

A REMEDY FOR SORROW▪ HANDled in three parts or Treatises.  john. 16. 20. 21. 22. 23. Verily, verily, I say unto you, that ye shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned to joy. A woman when she traveleth, hath sorrow, because her hour is come: but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. And ye now therefore are in sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. 

In which text, are handled three especial matters.  
1 The burden imposed. Ye shall weep & lament.  
2 The difference betwixt the godly and the wicked, concerning sorrow and joy. The world shall rejoice, and ye shall sorrow.  
3 A remedy full of all comfort, consisting on A 

Proposition. Your sorrow shallbe turned into joy.  
Confirmation, by way of illustration, drawn from a fit comparison. In which confirmation, are to be noted, the 

Comparison itself, declaring the estate of a woman in childbirth, respecting her 

Throes. A woman when she traveleth, etc.  
joys. But assoon, etc.    
Application, furnished with three proofs. 

I will see you again.  
Your hearts shall rejoice.  
Your joy shall no no man take from you.         

Our Saviour Christ, showing his Disciples that had enjoyed his comfortable presence, to their great contentation, that he must departed from them: and also that they should be left to the injury of the wicked world, which would put them to all trouble, and to death itself; doth therefore forewarn them, that for no trouble, no not for death itself, that they shrink from him. Because it was their lot, and they were not to look for better entertainment of the world, than he himself had. Wherefore they mnst either join with the world, or cleave unto him; love the one, and forsake the other. And if they did look to live in joy with him, they should endure some sorrow, yea heaps of sorrow. For nothing that is excellent, is gotten with ease. The world shall procure ye sorrow enough, the world shall hasten your death, which is but your trial; yea they shall do these things toward you, with such an earnestness, and such a blind zeal, that although they most wrongfully and most spitefully, and that most cruelly kill ye, yet will they think they do God service. No marvel therefore that these dumps of Christ his departure, and of the world's troublesome and cruel behaviour, did bring them sorrow enough. As Christ confesseth himself; Because I have said and showed you these things, your hearts are full of sorrow. In these words which I have read unto unto you, three principal matters may be noted worthy of your consideration. The first is, the burden imposed and laid upon the disciples, as also upon all the godly. Verily, verily, I say unto you, that ye shall weep and lament. In the second part, is noted out the joy of the wicked, wherein by reason of the words following, may also be comprehended a difference betwixt the godly and the wicked, concerning joy and sorrow. The word shall rejoice, and ye shall sorrow. The third principal matter, setteth down a remedy full of all comfort to the godly, that their sorrows, and troubles, and crosses, shall be requited and recompensed with joy, and such joy, that shall not be taken from them.  
When any sorrowful matter was toward a people, or a nation, and it pleased God to let them understand thereof by his Prophets, their heavy message, they term it a Burden. 
Burden.  No doubt a burden too heavy to bear, but yet such as could not be avoided. And such in this place is the burden which our Saviour Christ layeth upon his disciples and all the godly, so certain and so sure, that Christ himself confirmeth it with an oath. Verily, verily, I say unto you, that ye shall weep and lament. Which is enough to cast a wordling beside the practice of all godliness, seeing that sorrow and grief is joined therewith. The young man spoken of in the Gospel would follow Christ, but when he must part with his goods, he departed from Christ, being sad and heavy. When godliness hath the countenance of the world, every one will be godly, but when the hatred of the world is joined therewith, that makes many make a pause. We cannot serve God and riches, so neither can we serve God and the world, they be two masters. Every one desireth joy, but joy with weeping and lamentation they will none. The sons of Zebedeus look for heaven and the highest rooms, but it was first told them that they must taste of a bitter cup, and take up the cross. Our hasty desires cannot be satisfied, neither can we presently fly into heaven, a heavy burden must first be borne, much sorrow must first be endured. No man willingly desireth a burden, it must not therefore be sought after, but borne, when we cannot avoid it. Christ sweat blood before he was taken up into heaven, neither is it enough to shed tears, but we must go through many matters that cause tears, before that we shallbe received where we would wish to be.  
Being thus framed to perfection, as much as in this life may be, and restored to the image of God, in such a measure as it shall please God to enable us, God hath so appointed, that we shallbe tried by many sorrows, by many temptations, before that our happy desire shallbe accomplished. The silver and the gold by the furnace is purified from all dross, and those sorrows, temptations, and afflictions, that shall please God to try us withal, shallbe worthy means to purge us, and to purify us, and to cleanse us; for no unclean thing shall enter there. Fine manchet hath many labours before it come to be set on the table; beaten forth with the flail from the hus●e, winnowed from the chaff, grinded in the mill, si●ted in the sine, baked in the oven. Many are the troubles and sorrows of the righteous, and who can name them? or who is worthy to know them? and all must be suffered, and all must be undertaken, before we can be prepared to be as fine as manchet set on the lords table. Necessity hath no law, and must hath no remedy. And they that will live godly in this world, must suffer troubles and vexations, and sorrows, and there is no end till death make an end. Verily, verily, ye shall weep and lament.  
But before I enter into the consideration of these sorrows, 
A general consideration of sorrow.  which this text doth specify, and of that bitter cup of persecution which Christ foretold his Disciples, they should drink of, let us a little behold those sorrows generally, which are incident in this world to the life of man, especially to the godly. Whereof although heretofore I have discoursed, yet will it not be much amiss in this place also to make remembrance of them. Man that is borne of a woman (saith jobe) is of short continuance, and full of trouble. He said so, because he found it to be true. King Solomon also, beholding all the pleasures and joys of this vanishing world, having had trial thereof, doth truly pronounce of them, that they are but mere vanities. Vanity of vanities, vanity of vanities, and all is but vanity. It is a temptation saith a learned man, not to be tempted; neither is that counted the life of a Christian, which is not either seasoned or soured with sorrow. God laying this condition upon us, doth it to this purpose, even to try our obedience, as also to make our patience perfect, or to make us perfect through patience. Look how many wants, so many sorrows; how many losses, so many sorrows; how many changes, and how many troubles, so many sorrows. And many are the troubles of the righteous, but the Lord in time giveth ease to them all. Our Saviour Christ was never seen to laugh, but to weep, signifying that the life of them that should be made like unto his image, should be rather weeping and lamentation, then rejoicing. It is good (saith Saint Peter to Christ) to be here, let us therefore build three tabernaces, one for thee, another for Moses, another for Elias, but he forgot himself and knew not what he said. For that joyful presence was but for a moment, and they were but foreshewers of troubles and sorrows to come. God commanded the Isráelites to dwell in Tents, to put them in mind still of removing, as though there were no joy in this life, but still it would have his change. The Israelites were the people whom God appointed to be heirs of his heavenly kingdom, but by their earthly peregrination into the land of Canaan, God showed them, and us by them, how full of sorrows this life is, before we shall come to heaven. For God brought not the Israelites straightway into the land of promise, that goodly land flowing with milk and honey, and abounding with all things, which he had sworn unto their fathers that they should possess, but led them up and down, too and fro in the wilderness, by the space of forty years, enduring many sorrows. By that means holding them in continual obedience, and teaching them to forsake the world, and only to depend upon him from whose holy spirit cometh all comfort. It is a rare thing, that a ship passing on the sea, should still have fair weather and a quiet calm to her journeys end. Yea rather storms and tempests, surges and waves, shelves and sands, rocks, and whirlpools, and some of these it lightly meets withal. And how can the life of man be without sorrow? Yea the wicked themselves, who seem to have all the joys and pleasures of this world, (according to Christ's words; The world shall rejoice) 
Sorrow of the wicked.  they also sometimes feel smart and sorrow, and weeping also cometh to them, but full sore against their wills. And where by this means God trieth the patience of the godly, so also in these sorrows of the wicked, their rebellion and impatiency doth utter itself, grudging and murmuring, fretting and suming, cursing and swearing, being rather monsters out of shape, than men according to Gods making, bearing the image not of God, but of the devil. The sorrows of the unfaithful and of the ungodly do rather hurt them, then prepare them unto God. In as much as their impatiency is increased, and they through their own fault are brought to desperation and damnation. But the sorrows of the godly are so far from hindering their felicity and happiness in heaven, as that usually they be helps and furtherances thereunto, and they make a benefit of them, which the other can neither see nor behold. According to that the patriarch jacob foresaw, that his posterity should have many sorrows, troubles, crosses and afflictions, but his faith and settled hope was, that the gracious hand of god should never be wanting. O Lord I have waited for thy salvation.  
Wealthy job as I have said, saw sorrows enough, and wise Solomon saw no certain joys, as though the joys 
The sorrows of the patriarchs.  themselves, were nothing else but vanity and vexation of mind: but especially we may see it in the lives of the patriarchs. Abraham in fear of death for the beauty of his 
Abraham.  wife, like to come to great trouble and grief of mind, through the discord of his and Lot's servants, and to great dislike betwixt them and their families, almost to hatred and heartburning and manslaughter, if in godly wisdom he had not prevented it. Trouble by hazard of wars to rescue Lot and his company. Great discord betwixt his wife and Hagar his maid-seruaunt, whom he so greatly favoured. His heart in manner rend in pieces, to see that he must slay his only son, believed and liked, and his greatest worldly joy, whom he had so desired, wished and earnestly prayed for, saying. O Lord God what wilt thou give me, seeing I go childless? What bitter sorrow and grief of mind think you was it, to departed from so great a joy? Isaac like to be cut off in his 
Isaac.  youth, and to perish in the sloure of his age; tried also with famine in a strange land. This thought of mind grieved him being among strangers, whose dispesition he knew not, but shrewdly did suspect what would fall out. It may be saith he to his wife, I shall die for thee, because some other would possess thy beauty. So he persuaded her to call him brother. His last, and no doubt not the least sorrow, was to see his desire prevented. For he thought to pour abundance of blessings on his eldest son Esau, but God turned it otherwise. What passions and seas of sorrow possessed his heart, to hear his son Esau whom he made so great account of, to cry out in bitter tears, and that out of measure. Insomuch, that betwixt fear and anger, his mind was sore vexed. For he was stricken with a maru●lious great fear, and his anger enforced him to say, who and where is he? And after long absence, when jacob came to see his father, we read not of any comfortable words that his father gave him. Yet was this jacob for all his father's 
jacob.  blessing, a pattern of sorrow, jobe and jacob all one. The very first time of his sorrow, two mighty distresses, the hazard of his father's curse, and the fear of death by his brother Esau's sword. Next, he that should be heir of so great possessions and blessings, must under go a servile life for seven years and for seven, watching night and day in heat and cold; a faithful servant, and yet mistrusted to be false; he that should have been most plentifully rewarded, groind and grudged at, and pursued with hatred. His heart and chiefest joy, for whom he served fourteen years, taken away in bitter sorrow of childbirth. His sorrow increased with w●●ull grief, to see his eldest son Reubin to commit incest, his daughter Dina to be deflowered by a stranger. Two other of his sons, imbruing their hands with murder, and thereby putting him in fear of his life. Pinched with famine, & brought into a strange country, where his posterity should live in sorrow. And if his youngest son Benjamin, be taken from him, then do they bring his hear head with sorrow to the grave. As though he had begun and ended his life in sorrow. joseph put 
joseph.  in fear of his life among his own brethren, sold unto merchants, and as it were utterly banished from the presence of his father and all his kindred, falsely accused and slandered, cast out of favour, and thrown into prison in a strange country, where was no hope of help to be looked for. Moses in his youth like to be cast away and drowned, like 
Moses.  to be put to death by withstanding the mighty king Pharaoh, hated of his own people, who being sent for their deliverance, thought him to be the cause of their oppression, whom they grudged against, saying; Why hast thou brought us into the wilderness to slay us, envies & reproachfully used, especially of Core, Dathan, and Abiram, the princes of the people? My pen would fail me, and I should be too tedious unto you, if I should write this matter to the full. And what should I more say? for the time will not serve me to tell of David and all his troubles, being worst thought on, 
David.  of whom he best deserved; his guiltless blood sought for of him, whose honour and life he had preserved; ready to be cast out of his throne by him, whom he could have vouchsafed his throne, his rebellious son Absalon, and for whom he wept bitterly. Murder and incest among his own children; Oh sorrows more than tragical! jobs sorrows 
job.  are known to every one, loss of goods, the untimely death of his children, grievous sores on his body from top to toe, the heavy temptation of his wife, the strangeness of his familiars, enmity of his friends. Yea his sorrow was so great, that he cursed the day of his birth. Michaiah, jeremiah, Daniel, and all the prophets, examples of sorrow to 
Prophets. Christ.  succeeding ages. Our saviour Christ fainting, and as it were overcome of sorrow, his sorrows being surpassing great, 
Apostles.  and more than strange and wonderful. The Apostles appointed hereeunto, especially the Apostle S. Paul, who may stand for all the rest, and in whom you may perceive all the sorrows that might befall them. As is worthily set down 2. Cor. 11. 23. In stripes above measure, in 
Paul.  prison plenteously, in death oft, once stoned and left for dead, night and day in the deep sea, and almost cast away by shipwreck. In perils of waters, in perils of robbers, in perils of mine own nation, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils among false brethren. In weariness, and painfulness, in watching often, in hunger and thirst, in fastings often, in cold, and in nakedness. A learned man writing of the sorrows of the godly in this world, compareth them unto a ship tossed on the sea, having always weather and wind against them. Our life is but short, and in this shortness, good Lord how many changes, how many storms, and how many tempests? Abel, Abraham, Isaac, jacob, joseph, the Israelites, chastised in the wilderness of the Lord, and in continual storms, war, and battle, before they could be placed in the land of Canaan. And when they were come thither, and long had dwelled there, in the end their temple was spoiled, their people murdered, their cities razed, and they led captives into strange countries.  
Let every one look into himself, and behold, what cause of sorrow our own rebellious and disordered desires, which never suffer us to enjoy any long rest of mind, & which bring us sometimes more sorrow than we can put off, move us unto, Some are troubled with one unquietness, some with an other. Some cannot rest for cares of the world, some swell with pride, and come to their fall; some boil in rancer & consume themselves; some fry in lust, and end their days in sorrowful diseases, being spectacles of sorrow; some carried away headlong with anger, and sleep goeth from their eyes, to think how they may be revenged. Such procure sorrow to themselves, and need no sorrow to be laid upon them. The days of this world to the godly, are nothing else in a manner, but dismal days, and sorrowful times, yea, the estate of all in this world is but sorrowful. Either we are hated of the world, or else which is worse, of God; assaulted of Satan, subject to the manifold diseases both of body and soul, the one miserable, the other most dangerous and intolerable. Many in number, and divers in nature, are the sorrows that fall out in the world. Some are afflicted by exile and banishment, some by captivity and imprisonment, some by famine and nakedness, some by peril & persecution, some by slander and reproachful contumely, some by rackings & tearing in pieces, some by slaughter & sword, some by fire and faggot, some by sores of body, and sundry diseases, some suffer in themselves, some are afflicted in their friends, in their wives, in their children, some in their goods, some in their bodies, some in their credits, some by sea, some by land, some at home, some abroad, some by open enemies, some by counterfeit friends, some by cruel oppression, some by manifest injuries, some by force, some by fraud, some afflicted by one means, some by an other. So many kinds of sorrows there are. Man never continueth in one state, to day in his princely throne, to morrow in his dusty grave, to day placed in great authority, to morrow cast out of countenance, to day in high favour, to morrow in high displeasure, now rich, now poor, now in wealth, now in woe, now sound, now sick, now joyful, now full of sorrow, to day a man, to morrow nothing. O how short, how changeable, and how miserable is the state of mortal men! And happy are they, who can make this lesson of the sorrows of this world, as by meditation thereof, to long after heaven. Sorrow there is enough, because no joy in respect; and if the world afford any joy, it is not true, sound, and certain. For what joy or pleasure soever there is in the world, it is mingled with some sorrow. To teach us to withdraw our minds from the things of this world, and to long after those pleasures & those joys, which are in an other world, which only are steadfast and without change, without wearisomeness, bitterness, or any sorrow. In this life nothing sure, nothing steadfast, nothing sweet, but hath his sour. The latin verse serveth well to this purpose.  Postimbres fructus, post maxima gaudia luctus. 
Being Englished, is this in effect.  
Raine brings floods, and joy brings woe,  
Sorrow follows comfort,  
Too oft we find it so.  
When jacob was free from Esau, than his uncle Laban used him hardly; when Laban could do him no more hurt, than Esau met him, who had vowed his death. In whom we may see the life of a faithful and godly man. Fear after comfort, and comfort after fear; ebbings and flow, rise and fall, so we go along, and so we shall end. Your riches, your honours, friends, picasures, wife, children, and such like, are taken from you, in part or in all. You marvel at it, and think peradventure you are quite out of the Lords favour, for else this great change in your estate would not be. Here you see a sorrow, mark also a secret, and a mystery, and let every one lay it to their heart. For the reason why the Lord doth so is, because we should not perish. While we evioyed them, we forgot ourselves, and God by this means doth put us in mind, that we should not forget him. God draweth us away from these matters, lest his judgements should overtake us as well as others. Yea he draweth us forcibly, by want of these benefits. Let us not be dismayed, or hang down the head for sorrow, knowing for what end God worketh these sorrows, all to our good, and all for the best. Ye shall weep and lament, and the world in these masters shall rejoice, but their joy shall be turned into sorrow. For all these worldly comforts shall perish, and they with them, because they rather abused them, than used them as they ought. Your sorrows also in these matters shall have some recompense when God seethe good, and if it be also for your good, and you shall be comforted with riches, honours, friends, pleasures, wife, children, and every needful thing. Then shall ye find it true which the Prophet David assureth you, Psal. 84. No good thing shall he withhold from them that lead a godly life. Therefore weep, as 
Sorrow of slander.  though ye wept not. Yet is the loss of good name and fame by slander and evil reports more bitter, than these losses, and more heavily taken; and the sorrow sinketh deeper. Some are free from it, but not all; and this is a known truth, that the more that every one doth excel in virtue and goodness, the more they are hated, envied, and slandered. Because ye follow not excess and riot, saith Saint Peter, therefore the world hateth you. But this is a comfort as the same Apostle saith; 2. Epistle 4. 5. They shall give account to him that is ready to judge quick and dead, the judge standeth at the door, and his judgement is near. The best of all, Christ our Saviour, was worst spoken off. They are not the best that bring up slanders, but the worse sort, whose good reports are but little worth, as also their slanders are not to be regarded. It is a thing worthy a Prince, (saith a famous Monarch of the world, being slandered and evil spoken off) when thou hast done well, to hear ill. They that are famous and of renown, have peevish pesaunts to disgrace them, whose tongues were never exercised in saying well. This is a sorrow which must be endured: and furthermore, thou must pray for them, and bless them which bring this sorrow upon thee, and so overcome them, which by no other means 
The particular sorrow of Persecution, which is especially meant in this text.  can be won.  
But above all sorrows on the earth, there seemeth none to be compared to the loss of life, for life is sweet. Yet this is the sorrow which here is meant, and in this place commanded, and which we must endure, if we look to be the heirs of heaven. As the Apostle witnesseth writing to the Romans, who putting them in mind of great privileges, doth also persuade them to the patiented enduring of all troubles and persecutions. If ye be children, ye are heirs, if heirs, the heirs of God, and fellow heirs with Christ, if so be ye suffer with him, that ye may also be gloried with him. Ye shall weep and lament, because that grievous persecution is your lot, and the loss of life the thing that you must look for. And how can it but make frail flesh to weep and lament, seeing that to live is the greatest joy in the world, and nothing more against our nature, then to hear of persecution and of death. And no marvel though the Disciples and the godly shed tears, when this matter caused our Saviour Christ jesus, through anguish of mind to sweat blood, and 
How backward by nature we are in this business, & how ready we should be.  to desire that this cup might pass from him. In the Apostle S. Peter, we may perceive the mind of a natural man, loath to undertake so great a matter, who when he heard Christ our Saviour to foretell of his persecution and death, saying; that he must go to jerusalem, and suffer many things of the Elders, and of the high Priests & Scribes, and be slain, then did he take him aside, and began to rebuke him, saying; Master pity thyself, this thing shall not be unto thee. But so far off is it, that we should be loath and tardy, that we should be most forward and ready. Mark the mind but of a worldly man, that accounhimselfes greatly beholding to another, is not this his courage, that he could find in his heart to die in his quarrel, and to offer his service before he commanded thereunto? The readiness of our Saviour Christ, whose example, if it be too high for imitation, yet that of the Apostle Saint Paul herein is notable; and able to give the weakest mind great courage. Get thee behind me Satan, saith Christ unto Peter, thou art an offence unto me, because thou understandest not the things that are of God, but the things that are of men. The Prophet Agabus, Act. 21. took Paul's girdle and bond his own hands and feet, and said; Thus saith the holy Ghost; So shall the jews at jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. Then his friends persuaded him, and besought him with tears, that he would not go up to jerusalem. To whom Paul answered and said; What do ye weeping and breaking my heart? for I am ready not to be bound only, but also to die at jerusalem for the name of the Lord jesus. And in an other place; And now behold, I go bound in the spirit unto jerusalem, and know not what things shall come unto me there; Save that the holy Ghost witnesseth in every city, saying; that bands and afflictions abide me in jerusalem, but I pass not at all, neither is my life dear unto myself. This is a notable example of encouragement, beside the promise of exceeding great reward; He that looseth his life for my sake, shall find ●●▪ But weak minds are soon offended, and frail flesh cannot bear out these bitter brunts, neither stand to the trial of so worthy a cause, when we shall behold as it were great mountain to fall upon us, and great surges ready to swallow us up. No doubt we shall meet with hindrances enough, and those mighty hindrances, yet greater renown it is to overcome ourselves, then to win a city, both are hard to do and to accomplish, but the first most hard, and to flesh and blood impossible. True it is, that we should cast off all hindrances in this so weighty a matter, and deny ourselves, and in this combat betwixt the spirit and flesh and blood, we should show ourselves conquerors, but our hearts for the most part are so faint, that straws can make us stumble. We bl●nch at the least matters, and are astund even at the very name of persecution. When King Hezechiah heard of his death he wept sore, and so do many of us carry the like affliction, that in no sort we can brook affliction. The purgation is too bitter, although health and immortality be the effect of it. Why is it that we are ready to put finger in the eye, when we hear that we must endure trouble, but that the world, a●desh, and blood, do carry more sway with us, than God's spirit, and that the joy of this life can abide no sorrow. Although God hath appointed this to be our lot, Ye shall weep and lament, yea furthermore, although we hear that our sorrow shallbe turned into joy. Gladly we would be at peace with the world, but when the world shall hate us, that beginneth to break us, then are we surprised of sorrow, and for the time swallowed up of grief. The Prophet jeremy, a man of great courage, patience, and constancy, before he could frame himself to drink of this bitter cup, as one most passionate, breaketh out into these words, and in the presence of God; Cursed be the day wherein I was borne, oh that my mother had been my grave, or her womb a perpetual eonception! How is it that I came forth of the womb to see labour and sorrow? And again, chapter 19 Woe is me my mother, that thou hast borne me a contentious man, and a man that striveth with the whole earth, I have done them neither hurt nor wrong, yet every one doth curse me. According to that of the Prophet David, They hated me without any cause, and that thou o God knowest. Yet should this matter be so far from moving us to heaviness, that therein we should rejoice. As the Apostle S. Paul doth move us by his example, Gal. 6. 14. God forbidden (saith he) that I should rejoice in any thing but in the cross of our Lord jesus Christ, whereby the world is crucified unto me and I unto the world. Our Saviour Christ hath foretold, us that we should be hated of all men for his name, and for the profession of his truth. And lest any of us should faint, he addeth further; But he or they that endure to the end, they shall be saved. What if the world, and the mightiest in the world hate ve? what if they seek our blood? Fear not their fear (saith the Apostle) neither be troubled, but sanctify the Lord in your hearts. Fear not them (saith our Saviour) which have power over your bodies, and whose fury and rage can go no further, but rather fear him, who after the body is destroyed by death, can cast both soul and body in hell.  
God hath commanded us unto this weeping and lamentation, 
Four principals reason's to pers●●d●●s to undertake perse●cution, w● 〈◊〉 the first is, God's Commandment.  and appointed us unto this trouble and sorrow, and persecution; let us not therefore fear men, to avoid gods commandment, but rather glorify God, by withstanding evil men, and such as are bend to resist, and deface, to suppress and utterly to root out gods truth. And because the world is given to nothing more, then to oppress gods truth, therefore ought we the more to maintain it, and not to regard our lives in respect of the defence thereof. Strive for the truth unto death, saith the wise man, Eccle. 4. 28. And defend justice for thy life. God hath created us for his glory, and if we love God, and his love be settled in our hearts, we ought to the utmost of our power to maintain his glory. dearly beloved (saith the blessed Apostle) think it not strange, concerning the fiery trial. It pleaseth God to try you by the extremities of this wicked world, whether ye will like valiant soldiers stand to the defence of his cause. We count it a glorious matter, and worthy of immortal fame, to spend our lives in the defence of our prince and country, yet is it more glorious, if we be called thereunto, not to refuse any torment and extremity, in showing our duty, and our love to God and his Church. Re. 2. 10. Unto the Angel of the church of Smirna it was said; Fear none of those things which thou shalt suffer; behold it shall come to pass, that the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days, (that is a long time.) Be thou faithful unto the death, and I will give thee the crown of life. He that overcometh, shall not be hurt of the second death. Satan hath a throne in this world, but Hell is his seat, and everlasting death is his due. Be not deceived, for the amity of the world, is the enmity of God. The world loveth his own, and they that will stand to the trial of the truth in despite of the world, they shall be excommunicated and in utter disgrace with the world, yea it shall so come to pass, that the shedding of innocent blood shall be thought a thing of nothing in their sight. Behold (saith Christ, Mat. 23. 34.) I send unto you Prophets, and wise men, and Scribes, and of them ye shall kill and crucify, and of them shall you scourge in your Synagogues, and persecute from city, to city. That upon you may come all the righteous blood. Beware of men, Mat. 10. for they will deliver you up to the counsels, and will scourge you in their Synagogues. And ye shall be (mark this word, ye shall be) brought to the governors and kings for my sake, in witness to them and to the Gentiles. If any man come to me (saith Christ, Luk. 14. 26.) and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple. Christ and the cross, I mean persecution and trouble are so nearly joined together, that nothing must part them. And therefore Christ saith; He that will follow me, must take up his cross and follow me: and if any look for a seat in heaven, they must taste of a bitter cup here on earth. The Apostle knowing how near the love of God, and the cross and persecution were joined together, showeth us how we should put forth ourselves unto the trial. Rom. 8. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution? and so forth. The devil that hath but a short time on earth, will raise us up innumerable troubles, and we are subject to the same, so long as we live in this world. Ye shall weep and lament, therefore settle yourselves to abide it, and to endure it. For ye shall be betrayed of your parents, and of your brethren, 
Acts. 14. 22. 23. 11. Act. 9 16. 1. Th●s. 3. 3. 4.  and kinsmen, and friends, & some of you shall they put to death. And look to be hated every where. Yet comfort yourselves, for a hair of your head shall not perish. By your patience possess your souls. And lay up these things in your hearts & provide for them. Behold I have told you before. Can the children of the marriage chamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them; and then shall they fast, and then shall they mourn. When Christ slept in the ship, than waves, and tempests, and scourges. It pleaseth God to absent himself, and God leaveth us awhile, to see what account we will make of him, to see whether we can find in our hearts, to leave and forsake parents, and kinsfolk, and friends, wife and children, and that which we hold dearest in this world, our own life for his sake, and whether there be courage, patience, strength and constancy, to fight under the banner of persecution. Well here we see what Gods commandment is, and how he hath laid trouble and persecution upon our loins, and put adnesse into our hearts, and heaviness into our minds, and happy is he, yea happy are all they, that can find in their hearts, willingly to fulfil his will, and to perform his commandment, and patiently to submit themselves to whatsoever shall fall out, if God see it good for his glory and our profit.  
Yet doubtless we shall perceive a mighty striving within 
The second reason is drawn from the punishment that may ensue.  ourselves, before we shall find in our hearts to obey. If God appoint trouble, shall we seek case? If God ask our life, shall we deny it? If his blessed truth be called in hazard, and like to be defaced unless thou offer thyself to stand to the maintenance and in the defence thereof, before kings and rulers, and against their unlawful decrees and wicked statutes, wilt thou shrink? Thou must yield to the one or to the other, either thou must deny God & his truth, for the countenance of the world, and the enjoying of this life, and the comforts of this world, or else thou must forsake, yea and hate the world, and the comforts thereof, and despise thy life in this respect. Choose which thou wilt take, fire and water is set before thee, life and death, good & evil, stretch out thy hand to whether thou wilt, leave the one, embrace the other. Now deceive not thyself, and think thou hast the choice, for thou art not at thy liberty, God hath commanded to endure all trouble, yea and death itself rather then to forsake his truth and the maintenance of the same. If we must pass through the fire, shall we look for water? If we be commanded not to fear the sword, shall we be desirous to sleep in a whole skin? That which seems to be good to us is evil, and that which we think to be life, we shall find to be death. Seek not to save thy life, for thou must lose it; and better to lose it in this world then in the world to come. If thou refuse, thou shalt be refused; if thou deny, thou shalt be denied. Mat. 16. 26. Alas what shall it profit a man, or any of us all, though we should be Kings and Emperors, and though we should win the whole world, if we lose our own souls? Or what what shall a man give for the recompense of his soul? Then farewell life, lest death follow, and keep thy soul, lest it be plunged in hell torments. For whosoever shall be ashamed of me and of my words, among this adulterous and sinful generation, of him shall the son of man be ashamed also, when he cometh in the glory of his father, with all his holy Angels. Mar. 8. 38. Mat. 10. 33. And whosoever shall deny me (saith Christ) him will I deny before my father which is in heaven, and when he thinks to have everlasting comfort, he shall have everlasting sorrow, and in steed of heaven, he shall find hell. Mark therefore the punishment that will follow, if God's commandment in this behalf be not performed on thy part, and tremble. A heavy sentence there is, if thou refuse to bear this burden.  
Set before thy eyes the comfortable presence of a Saviour, 
The third reason is drawn from the reward.  and the fearful countenance of a judge. And let the holy martyr S. Steuens comfort fill thy heart, who in the midst of his persecution, saw the glory of God, and jesus standing at the right hand of God, the heavens being open to receive him into his inheritance, the Angels being at hand to carry his soul into heaven. And most certain it is, that there is no way more ready to enter into the kingdom of God, then by trouble, affliction, and persecution. According to that our Saviour Christ hath set down Mat. 5. Who preaching unto the people of happiness and blessedness, concludeth and shutteth up the treatise of blessedness, with the worthy estate of them that suffer persecution for the truth. As though none were more renowned than they, as though they above all other, should have the garland and wear the crown. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in heaven. For the extremest torments that we may be put to, and which we may undertake in this life, are not worthy of that glorious crown, which we shall receive after the conquest, and after our trial, and after our triumph. Therefore the Apostle doth well term all punishments, and all afflictions, & all extremities, to be light, because they endure but a moment, as also in respect of the reward which is beyond all comparison, seeing they shall procure unto us a far more excellent & an eternal weight of glory. While we look not on the things the are seen, but on the things which are not seen. For the things which are seen are temporal, but the things which are not seen, are eternal. Mark but one precedent & worthy matter, in the afflictions & persecutions of the Apostle S. Paul. Act. 23. 11. who after he had like to have been pulled in pieces among them, the night following, the Lord stood by him and said; Be of good courage Paul, for as thou hast testified of me in jerusalem, so must thou bear witness also at Rome. The comfortable voice of God, whether by himself, or by the means of an Angel, which was most likely, this passeth all persuasions.  
Nevertheless, that nothing be wanting from the strengthening 
The fourth reason is set down by induction of examples.  and encouraging of our weak minds, let us take a view, and behold the valiant exploits, of them that have borne the brunt of the battle, and that have shed their blood and spent their lives, in the cause & quarrel of God's truth, and of a Christian profession. We are not the first that have been put to bitter persecution, and if the valiant captains have stood to it, why should the soldiers shrink? Examples we have many, the Prophets that were before Christ, Christ himself, and the Apostles that followed Christ, as also a multitude of Martyrs, who through their example, have yielded themselves to bitter death and extreme torments at all times, and in all ages, even as a rare and new Phoenix doth spring out of the ashes of the old. And therefore it is well said; Sanguis martyrum, semen ecclesiae. The blood of the Martyrs, is the seed of the church, and one Martyr maketh many. What hope is so sure and certain, that well they may be slain, and death they will not refuse; yet is it impossible they should be overcome. Abel was murdered of Cain, and the cry of his blood went up to heaven for vengeance; Elias was persecuted to death by that idolatrous jezabel. Zachary the son of righteous jehoida, stoned to death by that revolting King joas; Amos smitten with a club on the temples of the head, and so brained; Esaias sawed in two parts with a wooden saw; jeremy persecuted often, imprisoned very sore, thrown down into the deep, filthy, and miry dungeon, and at length stoned to death in Egypt of his own people; Ezechiel slain at Babylon by the Duke of the people; john Baptist beheaded. Of our Saviour Christ, although I might entreat at large of his persecution and intolerable death, because in soul he felt and suffered the torments of hell, yet because the matter is so apparent, I think it needless. Only I will recite the words of the Apostle to the Heb. 12. 2. Let us look unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Consider therefore him that endured such speaking against of sinners, lest ye should be wearied and faint in your minds. And although ye have not resisted unto blood, yet your own blood must be nothing in your sight. Faint not, heaven and earth shall vanish away, but God's promise shall have no end, which is this; Great is your reward in heaven. Next to Christ, let us behold his Apostles, whether they drank not of the same cup. Peter was crucified, and Paul beheaded at Rome, under Nero, that I speak nothing of their whipping and scourging, bands and imprisonment, which they suffered before their death. Battholomew was slain alive in India, and after his skin was pulled over his ears, beheaded. Steven was stoned; The discourse of whose persecution and death, is notably set down, Act. 7. and worthy often to be read and to be remembered. As for the examples of Martyrs they are infinite, and that famous book of the Acts and Monuments of the Church, shall satisfy thee in this point. Stories at large, and I think it tedious here to bring in many. If thou desirest but one story, and one example for all, look upon that famous and wonderful example of the seven brethren, mentioned 2. Macc. 7. who only is able to confirm the weakest heart. Which Chapter when I read, and thinking to recite somewhat above the rest more notable, I saw I could not do it, unless I set down the whole Chapter, unto the which I refer thee, as also to the sixth Chapter of the same book, concerning Eleazarus, And let us all prey, that God would enable us, with the like strength, when time shall come that God lay this burden upon us.  
These arguments, first of God's commandment; Secondly, of the fearful punishment that shall ensue, if we refuse or deny; Thirdly, the great and infinite blessings which come unto us if we do perform that which is required at our hands; And four, the examples of the prophet's, Christ and his Apostles, and Martyrs, to encourage us, are of sufficient weight to persuade to this worthy work. Yet furthermore, 
Six o her reasons or arguments briefly collected.  let me briefly and in a word, add these reasons. First, that though torments be bitter, yet the joys that follow are unspeakable. Secondly, all the joys of this world are but for a moment, and nothing more sure than death. Thirdly, that by enduring persecution and death we maintain gods glory, and confirm his truth, whereby we shall please God and die in his favour. Fourthly, we shallbe witnesses against the unbelieving world, as also by our constancy and courage, we shall establish the wavering minds, which by our fra●ltie are like to fall, we shall win others to the kingdom of God, by professing his truth to the death. According to that of the Apostle S. Paul Philip. 1. 12. I would you understood brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel. So that my bands in Christ, are famous throughout all the judgement hall, and in all other places; In so much, that many of the brethren in the Lord, are boldened through my bands, and dare more frankly speak the word. Yea the adversary king Agrippa himself, was almost become a Christian. Fiftly, our constancy and courage shallbe a cause of greater condemnation to our enemies, whose consciences are by this means made without excuse. As the same Apostle in the chapter recited saith; In nothing fear your adversaries & enemies, which is a token to them of perdition and destruction, and to you a token of salvation, and that of God. For unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Sixtly and lastly, we shall confound the kingdom of the devil, which is only established by lies and untruth.  
All which persuasions are forcible enough to prepare us, 
Not to be over rash.  & to make us offer ourselves as Peter did; and me thinks I hear every one say, They are ready. Mat. 20. 31. Christ said unto his Disciples; All ye shallbe offended by me this night; but Peter answered and said unto him, though all men should be offended by thee, yet will I never be offended. jesus said unto him; Verily I say unto thee, that this night before the Cock crow, thou shalt deny me thrice. Peter said unto him, though I should die with thee, yet will I not deny thee; Likewise also said they all. Yet for all that, all of them were either offended, or they denied, or were scattered, and Peter the foremost man, denied and forswore Christ. See the event of foolish rashness, and undiscreet boldness. Go to now, ye that are so hasty, and so hardy, and so ready. All such boasting is in vain. For that ye ought to say, if the Lord will, and if the Lord give strength, we will do so. Know ye not that your wills are wavering, and flesh is frail, and sathan is subtle, and the world is tyrannous and cruel, and again ye know not how all things will fall out. Promise nothing before the time, but pray to God to make thee able. Sat down first and cast thy accounts, bethink thyself of the force of thy enemies, the devils potentates, of thy weakness, which of itself cannot stand, and many the like matters. This will ask a long time, to consult and deliberate with thyself. Who seethe not that they that are most cowardly in the battle, are most valiant before they come to the field. Great boasters may well be compared to barking dogs, which have no courage to fight when they be set upon. Our saviour Christ moveth us to great wisdom in this matter, for he knew what was in man, how that the boldest would be ready enough to draw backward. For after that he had exhorted to the bearing of his cross, and the enduring of persecution, he put forth a parable to make every one fully to bethink themselves, lest they should revolt after they were resolved. Luke. 14. Which of you (saith he) minding to build a tower, sitteth not down before, and counteth the cost whether we have sufficient to perform it? lest that after he hath laid the foundation and is not able to perform it, all that behold him, begin to mock at him, saying; This man began to build and was not able to make an end. Be not rash without wisdom, and ●ast with thyself what may fall out. If thou be courageous and venturous, then behold, flattery, fair means, and sugared promises. As King Antiochus went about to persuade the poungest of the seven brethren, not only with words, but swore also unto him by an oath, that he would make him rich and wealthy, if he would forsake the laws of his fathers, and that he would take him as a friend, and give him offices. If there be any show of faintness to be perceived in thee, then come thundering, threatenings, like thunderbolts to cast thee down. Besides, although thou be never so innocent and guiltless and without fault, yet be sure thou shalt have false reports raised up, mischievous accusations, intolerable and devilish slanders devised against thee, and laid to thy charge. These are they which subvert the state of the world, and here they are; they observe not the king's laws, therefore it is not the king's profit to suffer them. When the jews led Christ to Pilate, they did accuse him (but falsely and undeservedly) saying; We have found this man perverting the people, and forbidding to pay tribute to Cesar, saying that he is Christ a king. The malicious jews laid hands on the Apostle Saint Paul, and moved the people. Crying, Men of Israel, help: this is the man that teacheth all men every where against the people, and the law, and this place. Certainly saith Tertullus the Orator, (accusing the Apostle before Felix the Governor) we have found this man a pestilent fellow, and a mover of sedition among all the jews throughout the world. Look to these matters, cast thy count, prepare thy mind, lest after thou hast appointed with thyself to be constant, thou become wavering. Many fears to hold us back, flesh and blood loath to departed from worldly comforts, life sweet, & death bitter. Thy enemies shallbe they of thine own household, and of thy own kindred, no trust in the world, no comfort in the earth. Be not too bold of thy own strength, mighty pillars have fallen down. Peter an Apostle, and one of the chiefest and most bold and venturous, yet in time of trial was found nothing so, but rather weak and childish. Shall I present unto you a domestical example of one of our own nation, being had in reverent regard and renown of the enemy himself; Doctor Cranmer archbishop of Canterbury, and in high office and estimation, with king Henry the eight, of famous memory, dearly beloved of the king, although he did contrary his proceed in many matters. Who was so constant in the profession of Christ his truth and christian religien, that no threatenings could quail him, no torments fear him. Yet mark and perceive, how flattery and fair means, and sweet promises for the time overcame him, until God by his grace did lift him up after his fall. According to the sweet saying of the Prophet David. Psal. 37. 32. The wicked watcheth the righteous, and seeketh occasion to slay him; but the Lord will not leave him in his hand, nor condemn him when he is judged.  
It may be thought a needless work, to set down word by word the Siren song and eloquent and forcible persuasion, that made so excellent a member & so constant a martyr to fall. Again, if I should refer the Reader to the book, either the book may not be in place, because it is not of so easy a price, or it may be the reader's leisure may not serve. The matter is so notable, that although I be judged too tedious, yet I must set it down: and when you have read it, I hope you will think never a whit the worse of me. The matter is set down as followeth.  
All this while, the queen and the bishops, who had kept 
This may serve for private reading but not otherwise.  the archbishop almost now three years in prison, seeing by no means they could prevail with him, to turn him from his religion, did secretly suborn certain men, which when they could not overthrow him by arguments and disputation, should by entreaty and fair promises, or any other means allure him to recantation. For these men, wily enough for their own profit, perceived how great a wound they should receive, if the archbishop had stood steadfast in his sentence: and contrariwise how great profit they should get if he as the principal standard-bearer should sing a retreat. By reason whereof, the wily papists, flocked about him, labouring by threatening, flattering, entreating, and promising, and all other means, especially Henry Sydall, & Friar john a Spaniard, De villa baccina, that they might drive him from his former sentence to recantation. They set forth how acceptable it would be both to the King and Queen, and especially how gainful to him, and for his soul's health it would be. They added moreover, how the Council and Noble men bear him good will. They put him in hope, that he should not only have his life, but also be restored to his ancient dignity. Saying it was but a small matter, an so easy, that they required him to do, only that he would subscribe to a few words with his own hand. Which if he did, there should be nothing in the realm, that the Queen would not easily grant him, whether he would have riches or dignity, or else if he had rather lead a private life in quiet rest, in what place soever he listed, without all public ministry, only that he would set his name in two words to a little leaf of paper. But if he refused, there was no hope of health & pardon; for the Queen was so purposed, that she would have Cranmer a Catholic, or else no Cranmer at all. Therefore he should choose, whether he thought it better to end his life shortly in the flames and firebrands now ready to be kindled, then with much honour to prolong his life, until the course of nature did call him. For there was no middle way. Moreover they exhorted him, that he would look to his wealth, his estimation and quietness, saying he was not so old, but that many years yet remained in this his so lusty age. And if he would not do it in respect of the Queen, yet he should do it for respect of his own life, and not suffer that other men should be more careful for his health, than he was himself. Saying that this was agreeable to his notable learning and virtues, which being adjoined with his life, would be profitable both to himself, and to many other. But being extinct by death, should be fruitful to no man; that he should take good heed, that he went not too far, yet there was time enough to restore all things safe, and nothing wanted, if he wanted not to himself. Therefore they would have him to lay hold upon the occasion of his health while it was offered, lest if he would now refuse it while it was offered, he might hereafter seek it, when he could not have it. Finally if the desire of life did nothing move him, yet he should remember, that to die is grievous in all ages, and specially in these his years and flower of dignity, it were more grievous; but to die in the fire and such torments, is most grievous of all.  
With these and the like provocations, these fair flatterers ceased not to solicit and urge him, using all 
Compare this Archbishop with Eleazar the Scribe, 2. Mac. 6. 18. and no doubt thou shalt be much moved.  means they could to draw him to their side, whose force his manly constancy did a great while resist. But at last, when they made none end of calling and criing upon him, the Archbishop being overcome, whether through their importunity, or by his own imbecility, or of what mind I cannot tell, at length gave his hand. It might be supposed, that it was done for the hope of life and better days to come. But as we may since perceive by a letter of his scent unto a lawyer, the greatest cause why he desired his time to be delayed, was that he would make an end of Marcus Antonius, which he had begun. But as it was manifestly plain, howsoever it was done, it was plain against his conscience. How be it so it pleaseth God, that so great virtues in this Archbishop, should not be had into much admiration of us without some blemish; or else that the falsehood of the popish generation, by this means might be made more evident; or else to minish the confidence of our strength, that in him should appear an example of man's weak imbecility.  
See how under the bait the hook was hidden, how honey was mixed with sorcery, and how poison was offered in a golden cup. Peter a chief Apostle, Cranmer a peer of the realm, and a pillar of Christianity. O Lord how are the mighty overtaken, I had almost said overthrown? Let none therefore presume of their own strength, but rather ask strength and courage of God by prayer, because as the Apostle saith, As to believe, so also to suffer is God's gift. Philip. 1. Setting before our eyes the examples of Peter and john, who perceiving what was like to come to pass, betook themselves to prayer, saying; And no● o Lord behold their threatenings, and grant unto thy servants, with all boldness to speak thy word. Whose prayer (the place being shaken where they were assembled, in token of God's presence) the Lord heard. In so much that with great power the Apostles gave witness of the resurrection of the Lord jesus, and great grace was upon them all, and being filled with the holy Ghost, they spoke the word of God beldly. Act. 29. Courage without fear, constancy without wavering, patience without offence, hope without distrust, are no small matters. The Apostles prayed, yea Christ himself prayed, and that with such fervency, that the very blood trickled down, and God's Angel was feign to comfort him. Let us all therefore as many as be so minded, prepared, and ready, to this dangerous matter, pray with the Apostles; O Lord increase our faith, let no kind of 
1. Macca. 2. 21.  wavering overturn us; O Lord give boldness & constancy, courage and strength. And in so doing, let us commit ourselves, souls and bodies, to our heavenly father jesus Christ, as unto a faithful Creator, and an assured preserver, and a most steadfast performer of all his promises.  
And so much for the burden imposed: Ye shall weep and lament. Which although we ought not to wish for, yet being laid on our shoulders, we must both patiently and thankfully bear it. According to the answers of Ely the Priest, and Hezekiah the King, though in an other case. It is the Lord, let him do what seemeth him good. The 
jere. 10. 19  word of the Lord is good, which thou hast spoken. The will of the Lord be done. Act. 21. 14.   

2.  
The next thing mentioned in the text, is the difference betwixt the godly and the wicked concerning joy and sorrow, in these words: And the world shall rejoice, and ye shall sorrow. Wherein it is worthy the consideration, to know and understand what is meant by this word world. 
What is meant by this word world.  Which generally is taken for the heaven, the earth, the sea, and all things therein contained. Yet more nearly it is taken for the people▪ that dwell in the world. Also the customs and fashions of the people, are meant by this word world. According to our proverb and usual phrase; This is the world, that is, this is the dealing of the men in the world, and this is practised now adays. Again, it is taken for a speech of wonder. It is a world to see, that is, it is a marvelous matter. Also for those chief desires wherewith men are much led and overtaken in the world, as honour, dignity and promotion, riches, pleasures. All which are of chiefest account, and do most reign in the world. Confirmed by S. john. 1. Ep. cap. 2. ver. 15. Love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life (that is, ambition, promotion, and honour) is not of the father, but is of the world. And the world passeth away, and the lust thereof, but he that fulfilleth the will of God abideth for ever. Elsewhere it signifieth the wisdom of worldly minded men. 1. Cor. 1. 21. For seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. & ca 26. And we speak wisdom among them that are perfect, not the wisdom of this world, neither of the Princes and great men of this world which come to nought. Sometimes it is taken for the elect people of God, according to that we read, john 3. 16. God so loved the world that he hath given his only begotten son, that whosoever believeth in him should not perish but have life everlasting. And although it be manifest that Christ his death is sufficient for all, yet this benefit of his death doth rather properly pertain to the elect, that is to them that truly and unfeignedly have repent them of their sins, applying the mercies of God in jeus Christ to the comfort of their distressed souls, and relying and depending wholly upon God's promises. But most commonly it is taken for the worse sort of the people in the world. As it is said that Satan is the prince of this world. 2. Cor. 4. 4. Nay the God of the world, because the most part serve him more than then God, and in whose hearts and minds and consciences he doth both rule and reign. The godly are against him and against his proceed, and therefore by this word world, the godly in the world are not meant, but rather opposed against them that live in the world. Which is confirmed by the speech of our Saviour in his prayer to God for the elect and godly. john 17. I pray for them which have known me & believed in me, I pray not for the world. The world hath hated them, because they are not of the world, as I am not of the world. And in the fifteenth chapter of the same Gospel, verse. 19 If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. And in this last sense, this word World, is taken for wicked and naughty men, for the haters and persecutors of God's truth and his Gospel. We know we are of God (saith Saint john, 1. Epist. cap. 5. 19) and the whole world lieth buried in wickedness, and is given over to evil doing. In the world (saith Christ) ye shall have trouble, affliction, & persecution, ye shallbe hated of all men for my sake & the Gospels, be of good comfort, I have overcome the world.  
Having opened unto you, what is meant by the world, 
The joy of the world, and of the wicked.  it followeth that I should show you the difference concerning joy & sorrow, betwixt them that are of the world, and them that are not of the world. The world hath many things wherein it rejoiceth, but it is an usurped and a cou●erfeit joy, no true and sound joy. For the kingdom of God is not meat or drink, or any thing that the world yieldeth, but righteousness and peace, and joy in the holy Ghost. Ro. 14. 
Worldly matters.  17. As they are of the world, so are worldly matters the chiefest cause of their joy, as to be in honour and high promotion with Haman and Absalon, although they know not how near they are to the fall; to swim in wealth and riches, to far deliciously every day, and to go in purple & fine silk with the rich glutton spoken of in the Gospel, to enjoy large dominions and great possessions, fair houses, and pleasant orchiards, sweet gardens, with all things that may satisfy the eye, and fill the soul with pleasure; like to King Nabuchodonosor, that b●sted of his beautiful palace. Yea they imagine such continuance, that they call their houses & lands after their own names, as though they should endure for ever. The viol & tabret, singing and dancing, feasting, banqueting, riot, and bravery, this is the life & the joy of the world, while the troubles of joseph are not remembered, and the poor altogether forgotten in their sight. This was the sin of Sodom, Pride, idleness, fullness of bread, contempt of the poor and needy. So that although the people of Sodom be consumed with fire and brimstone from heaven, yet it seemeth that their posterity remaineth and will remain until the words end, till fire come down from heaven the second time, and make a woeful and final destruction. The gestures also and dispositions of the world, are given up to foolish rejoicing, and if any be sober and sad, they are not for their company. Childish and peevish giggling, profane laughter, dissolute mirth, wanton striking out, disordered lifting up the voice, and mirth with incontinency in every place. All their life is spent in merriment and pastime, as though God had not called every one to painfulness and labour, in that course of life wherein he hath placed them. In time of divine service, when we should there be present to offer up our prayer to God, and to sing forth his praises; in the Churches there are handfuls, and at stages and bearbaitings multitudes. Which showeth where the hearts of the world are set, and wherein their rejoicing consisteth. Well were it if they could remember that the way to heaven is narrow, and that few find it, and that the way to hell is broad, and that many pass by it, nay rather thrust and throng into it. This if they could consider, would abate their worldly rejoicing, and make them withdraw themselves from such pastimes which are so hurtful, and make them turn their rejoicing into heaviness, and their mirth into mourning. But as the Heathen painted their imagined fortune blind, so is the wilful world blind; and knoweth not, or at least wise will not see, that their mirth shall end in heaviness. And because they have eyes to see and will not see, and ears to hear and will not be admonished, hearts to conceive, and will not relent, therefore their sin remaineth. The world lieth in sin and wickedness, 
Sinful matters.  and all their rejoicing is in sinful matters, as though they had not only been conceived, but bred and brought up in sin. The Usurer laugheth in his sleeve at his extreme extortion, and delighteth himself in his sweet or bitter gain, and in the overthrow of others. For if other be undone he careth not, so that his turn be served; the adulterers and adulteresses, rejoice in their uncleanness; the proud person in his bravery; the glutton in his riotousness; the covetous man in his miserableness; the envious in his malice; the liar in his falsehood; the blasphemer in his vain swearing; the slanderer in his backbiting; the thief in his stealing; the robber in his spoiling; the crafty in his deceiving; the pilferer in his purloining; the corrupt person in his receiving of bribes; and the rest of the ungodly rout, rejoice and sport themselves in their manifold iniquities. So that every one runneth on the race of his own desires, and 
Ezec. 11. 3. Amos 6. 3.  though God's punishment follow us at the heels, yet put we off the evil day from us, with the blockish Israelites, and approach and draw near to the seat of iniquity.  
They rejoice in speaking ill of government, despising all good orders and wholesome laws, seeking their own licentious liberty, neither fearing God, nor honouring the king. And as for the service of God and true religion, they make a mock thereof, making it their only sport and table talk, to jest and scoff at all godliness, and at the professors thereof. When they should weep & lament for their sins, and for the grievous punishments and judgements which hang over their heads, then is there nothing so rife with them as jollity and joy. According as it was in the days of the Prophet Esay, cap. 22. 12. For in that day that the Lord of hosts did call them unto weeping and mourning, behold joy and gladness, slaying oxen & kill sheep, eating flesh, and drinking wine, eating and drinking for to morrow we 
joy continued.  shall die. As though they had made a covenant with death, and fully agreed with the devil to enjoy the world at their pleasure, foolishly imagining that their mirth should never have a change, and that their joy should always continue. 
Psal. 49. 11. & 10. 6.  With which foolish conceit, the prophet David was blinded, till God by his chastisements showed him the contrary. Ps. 30. 6. And in my prosperity, I said, I shall never be removed, thou Lord of thy goodness hadst made my hill so strong. But after a while he had learned another lesson; Before I was troubled I went wrong, and therefore it is good for me that I have been troubled. Not remembering, or at leastwise little considering, that worldly matters, and worldly joys, may well be compared to the changes of the Moon, which is now at the full, now in the wane, as also to the sea which is now afloat, & anon at an ebb. divers means there are to take their joy away, loss of goods by thieves, loss of friends by death, poverty, sickness, and the ugly countenance, and lean and pale visage of death itself.  
The world shall rejoice and give them leave so to do, 
Greatest joy before greatest sorrow.  they have but their time, the bullock the is fed to the slaughter how wanton it is. Rejoice young man in thy youth, and let thy heart cheer thee in the days of thy youth, and let the wicked walk in the ways of their heart, and in the sight of their eyes; but let them know and assure themselves, that for all these things God will bring them to judgement. But this of all other is worthy the marking, that the wicked are never more given to joy, then when their destruction is nearest at hand. As by the examples of the old world, in the days of Noah and of Lot, may be perceived, as also by the example of Belshasar the king, who rejoicing greatly among his concubines & drinking wine in bowls, shortly after had both his crown & his life taken from him. Which thing the prophet Esay chap. 18. 5. expresseth in these words; For afore the harvest, when the flower is finished and the fruit is riping in the flower, than he shall cut down the branches with hooks, and shall take away and cut off the boughs. When the ungodly (saith the psalm) are green as the grass, and when all the works of wickedness do flourish, then shall they be destroyed for ever.  
Yet of all the joys that the wicked and the world taketh 
joy in persecuting.  delight in, this is chief, the hurting of the good, hating, despising, persecuting, & cruelly tormenting the godly, even to death. Which is notably declared in the book of Wisdom, Chap. 2. Come say they, let us enjoy our pleasures, and fill ourselves with costly wine and ointments, let us crown ourselves with rose buds, and let us be partakers of our wantonness. Yet all these did not so much rejoice them, as to oppress the poor that was righteous, and to vex them that were just. Therefore let us defraud the righteous say they, for he is not for our profit, and he is contrary to our doings; he checketh us for offending against the law, and blameth us as transgressors against discipline, he is made to reprove our thoughts, and it grieveth us to look upon him. Let us examine him with rebukes and torments, that we may know his meekness, and prove his patience, and let us condemn him unto a shameful death. Wherein do hypocrites more rejoice, then in the false and counterfeit service of God, and they that kill the godly, shall think they do God service. The wealth of the Israelites enriched the Chaldeans, but to mock at their Saboths', that rejoiced them, and to make a jest of their exercises of religion, was unto them as their meat and drink. Let us devour them say they, certainly this is the day that we looked for, we have found and seen it. Yea they counted so basely of the Israelites, that they would not vouchsafe to touch them, saying; Depart ye polluted, depart, depart, touch not. All our enemies saith the prophet, have opened their mouth against us. 
Lam. cap. 1. &. 2. &. 3. 61.  Thou hast heard their reproach O Lord, and all their imaginations against me. The lips also of those that rose against me, and their whispering against me continually. Behold their sitting down, and their rising up, how I am their song. Thus doth the world solace themselves, and rejoice at the sorrows of the godly. And if they see any cross or punishment 
Rash in their iudgementi against the godly.  laid upon them, straightway they are ready to judge the worst, as the Barbarians when they saw a viper hung on Paul's hand, surely say they, this man is a murderer. As the prophet Esay 53. reporteth of our Saviour Christ; He is despised & rejected of men, we hide our faces from him, he was despised & we esteemed him not; yea we judged him as plagued & smitten of God & humbled. The children of fools and villains (saith jobe cap. 30. 8.) and such as were more vile than the earth have made me their song, and I am their talk. They abhor me & fly far from me, and spare not to spit in my face; because that God hath loosed my cord & humbled me, they have loosed the bridle before me, and in my misery they are impudent & licentious. The punishments and sorrows of the godly, are the arguments & reasons which carual and worldly men through the sight of afflictions do make against the children of God, especially against those whom covertly they hate. Seeking thereby to quench the rage of their furious minds, under the colour & cloak of the justice of God. Like hawks they pry & behold, and like lions they tear in pieces. And if it be but the least fault, that they can find, they amplify it severely and tragically, and paint it out to the utmost. As if they had said, with our tongues we 
Biting in their tannts and scoffing in their behaviour.  will prevail, and who is Lord over us? Their lying lips are given cruelly, disdainfully, and despitefully to speak against the righteous, & when they see them, they laugh them to scorn, they shoot out their lips and shake their heads. In mine adversity saith the prophet, they rejoiced and gathered themselves together, yea the very abjects came together against me unawares, making mows at me, and ceased not. With the flatterers were busy mockers, which gnashed upon me with their teeth, rejoicing greatly at my trouble, saying; Aha, Aha, there, there, so would we have it. My enemies live & are mighty, & they that hate me wrongfully, are many in number, they also the reward evil for good are against me, because I follow the thing that good is. I wept and chastened myself with fasting, and that was turned to my reproof; I put on sackcloth, & they jested upon me. They that sit 
Ezekil. 25. 3. 7. &. 26. 2. joy to see them oppressed and murdered.  in the gate and are rulers, they speak against me, poor and rich despise me, and make a sport of my trouble. Not only in jesting & scoffing at the godly, do they rejoice, but also to see them oppressed, yea they delight in the overthrow and murdering of God's saints. Herod and Pilot are made friends in persecuting Christ. And K. Antiochus, 2. Mac. 7. maketh the blood of the Martyrs his spectacle. Herod he killeth james the brother of john with the sword; & when he saw that it pleased the jews, he proceeded further, Act. 12. 2. Many other examples might be alleged, but that I have been tedious. And this may suffice to have showed how & wherein the world rejoiceth.  
It may seem some what impertinent to entreat in this 
The joys of of the Godly  place of the joy of the godly, but only that by contrarieties, matters are made more plain & evident. Among the joys of the godly this is one of the chiefest, to have the joy & quietness of conscience, unto the which they have a special regard. The Apostle S. Paul being brought to his trial and examination, 
A good conscience.  first of all allegeth this for himself, Acts. 23. 1. Men and brethren, I have in all good conscience, served God until this day. Writing to the Corinthians, 2. Epist. cap. 1. 12. Our rejoicing is this (saith he) the testmony of our conscience, that in simplicity and godly pureness, by the grace of God we have had our conversation in the world. The Prophet Samuel 1. Samu. 12. 3. taking his leave of the people, had nothing wherein he might so greatly rejoice before them, as in the testimony of a good conscience. I have walked before you (saith he) from my childhood unto this day? Behold here I am, bear record of me, before the Lord, and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith, and I will restore it you? Then they said, thou hast done us no wrong, nor hast hurt us, neither haste thou taken aught of any man's hand. And he said unto them; The Lord is witness against you, and his anointed is witness this day, that ye have found nought in my hands. And they answered, he is witness. See how he doubles it, and almost trebles it, and makes it all his song, and the crown of his rejoicing. Whose example the Apostle S. Paul following, at his departure from the Ephesians, excellently set down, Act. 20. 17. amongst the rest hath these words. And now brethren I commend you to God, and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified, I have coveted no man's silver nor gold, nor apparel, yea you know that these hands have ministered unto my necessities. I have showed you all things, and have kept back nothing, but have showed you all the counsel of God. Wherefore I take you to reccord this day, that I am pure from the blood of all men. And not only the soul of man which is the chiefest part within him, rejoiceth at the testimony of a good conscience, but also this joy is seen in his countenance, and in his lovely behaviour, which is meant by that saying set down, Prou. 15. 13. A joyful heart, maketh a cheerful countenance. This is it whereby we are holy temples unto the Lord, and whereby we sanctify the Lord as the Apostle S. Peter speaketh. 1. Pet. 3. 15. Who also in the same chapter setteth down two notable effects of a good conscience, which cannot but bring great joy to the godly. The one is, that when we be evil spoken of without desert, then is the testimony of our conscience the chiefest comfort. The other is, concerning prayer; A good conscience maketh request unto God, and when we have an evil conscience, with what heart shall we offer up our prayers to God, or how shall they be accepted at god's hand? According to that we read, job. 11. 13. If thou prepare thine heart, and stretch out thine hand toward him, if iniquity be in thine hand, put it far away. And therefore Mardocheus is bold to come into God's presence, under the warrant of a good conscience (Hester 13. 12.) Thou knowest (saith he) all things, and thou knowest Lord, that it was neither of malice nor presumption, nor for any desire of glory, that I did this, and not bow down to proud Haman. For I would have been content with a good will, for the salvation of Israel, to have kissed the sole of his feet. But I did it because I would not prefer the honour of a man above the glory of God, and would not worship any but only thee my Lord. And this have I not done of pride. Seeing therefore the joy of a good conscience is so great, well might the wise man say, Pro. 15. 15. A good conscience is a continual feast, and the greatest comfort in the greatest trouble, and such a comfort that the world cannot give. The joy and comfort whereof, may appear by the contrary in the wicked. For where the want of a good conscience is, there is neither joy nor comfort, but fear and sorrow. As we read, Prou. 15. 13. A joyful heart maketh a cheerful countenance, but by the sorrow of the heart, the mind is heavy. And job. 11. 20. The eyes of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind. An ill conscience bringeth great dumps, and the heart of the people is filled therewith. And this is one of the chiefest judgements that God doth lay upon the wicked, as we may read Wisd. 17. That they were sick and died for fear, and they swooned when a sudden fear, not looked for came upon them. For it is a fearful thing when malice is condemned by her own testimony, and a conscience that is touched doth ever forecast cruel things. By the which fear, the succours which reason offereth are betrayed: for indeed no reason can allay the force thereof, but only the grace and good spirit of God, which is far from the obstinate and unrepentant sinner. Whose hope the less it is within, the greater do the torments to come seem unto them. Wickedness is full of fear and giveth testimony of damnation against itself, and a troubled conscience always suspecteth cruel matters to be imminent, and to hang over itself, as it maketh account to have deserved. The miserable estate of a wicked man's conscience is also lively described, job. 15 in these words. A wicked man is proved all the days of his life, though time be uncertain how long he shall play the tyrant. The sound of terror and fear is always in his ears, and although it be in time of peace, yet he always suspecteth some treason against him, expecting on every side the sword to come upon him. When he sitteth down to eat he remembreth that the day of darkness is ready at hand for him, tribulation terrifieth him, and anguish environeth him, even as a king is environed with soldiers, when he goeth to war. What can be more miserable than that man, that hath such a butchery and slaughter-house within his own heart? What are his fearee, how great are his anguishes? Suspecting all things, doubting their own shadows, fearing every little noise, thinking every one to come against them that come toward them, and others that talk together to talk of them and their sins. Such a thing sin is, that it bewrayeth itself, though no man accuse it, it condemneth itself, though no man bear witness against it. Pro. 28. The wicked man flieth though no man pursue him. And why doth he fly? Because that he hath within his conscience an accuser pursuing him, whom always he carrieth about him. And as he cannot fly from himself, so cannot he fly from his accuser, but wheresoever he goeth he is pursued and whipped by the same, & his wonnd incurable. And wherehence groweth all this fear, but only because our consciences shallbe our greatest accusers at the day of judgement, as we read Revel. 20. 12: And I saw the dead both great and small stand before God, and the books (of their consciences) were opened, and the dead were judged of those things which were written in those books according to their works. Now therefore it appeareth, that one of the chiefest joys of the godly is the testimony of a good conscience, which is only proper to the godly, and unto the which the wicked can in no sort attain. Without the which there is nothing but the fear of death and damnation. Wherefore let every one have care to make a good conscience his only joy, and let all our works be ruled thereby, without the which all things no doubt, shall go far out of square.  
The joy also of the godly consisteth in this, that they 
The glory of God.  turn all their joy to the setting forth of God's glory. According to the example Hamah the mother of Samuel, who being in great sorrow of mind, because she was barren and wanted the joy of children, she made her humble and earnest request unto god to make her a joyful mother. Promising therewithal, that if God would vouchsafe to grant her a child, that she would him to the Lord and consecrate him to his service. Contrary to the course of the wirked, and the fashion of the world which perisheth, who réferre and apply all their joy, to the fulfilling of their pleasures, and the saisfying of their lusts. Which thing the Apostle Saint james doth worthily reprove in them. Chap. 4. 3. 4. Ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. Ye adulterers and adulteresses, know ye not that the amity of the world, is the enmity of God? Whosoever therefore will be a friend of the world, maketh himself the enemy of God. Look what ye sow ye shall reap, if ye seek God's glory, ye shall reap honour; and if your joy be settled in worldly and sinful matters, your joy shall be turned into shame.  
And here-hence ariseth another kind of joy of the godly, 
Heavenly blessings.  who counting worldly joys but sin and shame, or at leastwise but frivolous & vain, have resolved with themselves to settle all their delight in heavenly blessings and inward comforts, and in such things wherein the wicked hath no delight. As in prayer to God, in singing Psalms, in hearing his word, in reading his law. Blessed is the man whose delight is in the law of the Lord, and who meditateth therein day and night. And seeing they are risen with Christ, they seek those things which are above, their treasure is in heaven where their heart is. As for the earth, they see that nothing is so rife there, as corruption, sin, and vanity, desiring to be delivered from this body of sin, and from this vale of misery. Let him that hath bought a yoke of oxen rejoice to prove them; let him that hath purchased a farm, make haste to furnish it, and to possess it; let him that hath newly married a wife, weary himself in his blind pleasure; let him that hath store of corn, take care to build new barns; let him that hath wealth and riches and great store, rest himself thereupon. But let as many as are well minded, with the Prophet David say:  

The greater sort crave worldly goods,  
and riches do embrace:  
But Lord grant us thy countenance,  
thy favour and thy grace.   

For thou thereby shalt make my heart,  
more joyful and more glad:  
Then they that of their corn and wine,  
full great increase have had.   
The Apostles wishing joy to them that they wrote unto, mention not any worldly matters, but the things that they wish unto them are; Grace, mercy and peace from God the Father, and from our Lord jesus Christ. They pray that God would open the eyes of their mind, and increase his knowledge in them. How without our desert he hath chosen us unto life before the foundations of the world, how through his mercy and precious death of his dear son, we are redeemed and saved. How of the enemies of God we are made his dear children by adoption, how by his grace and holy spirit, we are not only called, but also directed into newness & holiness of life; how by his providence he suffereth us not to want, as also by the same, how he turneth away all hurtful things from us; and lastly, how he nourisheth and cherisheth within us, the steadfast hope of the life to come. That we may rejoice with the Apostle, Eph. 1. 2. Blessed be God, even the father of our Lord jesus Christ, which hath blessed us with all spiritual blessings, in heavenly things in Christ.  
Wherein although our chiefest joy aught to be placed in heavenly things, yet are we to be advised that we do not make too base account, and too vile a reckoning of those comforts and blessings, which God hath granted to us in this world. As to enjoy public peace, and quietness, to have obedient wives, and tractable children, trusty servants, and faithful friends; and such like tokens of God's favour toward us. And therefore hath God granted us wisdom to esteem of every thing in his due place. For if concerning those creatures of God, which we think to be altogether unprofitable, the wise man willeth us, not curiously and disdainfully to ask; What is this? wherefore is that? For God hath made all things for their own use; how much more concerning the blessings of this life, ought we reverently to be affected, and also thankfully to accept of them. But all the joy of the godly concerning these worldly matters and blessings of this life, is in the sober & moderate use of them, whereas the wicked do abuse them to riot and excess. Wresting them from those ends for the which God hath appointed them; which are, his glory, our comfort, and the mutual benefit one of an other. Wherein the Apostle 1. Cor. 7. 29. doth wisely counsel us. This say I brethren, because the time is short, hereafter that both they which have wives, be as though they had none, and they that rejoice, as they that rejoiced not, and they that buy, as though they possessed not, and they that use this world, as though they used it not. For the fashion of this world goeth away, and here we have no certain dwelling place. Whereas the joy of the wicked in these worldly blessings (which are no blessings to them, but matters of further condemnation for their abusing of them) is out of measure, and altogether sinful. Such as was in the days of Noah, they ate, they drank, they married, and gave in marriage; and such as was in the days of Lot, they bought, they sold, they planted, they built, their hearts being oppressed with surfeiting and drunkenness, and they altogether overcome and drowned in the cares of this life, even then, when the latter day, and the day of their destruction, did suddenly come upon them.  
To these may be added another joy, as comfortable to the 
Rejoice in infirmities.  soul & conscience of a godly man, as any of the rest. And the is when they rejoice of their infirmities. Not that any should rejoice in their sins, but that by the grace of God, & by the power of his holy spirit, we have the mastery over those sins, whereof we have manifest proof in ourselves, that they would have the mastery over us, whereby we should become the bondslaves of the devil, and whereby we should throw ourselves headlong into hell. Wicked inclinations grow with us even from the cradle, which as time & age, and years, proceed & come on, take strength & begin to master us, and rule us. Our field is all grown over with thistles and thorns, and our life is nothing else but a platform of vices. And as the four complexions in man are mingled in the constitution of the nature of man, yet one quality is predominant & ruleth the rest; (for either we are sanguine and pleasant, or choleric and angry, or melancholic and sad, or phlegmatic and heavy:) so is the soul of man infected with the pollution of sin, and with the mingle mangle of naughty corruptions, that he can discern no remnant of that perfection wherein it was first created, that you may well say, the soul of man is now become a mixture of sins, yet one sin among the rest, challengeth the chiefest room, and beareth the greatest sway. One is given to pride, and every one noteth him by that vice, another to drunkenness, and he is known to be a tosseposse; another to theft and robbery, and he is pointed at and privily marked for that; another to fighting, and he is called a slasher and a swingbuckler; another to whoredom, and the beast is spewed at, and his company loathed for suspicion of a French disease; and so in all vices, if a man list to run through them. Wherein the wicked follow the course of their wicked nature, and that with a great delight & felicity, as though it were the only joy to be desired, and y● with such greediness, as though they could never be satisfied, and withal, such blindness & headlong affection, that may well be pitied, but it is a doubt it will never be amended, that in mercy they might be saved. That the Apostle might well say of them, 2. Tim. 2. 26. that they are in the snare of the devil & are taken of him at his wil Yea they rejoice in his service, and will by no means be delivered, although they be never so much persuaded thereunto, no not after seven & seven years, but offer their ears to be bored through, in token of perpetual service, and sell themselves to work wickedness, as Achab did that wicked King of Israel.  
Some will say it is an easy matter for a man to overcome his sinful affections, and we may do well if we will. But I ask them who was more able and better furnished, than the blessed Apostle S. Paul, yet he findeth the matter so hard to perform, that he confesseth it to the whole world. Rom. 11. 22. I delight in the law of God concerning the inner man, but I see an other law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin which is in my members, that is in all the senses, and in all the parts of my body. Yea he seethe it to be a matter so impossible, that he is feign to cry out; O wretched man that I am, who shall deliver me? And seethe no other mean of deliverance, but only prayer for God's help, that it would please God to beat down the power of sin in him. I besought the Lord thrice, that it might departed from me. And answer was made; My grace is sufficient for thee, and my power is made perfect through thy weakness. For that which is impossible to man, is most easy for God to bring to pass. Most truly therefore might he say; Very gladly will I rejoice, rather in mine infirmities, that the power of Christ may dwell in me, and master and mortify sin, which would full feign have the better hand over me. Many will not be known of their sins, when they be admonished of them, because they are loath to leave them, yet some of a better mind and more tractable, will acknowledge them, and in their mind will mislike them, and also will not stick to confess that they would feign leave them, and would think themselves happy, if they might be rid of them, yet find in themselves no power at all to forego them. No marvel then though the Apostle Heb. 12. persuadeth us to cast off sin, which cleaneth unto us and hangeth on so fast. But how may we forego them? how may we be rid of them? we cannot, it is impossible to us. Crave it and beg it as the apostle did, once, twice, thrice, yea often & ever, at the hands of God, in earnest and humble prayer, and he will perform it unto thee, and after a while thou shalt perceive how weak the power of sin will begin to be in thee. So that thou shalt be daily less proud, less given to drunkenness, to theft, to whoredom, and the like, till thou growest at the last to hate that sin, that troubled thy soul so much, till in time thou hast gathered that strength, that thou mayest dispossess and throw out that strong man. Behold then how great cause the godly have to rejoice at their infirmities, in that not only the power of their ruling sins is abated, but also by the power of God's good spirit, and by the grace of Christ who dwelleth in the hearts of the godly, they are quite overcome and overthrown. Whereby we may gather these two comforts; First that this is a sure token unto us, that we appertain unto God; and secondly, that the devil shall have no power to destroy us, seeing that we have escaped his snares, and that his bands that held us in so fast, are loosed, burst, and broken.  
I will add but one joy more, which is most pertinent 
To do good for evil.  and for the present purpose. And that is, that the godly rejoice to do the wicked good, as the wicked rejoice to hurt them, and sport and solace themselves in their sorrows. At the conversion of the sinner and wicked, the Angels in heaven rejoice, and it is not to be doubted, but that the godly bear them company herein, and are as greatly joyful. The enemy of the Prophet Eliseus sought his death, but he set bread & water before them, and sent them away in peace, when they were all in his hand, and at his word they might have been put to death. When David might have saline Saul, yet he rejoiced in preserving his life. The Prophet jeremy, counseled the Israelies to pray for the life of King Nabuchodonosor, who held them in captivity, although he were a wicked and an idolatrous King. Our Saviour Christ prayed for the life of his persecutors; O Lord lay not this sin to their charge, for they know not what they do. So did the blessed Martyr S. Stenen, when the stones slew thick about his ears. Thus do they pray for them that persecute them, that God would turn his wrath from them, and that in mercy he would call them, as the Apostle Saint Paul was called from persecution, to profession; thus do they speak well of them that hate them, bless them that curse them; thus do they good for evil, and seek the preservation of their lives, who greedily hunt after their overthrow & death. According to the examples of the Apostles, 1. Cor. 4. 12. We are reviled and yet we bless; we are persecuted and suffer it; we are evil spoken of, and we pray. I say the truth in Christ, (saith S. Paul,) Rom. 9 1. I lie not, my conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in my heart. For I would wish myself to be separate from Christ for my brethren that are my kinsmen according to the flesh: but his professed and utter enemies by persecution. Yet he calleth them brethren. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. Accounting the good and welfare of his enemies, the greatest joy that might befall him.  
More might be said, but I have stood upon this point of the joy of the godly somewhat too long.  
Wherefore as a matter more proper to the godly, I will 
The sorrow of the godly.  return unto the words of my text, and entreat once again of their sorrow. The world shall rejoice, and ye shall sorrow: as if they were both borne and bred to it, and should end their lives in the same. For as the oxen appointed to the slaughter are let run a fatting at their pleasure, and other oxen kept under daily labour of the yoke, so fareth it with the godly, that are exercised with trouble all the days of their life, while the wicked escape & run at randam, gathering fat, and growing gross, & dying shortly, nay more than that, eternally. If the godly have any comfort in this world, it continueth not long, and therefore their life may well be said, to be a mixture of sweet & sour, and a continual interchange of sorrow & comfort, comfort & sorrow. Which if they consider well, is a benefit unto them, so far forth as to draw their minds from earth to heaven, from the world to God. Whereunto they are the more moved, because the world maketh a wonder of them, a gazing stock, a matter of contempt and derision. As the Apostle 1. Cor. 4. 13. hath foretold; We are counted as the filth of the world, and the offscouring of all things unto this time, and a gazing stock unto the world. In the time of the Prophet Zachariah, they that followed the word of the Lord were continued in the world, and esteemed as monsters. Hear now, (saith the Prophet Zachariah, cap. 3. 8.) Hear now, o jehoshua the high priest, thou and thy fellows that sit before thee, for they are monstrous persons. So likewise was it in the days of Esay the Prophet, cap. 8. 18. Behold I and the children whom the Lord hath given me, are as signs, and as wonders in Israel, and such as are thought not worthy to live. Moreover their estate in worldly matters, what is it but hunger, thirst, nakedness, imprisonment, to be buffeted, to have no certain dwelling place. Be not dismayed at this estate, but rather with Moses frame thyself to take part with the godly in their sorrow, yea although thou mightest live in the palaces of princes. For he that will live godly, must look and make account of sorrow, and seek for no joy. When Baruch was sorry because he could not be partaker of his desire and of his joy, he had this answer from God, by the mouth of the Prophet jeremiah; Seekest thou great things for thyself, seek them not. Let us remember what Christ said; My kingdom is not of this world. And why should the desire of joy so tickle our minds? or sorrow daunt us, and throw us down? or any grief discourage us? When all things go according to our will, then do we easily slide into the forgetfulness of God, but sorrow and misery maketh us know God and ourselves. I said in my prosperity (saith David) I should never be cast down; But it is good for me that I have been troubled. And many there are, who have given God more thanks for their sorrow and misery, then for all the prosperity that ever they enjoyed. So greatly it did instruct them, and so great good it did them. See how profitable it is, to have sorrow rather than joy. If our estate be joyful, and sorrow doth not assault us, yet let us weep with them that weep, and pray to God to turn away his heavy hand from them on whom he hath laid sorrow. Let there be fellow-féeling in thee of the sorrows of others, as if the case were our own, and let us help to bear their burden.  
Consider if thou canst be without sorrow, if thou countest thyself amongst the number of those that are godly. Record with thyself what duties and good things thou hast omitted which thou shouldest have done, either to God or man, either to ourselves or others, to our own charge, committed to our hands, and to our government, as wife, children, servants, or to strangers, to our friends, or to our enemies. Let us call to mind what evil we have done, whereby God hath been dishonoured, our neighbours injuried, ourselves defiled, other by our example alured to wickedness. Let us not be wilfully forgetful, that we have omitted our duty in prayer and invocation to God, and in performing our humble service unto him. That we have omitted the ministering to the necessity of the Saints, and the help we should have showed to the needy brethren; that we have omitted many good opportunities which have been offered for the increase of our virtues, faith, patience, mercy, and such like. That we have neglected the careful visiting of the poor destitute, which lie in our streets and complain for their great miseries, and are ready to perish before our eyes for lack of relief. That we have omitted many exercises of prayer, of preaching, of reading and meditating in the law of God; that we have omitted many things which appertain to godliness and true sanctification. Again, let us remember on the other side, that we have committed much wickedness privately, publicly, openly, secretly, in our souls, in our bodies, at home and abroad, against God and men, in our conversation, and in our communication. All which being duly considered, have we not just cause to chastise ourselves by sorrow, and to afflict ourselves by weeping?  
How canst thou but grieve in mind, to see the wicked flourish, and they that are most against God and godliness, 
The wicked to flourish.  and against the godly, to bear the greatest sway in the world, and they that indeed aught to be vile and of no account with us, (yea although their personages and places, and wealth, and riches, be great) to see them in greatest estimation, and most honoured of the people. This made the prophet jeremy to muse and to wonder, and the prophet David almost to fall from God. My feet had welny flipt. Read the ps. 73. & 37. job. 21. Where this matter is excellenly set down and resolved. The Prophet jeremy, 
2. Esd. 3. 21. &. 4. 1.  in his 12. chap.. ver. 1. O Lord if I dispute with thee thou art righteous, yet let me talk with thee of thy judgements. Wherefore doth the way of the wicked prosper? Why are they in wealth that rebelliously transgress? They do not only live when the good are taken away, but also to the great admiration and grief many times of God's children, they greatly flourish, they live & wax old, and grow in wealth, and their seed is established in their sight with them, and their generation before their eyes, their houses are peaceable without fear, and gods rod is not upon them, neither are they in trouble and plagued as other men, whom God more favoureth, & therefore keepeth them from the wantonuesse of this sinful world. Lest as the world is lulleda sleep, till their last sleep come upon them, so also they might grow in such forgetfulness, as to doubt whether there were a God that ruled the earth, whether ever they should be taken from the earth by death, whether there were a judgement day, in the which they should be called to an account, whether there were a heaven for the godly or a hell for the wicked. As though the world should endnre for ever, and the flonrishing estate of the wicked should never have an end. I saw saith the wiseman Eccle. 8. 10. the wicked buried and they returned (that is other came in their places as bad as they) and they that came from the holy place were yet forgotten in the city where they had done right. This also is vanity: yet though a sinner do evil anhundred times, and God prolongeth his days, I know it shall be well with them that fear the Lord and do reverence before him. But it shall not be well to the wicked, neither shall he prolong his days, he shallbe like a shadow because he feareth not before God. In this world it cometh to the righteous according to the work of the righteous. This hath troubled many in all ages, not only of the weaker sort, but many of them also which have been stronger, job, David, jeremy, even such as have been partakers of God's secrets. And why should not the same matter move thee to sorrow also? When the wicked rise up men hide themselves, but when they perish, the righteous increase. Prou. 28. 28. When the righteous are in authority, the people rejoice, but when the wicked beareth rule, the people sigh.  
If it vex thy mind to see the wicked in great prosperity 
The godly to be oppressed.  and to flourish, much more ought it to grieve thee to see the good oppressed, trodden under foot, despised, yea and destroyed. Which made the Prophet Abacuc to cry out and say; O Lord how long shall I cry, and thou wilt not hear? even cry out unto thee for violence, and thou wilt not help? Why dost thou show me iniquity, and cause me to behold sorrow? for spoiling and violence are before me, and there are that raise up strife and contention. Therefore the law is dissolved, and judgement doth never go forth. For the wicked doth compass about the righteous, therefore wrong judgement proceedeth. The oppression of the poor and of the godly is a crying sin, and pierceth the clouds, and how can it but pierce thy heart to hear of it, much more to behold it? This made Queen Hester when she heard of the cruel decree against the jews to be so sad and heavy, yea furthermore, to venture her life for the safeguard of her people. If I perish (saith she) I perish. Alas how can I suffer and see the evil that shall come upon my people? So she spoke for them unto the King and prevailed. The Prophet jeremiah being cast into the dungeon and like to perish, it grieved Ebedmelech the blackmore, and he pitied his case, and spoke for him unto the King, and did himself help him out of the prison. My Lord the King saith he, these men have done evil in all that they have done to jeremiah the Prophet, whom they have cast into the dungeon, and he dieth for hunger in the place where he is, for there is no more bread in the city. W●e is me saith Mattathias the Priest, wherefore was I borne to see this destruction of my people? Macc. 2. 7. 13. 14. What helpeth it us to live any longer? And he rend his clothes and put on sackcloth and mourned very sore. If in a country saith the wise man, Eccle. 5. 7. thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter. For he that is higher than the highest regardeth, and there be higher than they. He doth not forbid them to grieve and mourn at it, but willeth them not to be dismayed, nor utterly to be discouraged and discomforted, because that God did regard it. And in the fourth chap. ver. 1. So I turned & considered all the oppressions that are wrought under the sun, and behold the tears of the oppressed, and none comforteth them. And ●o the strength is of the hand of them that oppress them, and none comforteth them. And if the world do not regard it, should not the godly pity it? and pray for the comfort of the afflicted, and put to their helping hands to relieve them? If one member of the body rejoice, all the members rejoice with it, and likewise is it so in grief and pain. Now if we be members of Christ his body, why should not the miserable estate of others grieve us as if it were our own?  
Again, what more apparent cause may there be of grief 
Sin to be so rife and unpunished.  and sorrow in the godly, then to see sin so rife and unpunished. Mine eyes gush out with tears (saith David) because 
Psal. 119. 158.  the ungodly keep not thy law. When we not only hear but see and behold the cruel dealings of the world, their intolerable pride, their filthiness of the flesh, and riotousness of life, their great falsehood, lying, deceit, undermining one of an other, their envy, hatred, malice, their slanders, reproaches, backbiting, and all iniquity, which now reigneth 
Ez●. 9 4. 2. Kin 22. 19 Esd. 8. 70. 71.  in our whole life, merciful God what fountains and what wells of tears should it cause in us? Hos. 4. 1. Hear the word of the Lord (saith the prophet) ye children of Israel, for the Lord hath a controversy with the inhabitants of the land. By swearing, and lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood, therefore shall the land mourn. And if the sense less creaturres be so affected, how should not we be moved? They that endeavour to live well, are a pray unto others, and wicked men are countenanced out, and mighty sins are borne withal, theft, robbery, adultery, murder. O Lord that a murderer should find any one friend in a christian common weal. But of nobles, of judges, of magistrates, it were too intolerable. A poor thief packs to tiburne, but a manqueller and a murderer can shift his legs out of the shackles, and his neck out of the halter. Oh that the chiefest were not guilty in all the trespasses aforesaid? The multitude of offendors doth prove them to be guilty. And a fearful thing it is and a lamentable, for want of due punishment and due execution of laws, will pull down gods vengeance on the land. All which do move us, not only to be sorry and aggrieved, but to pray that God would turn his wrath from us, because of those grievous sins wherewith the whole land is overflown.  
Where hence ariseth another great sorrow, to see that 
God's threatenings not to be regarded, nor his mercies accepted.  God's threatenings are not regarded, neither are his mercies accepted. For if they were, our lives should not be unreformed, and sins should not go unpunished. This made the prophet jonas weary of the ministry, & provoked Christ himself to shed forth tears for jerusalem. O jerusalem, jerusalem, how oft would I have gathered thee together, as a hen gathereth her chickens under her wings and ye would not? Oh if thou hadst known at the least in this thy day, those things which belong unto thy peace, but now are they hid from thy eyes. For where God's mercy, patience, and long sufferance, can take no place, neither yet the threatenings of his judgements prevail, then do grievous punishments hang over the heads of that people, and it is to be feared and doubted, howsoone God will power down his wrath upon them. A prudent man seethe the plague and hideth himself, but the foolish go on still and 
Ezek. 11. 13.  are punished. The pitiful man & the godly minded, foreseeth heavy punishments, and prayeth for the offenders. Oh that my head were full of water (saith the prophet jeremy chap. 
jere. 14. 17.  9 1.) and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. This destruction was not yet come, but the Prophet foresaw that it would come, and therefore he wept for sorrow.  
But one of the greatest griefs and sorrows is, to see religion 
Religion and the fear of god to be scorned.  mocked at, and them to be scorned, whose desire is to live according to Gods will and commandments. And this is a great cause of the fall of many, that otherwise would do well, let them that use it refrain it, they know not what hurt they do. The least of us are ready to fall away, and therefore the Apostle willeth us to exhort and 
Esd. 10. 50.  provoke one another unto good works daily. This mocking and taunting, the Apostle doubteth not to call by the name of persecution, wherewith Isaac was vexed by Ishmael. In consideration whereof, it grieveth the godly, that they are alive among the wicked, whose reproachful speeches and ungodly behaviour, have been pricks in their sides, and thorns in their eyes, if not knines to their throats, and as grievous as the point of a dagger to their hearts. For if they look into the world, and take a view of the fashion of men amongst whom they must live, they shall see the malice of Cain revived, the hatred of Esau set on foot, flattering tongues like joab, but murdering minds. Some as proud and as devilish as Haman, some as treacherous as judas, some as cruel as jezabel, as encroaching and greedily hunting after other men's maintevance and livings, if not their lives withal, as ever was wicked Achab Naboths' vineyard, little kindness and much churlishness, as bad or worse then that of Nabal, many dissemblers as Ananias, and where is the man that speaketh the truth from his heart?  
For the most part all the conversation of the wicked, stanupon 
Uncleanness to bear so great asway.  bawdry and uncleanness. Just Lot was vexed with the uncleanly conversation of the wicked. For he being righteous and dwelling among them, in seeing & hearing, vexed his righteous soul from day to day with their unlawful deeds. In respect of all which snares and encumbrances, the godly are vexed with sorrow even to the death. I am weary of my life for the daughters of Heth, saith Rebeccay, Abraham's wife. It is enough now O Lord, take my soul, for I am no better than my fathers, seeing I only am alive and the rest hath forsaken thee, saith Elias. Woe is me saith the Prophet David, Ps. 120. 5. that I must dwell with Mesech, and have mine habitation among the tents of Cedar. My soul hath too long dwelled among them. Yet hath God so appointed, that we should shine as glistering stars amongst a naughty generation. Whose behaviour shall make us more wary and circumspect, as also our good works which they shall see and behold, shall turn either to their happy conversion, or most just confusion and endless condemnation. The weak minds which are not as yet thoroughly strengthened, wish daily & continually although it be godly and well, with the Apostle, I desire to be dissolved, and to be with Christ, which is best of all.  
Hitherto of the sorrows of the godly. And that I may make perfect this part, touching the difference betwixt the godly and the wicked, concerning joy and sorrow; as also that ye may be the better comforted and encouraged to undertake and endure sorrow, I will let you understand how that the world hath his sorrow also. And seeing I have begun to be tedious, bear with me a while, I hope you will not think your labour altogether lost in reading, which may be at your leisure, though it cost me some study to gather it.  
Who would think that the wicked should have any sorrow in this world, howsoever they are like to speed in the world to come, seeing they have the world at will, and as the Prophet saith, they come in no misfortune like other men. And yet it falleth out sometimes, that they have sorrow, but what is the cause of their sorrow? No other but for worldly matters, for temporal losses, and that their transitory joys are abated and diminished. As for example, when their goods are taken by pirates, their wealth consumed by shipwreck, their houses burnt with fire, their lands taken from them by violent oppression, their riches wasted by usury, their liberty restrained by imprisonment, their children to miscarry suddenly, their friends either to die or to fall away from them daily, as the wise man saith; In prosperity a friend cannot be known, and in adversity and calamity, a man's very friend will fall away from him, and forsake him. Now when these miseries, and these worldly calamities come upon them, what crying, what wring of hands, what lamenting, what weeping is there among them? But that God by their wickedness is offended, his name through them blasphemed, his law and holy word contemned, his patience and long sufferance daily provoked and abused, his threatenings, his admonitions, his counsels neglected; his loving mercies forgotten, and his great benefits not remembered; that many good things pertaining to our duty, have been through our follies omitted; and many wickednesses whereof we should have been clear, committed by us, who weepeth for these matters? who lamenteth for these causes? The world rejoiceth in hurting the godly, and if their mischief and their malice be prevented, then are they sorry for nothing more, then that they can do no more hurt, nor any more mischief, where the godly pray for them & their conversion. How do they envy & malign those persons in whom they see Gods gifts & graces? This was the cause that joseph's brethren hated him, that Core, Dathan, and Abiram, did set themselves against Moses, that king Saul did envy and seek the destruction of David, Whereat the godly are not to take any discomfort, for their envy shall not hurt them, no more than joseph and Moses and David was hurt. For God shall turn all to his glory and their good, as is in his good pleasure determined of them. And as they cannot abide the godly, so secretly in their hearts they hate God, as their deeds and works declare; for if the love of God were in them, the fruits thereof would also appear. For who are more backward to hear God's word, to be present at his divine service, who make less account of christian profession? yea they hate it, they scoff and scorn it, and they that counsel them to religion & goodness are their chiefest enemies. King David bearing the person of the godly, was otherwise minded, who counted it his great sorrow, that he was debarred for a time from God's service. Ps. 48. 3. O Lord of hosts, how amiable are thy tabernacles! my soul longeth, yea and fainteth for the courts of the Lord, for my heart & my flesh rejoice in the living God. Yea the sparrow hath found her an house, and the swallow a nest for her, where she may lay her young ones, even by the altars o Lord of hosts, my king and my God. But because the wicked are so set against God, & good men, therefore the Prophet said truly of them. Many are the sorrows and great are the plagues that remain for the wicked. Psa. 32. 10. Which is most effectually set down, Eccles. 40. Great travel is created for all men, and an heavy yoke upon the sons of Adam, from the day that they go out of their mother's womb, till the day they return to the mother of all things. Namely, their thoughts and fear of the heart, and the imagination of the things they wait for, and the day of death. From him that fitteth upon the glorious throne, unto him that is beneath in the earth and ashes. Wrath and envy, trouble, and unquietness, and fear of death, & rigour and strife. And in the time of rest, the sleep in the night upon his bed change his knowledge. A little or nothing is his rest, & afterward in sleeping, he is as in a watchtower in the day. He is troubled with the visions of his heart, as one that runneth out of a battle. And when all is safe, he awaketh and marveleth that the fear was nothing. Such things come unto all flesh, but sevenfold to the ungodly. There is no peace (saith the Lord) unto the wicked: Yea though they seek peace and rest by many means, & endeavour to cast all troublesome fear from them, now by instruments of music, now by merriness of company, now by diversitle of repasts and pastimes, now by drinking of wine and banqueting; yea though they shoot out fear, as by a double canon, and seem to remove all disquietness far from them, and as it were, send it into banishment, yet it reconcileth and furneth back upon them. So that in their mirth there is sorrow, in their laughter there is grief, and in their joy there is heaviness, which vexeth their hearts continually. This toucheth the inward sorrow of their hearts and minds, and as for any outward sorrow, they had rather be cut off by present death then to endure it. King Zedekiah being told by the Prophet jeremy, that if he went into captivity, and would endure some sorrow, he should save his life; the thought of sorrow was so intolerable unto him, that he had rather suffer present death, then to abide the least taste thereof. jere. 8. 3. And death (saith the Prophet,) shall rather be desired then life, of all the residue that remaineth of this wicked family, because of the afflictions that God would send upon them.  
Furthermore, their sorrows are expressed in the scripture by this word Woe. Christ saith to the godly, Ye shall 
Woe.  weep and lament; but he saith not unto them any where, Woe be unto you. And I beheld (saith S john in his Reu. 8. 13.) and heard an angel flying through the midst of heaven, saying with a loud voice; Woe, woe, woe unto the inhabitanies of the earth. Which he said not concerning the good and godly, who as he saith, were sealed in their foreheads, and whose names were written in the book of life; but of the wicked world, whose sorrows should be mightily increased. Blessed are ye (saith Christ) when men revile ye, and speak evil of ye for my name's sake. But unto them of the world he saith; Woe be unto you when all men speak well of you. That is, because they favour the wicked of the world, and go after the world, and seek friendship of the world, therefore the friendship of the world departeth from them. So true is that which Saint james saith; The amity of the world, is the enmity of God. Woe be to you that now laugh, for you shall wail and weep. The weeping of the godly is with comfort, but the world and the wicked weep without hope, thinking of God's judgements to come, which drive them to despair, because they are fully persuaded, the woeful and everlasting weeping and gnashing of teeth, shall come upon them, and shall be their portion. The Prophet Esay. 24. speaketh of them of his time. The mirth of the world is gone away, because they did not use God's benefits aright. And after a while the lives of the world went away. Then what a sorrow is it to leave their lusts and their pleasures, to leave the world, their friends, their wife and children; their lands and possessions? And yet behold this is but the beginning of their sorrows. In the midst of all their jollity, the very thought of death doth strike such a dump into their minds, that makes their excessive joy to vanish into wo●ull sorrow and mourning. Oh how bitter is the remembrance of death, to him that liveth at rest in his possessions, that hath nothing to vex him, and that hath prosperity in all things. When the sorrow of death cometh in place, all our joys are gone which endured but for a moment of time, and were as a thing of nothing, but the thing is far worse. For after these joys, come sorrows, and never joy again. And this is one of the ●●●fest sorrows of worldly minded men, whose minds and hearts had never any taste and feeling of heaven and heavenly joys, that when death begins to look them in the face (whom they would avoid, if possibly they could) this I say is their sorrow, that they shall departed from their earthly happiness, that they shall never see the face of their joys, pleasures, and vanities, any more. The pain of the body, the fear of death, the sight of children, the weeping of the wife, the flattery of the world, the temptation of the devil, the dissembling physician, who for gain doth put him in hope of life. See how his joys are turned into sorrow, and yet this is but the beginning of his sorrow. For at the point of death these worldly griefs do not so much vex his mind, as the fearful remembrance of an evil life past, the day of judgement, and that they shall be called to an account; the ugly sight of hell in their consciences, and the intolerable pains and torments which they shall hereafter suffer. The sorrow of these things, at the very instant of their death, doth overcome the grief of their disease and all other sorrows, yea and hasteneth on their death which otherwise might be prolonged. Whereas the godly as it is in the Psal. 142. rejoice and sing loud in their beds, having a quiet conscience, and that they shall pass unto unspeakable joys, from this vale of misery, and troublesome persecuting world. Greatly rejoicing, that neither sin, nor sathan, nor hell, nor the torments thereof, shall prevail against them, shall touch them, or come near them, to hurt them. So much for the sorrow of the worldly, which may be some joy to the godly to ease their heart, to see and know, that the world hath also sorrow to sour their joys withal.  
These two matters of the joy of the godly, and the sorrow of the wicked, may seem impertinent for this text, which may be read or passed over at thy discretion.   

3.  
The third part of this text is taken out of these words. But your sorrow shallbe turned into joy. Which words contain a remedy full of all comfort, and may be divided into two parts. A proposition; Your sorrow shallbe turned into joy. Secondly, a confirmation, by way of illustration, drawn from a similitude and comparison, of a woman in childbirth, respecting her Throes and her joy. A woman when she traveleth, etc. Which confirmation by a similitude is more apparent in the application, which is the second part of the similitude, being furnished with three proofs. Whereof the first is, That he would see them again. The second, That their hearts should rejoice. The third, That their joy should no man take away from them.  
Ye shall weep and lament. But the Apostles counsel is 
Proposition.  comfortable; Weep as though ye wept not. And Christ his words are heavenly; Your sortow shallbe turned into joy. He speaketh not of the sorrow of the wicked, that their sorrow shall be turned into joy, for their sorrows shall remain. Many shall be their sorrows, and great shall be their plagues. And although they have been young and lusty as an heifer of three years old, which never felt sorrow but lived in pleasure, yet when their sorrow and mourning shall come, it shall be so grievous, that they shall be given to skritch and cry out, yea it shall pity the hearts of others, and they shall move others to weep for them. Their gladness and joy shall be taken away saith the Prophet Esay. 16. 9 10. there shall be no singing nor shouting for joy, for I have caused their rejoicing to cease. So likewise the prophet jeremy. 48. 33. speaketh of the joy of the Moabites. joy and gladness is taken from the beautiful field, and from the land of Moab, and I have caused wine to fail from the winepress, none shall tread with shouting. My heart shall sound saith the prophet for Moab like a shamne. As the custom was to play heavy and grave tunes at burials.  
Those evils and sorrows which happen to the godly 
The worldly sorrows of the godly turned into joys  in this life, God turneth to our good, and as the Apostle saith; All things fall out to the best to them that love God, so that we may rejoice, though for a season we be in heaviness. This is God able to do, because he is almighty, and most ready and willing; because he is most gracious unto his people. How long was patiented job troubled, yet his troubles and sorrows had a happy end, and his losses recompensed to his great contentment and joy of heart. The people of Israel how grievous was their affliction in Egypt, and that for the space of many years, until that the cry of their sore oppression came up into the presence of God. And God heard their cry and sent them relief. For it pleased God to remember his holy promise, so that in his due time he brought forth his people with joy, and his chosen with gladness, and he gave them the lands of the heathen, and they took the labours of the people in possession. The portion of the godly is to have many troubles, and so to pass along this life toward the kingdom of rest and joy. After vexation some rest, after trouble peace, after pain, pleasure doth ensue, to the praise of God's mercy, who in time shall moderate what is amiss, & send us some comfort for our recreation. For as he seethe our griefs & noteth our wrongs, so when most need is, he will comfort us, and send us joy in our heaviness. Through the feeling whereof, the Prophet David uttereth these words; The Lord is my strength and my shield, my heart hath trusted in him, and I am helped: therefore my heart danceth for joy, and in my song will I praise him. True obedience wants no crosses in this world to wait upon it, yet crosses have their crowns. joseph a just man and one that feared God from his youth, being subject to sorrow and misery, upon false accusation was cast into prison, whose feet they hurt in the stocks, the iron entered into his soul. Until the time came that this cause was known, when as the word of the Lord tried him. The king sent and delivered him, the prince of the people let him go free. He made him Lord also of his house & ruler of all his substance. That he might inform his princes and teach his senators wisdom. joseph had honour and great wealth, as well as liberty, when God his time was come to turn his sorrow into joy. Whose posterity when they were in a manner tired through slavery and bondage, and pinched with extreme poverty, in a time unlooked for, God brought them forth. With great substance, and gave them favour in the sight of their enemies, so that they carried away from them their jewels of silver and gold. See and consider the end of the troubles of the godly when God will not only had his oppressed people liberty but also great substance, happy passage, mighty deliverance, infinite good turns, if they had had eyes to see his miraculous and bountiful working in their behalf, that in their songs they might have praised him, and in their hearts they might have given sufficient credit to all his promises. But to their great hurt they gave no credit unto his word, but thought scorn of that pleasant land. Shadrake, Meshake, and Abednago, because they would not worship the golden image, which Nabuchodonozor the King had set up, they were cast into the fiery furnace. But behold in their extreme sorrow, the comfortable presence of God's Angel, than followed the favour of the King, who before did so greatly hate them, and after that, promotion and dignity, and the chiefest offices in the realm. joy upon joy to make sorrow to be forgotten. Fear not the issue then of your woe whatsoever it is, if you cleave to God, and hold fast by the word of his promise. So true is that in 126. ps. v. 6. 7. They that sow in tears, shall reap in joy. And he that now goeth on his way weeping, & beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him. Bondage in Egypt, a wearisome pilgrimage in the desert, after the bondage; but after their wearisome pilgrimage, followed the joyful possession of the plentiful land of of Canaan. Then was their mouth filled with laughter, and their tongue with joy. Then said they among the heathen, the Lord hath done great things for them. The Lord hath done great things for us, whereof we rejoice. Such as their bondage in Egypt was, so grievous also was their captivity under king Nabuchodonozor and the Chaldeans, yet it pleased God to remember his poor afflicted and beloved remnant. Go ye out of Babel, fly ye from the Chaldeans with a voice of joy. Baruc. 4. I sent you out with weeping & mourning, but with joy and perpetual gladness will I bring you again. And like as the neighbours of Zion saw your captivity, so also shall they shortly see your salvation from God which shall come with great glory & brightness from the everlasting, and they shall gather them from the East to the West, to the praise of his honour. O jerusalem behold the joy that cometh unto thee from thy God. For I will set mine eyes upon them for good, and I will bring them again to this land, and I will build them, and not destroy them; and I will plant them, and not root them out, saith the Lord. Therefore they shall come & rejoice in the height of Zion, and shall run to the bountifulness of the Lord, even for the wheat, & for the wine, and for the oil, & for the increase of sheep & bullocks: and their soul shallbe as a watered garden, & they shall have no more sorrow. Then shall the virgin rejoice in the dance, and the young men & the old men together: for I will turn their mourning into joy, & will comfort them, & give them joy for their sorrows. And the voice of joy, and the voice of gladness, and the voice of the bridegroom, and the voice of the bride, shallbe heard in their streets; as also the voice of them that shall say; Praise the Lord of hosts, because the Lord is good, for his mercy endureth for ever. Hagar Abraham's handmaid, being ready to weep out her heart, with sad & mournful tears, and piteous & lamentable cries, God caused her to behold joy, and gave her the life of her infant, when it was ready to die with thirst, & promised her moreover, that of him should come a great people. What troubles did king David endure when he was a subject under king Saul? who continually sought his death, and most cruelly and undeservedly to shed his innocent blood, how many fears, how many flights, how many dangers? Where death was, God made life appear; where contempt was, God gave credit; and when his crosses were ended, God gave him his crown to rejoice him. Which made him thankful to God, saying; Thou hast turned my mourning into joy, thou hast loosed my sackcloth, and girded me with gladness. Therefore shall my tongue praise thee, and not cease. O Lord my God I will give thanks unto thee for ever. jeremiah the Prophet, beaten, cast into prison, ready to starve for hunger, like to be put to death, but the Lord hi● him. Who had regard of his trouble and of his sorrow, and sent him joy with great credit. For in the sight of them that were led into captivity, Zabuzaradan the chief steward, according to the commandment of king Nabuchodonozor (who willed him to look well unto him, and to do him no harm, but even as he himself would desire to be dealt withal) loosed him from the chains which were on his hands, and entreated him most kindly, saying; If it please thee to come with me into Babel, come, and I will look well unto thee, but if it please thee not to come with me into Babel, tarry still. Behold all the land is before thee; whither it seemeth good and convenient for thee to go, thither go. So the chief steward gave him victuals and a reward, and let him go. If we look upon the deathful sorrow of chaste Susanna, do we not in reading her story rejoice with her, to see what joy of heart God sent her. The Apostle Saint Peter being in prison, his bands were loosed, the prison door set wide open, and he by an Angel willed to come forth, so was his joy increased upon the sudden beyond expectation. Tolet go other examples, I will use but this one. King Ashuerus through the accusations of wicked Haman, gave out his letters, that the jews should be slain throughout his dominions. A pitiful thing it was, to see and hear the outcries of the poor distressed jews, Mardocheus grievously mourning, yea Hester the Queen herself fainted and fell down in a swoon. Yet behold, after a while the kings heart and mind is changed, after a while life & joy, yea and a solemn and a yearly remembrance of that joy, throughout their posterities and generations. After a tempest a calm, after stormy weather fair.  
All which examples ought to be sufficient encouragements unto us, not to be daunted or dismayed for any sorrow, but rather to sustain ourselves with the hope of joy to come. After poverty may come wealth, after sickness, 
Psal 107. 41.  health; after imprisonment, liberty; after shame by false reports, credit again; after misery, dignity; after hatred, good will; after sorrow, joy; and who knoweth what a day may bring forth? The servant that endureth much drudgery, that is beaten undeservedly, that continueth painfully, that performeth faithfully, is in time released, and with riches, store, and plenty, blessed, when as to remember what great misery he hath abidden and gone through, is one of his chief joys. Experience proveth this to be true, and the example of jacobs' service under Laban unrequited, by his grudging master, but plentifully rewarded by God himself, doth show how thy sorrows may be turned into joy. Fear not saith Tobit to his son, though thou be poor, for thou hast many things if thou fear God. For indeed all God's blessings, especially pertain to them that fear him, though otherwise enjoyed by usurpation, and an easy thing it is with God, suddenly to make a poor man rich. The sorrows of sickness, may end in joyful health; King Hezekiah had fifteen years added to his days, and it rejoiced him more than his kingdom. Compare joseph's imprisonment with his honour, and Susannais credit with her shame, and Mordecais misery with his dignity, and Esau's hatred 
Pro. 16. 7.  toward jacob, altered to good will and loving affection, and see whither it be not true, that Christ hath said & set down in the behalf and respect of the godly; Ye shall sorrow, but your sorrow shallbe turned into joy. It was a benefit and a joy to Hezekiah to have his days prolonged, and it was promised to king josiah for a great blessing to have his days cut off. But the cause of this blessing and joy, was the great sorrow that he took, considering the great plagues that were to come upon his people. As it was answered by Hulda the Prophetess: These evils which you have heard read unto you, shall come upon this land because of their idolatry. But to the king that sent you, thus shall you say; Thus saith the Lord, because thy heart did melt when thou heardst what was spoken against this place, and didst rend thy clothes and weep before me, I have heard it saith the Lord. Behold therefore I will gather 
Esay. 57 1.  thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, Moses weepeth and mourneth to himself, that he could not be partaker of his desire, as to enter into that promised plentiful pleasant land, that he could not see that goodly mountain and Lebanon, and was angry with his people who were the cause that he was bereaved of his joy: but in that he was taken up into paradise and placed in the heavens, were not all sorrows think you fully and most abundantly requited with joy? The world hath many dumps and amidst their joys do often weep, but the sorrows of the godly are such, that neither make them to break their sleep, nor yet to be heavy hearted. For Paul & Silas being in prison in fetters and cold iron. Act. 16. Sung a Psalm and praised God. The reason that may move them both so to do is great & weighty; the one remembering that their joys shall end in perpetual sorrows; the other rejoice, knowing that their sorrows shall not always last, and that their cross and their crown are joined both together as matters inseparable. For of all other they were the most miserable if their hope were only in this life. Mat. 5. 4. Blessed are they that mourn for they shall be comforted. Luke 6. 21. Blessed are they that weep now, for they shall laugh. Look upon Lazarus weeping on earth, and rejoicing in heaven. In the midst and in the multitude of my sorrows that I had in my heart (saith the Prophet). Psal. 44. 19 Thy comforts have refreshed and rejoiced my soul. In the Lord's word will I comfort me, which is so full of heavenly promises.  
Phil. 4. 4. Rejoice in the Lord always, and again I say rejoice, 
The sorrows of persecution turned into joys.  let your patiented mind be knowue unto all men: The Lord is at hand, to succour you & to give you joy. What breedeth patience in troubles so much, as that when they know that their sorrows shallbe turned into joy. Ye sorrowed with me for my bands (saith the Apostle) Heb. 10. 34. and suffered also with joy the spoiling of your own goods, knowing in yourselves how that ye have in heaven a better and enduring substance. Whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands and possessions for my name's sake, he shall receive a hundred f●●d more, and shall inherit everlasting life. And who would not be patiented in trouble and persecution, seeing it shallbe requited with such icy. No trouble so bitter, as the trouble of persecution, yet this is the comfort that it is but short, though it seem unto us long. Else the Apostle would not have used this speech; Yet a while, and that a very little while, and that shall come, will come, and will not tarry, yea and bring his rewards with him. The flesh is frail and rebellious, the world is cruel, persecution is most grievous, and therefore ye have great need of patience, that after ye have done the will of God ye might receive the promise. Through which, and other like weighty causes and considerations, the same Apostle being moved, prayed for the Collossians, that they might be strengthened with all might, through the glorious power of God, unto all patience and long sufferance, and that with joyfulness. Which joyfulness he himself expressed in his own person most lively, speaking thereof more than once and twice. To the Collossians, chapter 1. 24. Now rejoice in my sufferings: and to the Cor 2. epist 7. he writeth thus. Ye are in our hearts to die and live together, I use great boldness of speech toward you, I rejoice greatly in you, I am filled with comfort, and am exceeding joyous in all our tribulation. For if there be any bitterness in persecution, as certain it is that it is most great, it is altogether swallowed up of spiritual joy; for worldly joy cannot attain to that strength as to endure it. Through faith we have access unto this grace wherein we stand, and rejoice under the hope of the glory of God; neither do we so only, but also we rejoice in tribulations. For when we are most weak, then is God most strong, and able to give us strength to endure our trial. 2. Cor. 4. 8. We are afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty. We are persecuted, but not forsaken; cast down, but we perish not. Neither do we faint, though our inward man perish, because our inward man is renewed daily, and strengthened & comforted in hope, which maketh us not ashamed, although the world would lay shame inogh upon us. And in an other place, he speaketh of himself, and of all the faithful, 2. Cor. 6. 8. We must approve ourselves as those that have hope in God, by honour and dishonour, by evil report, & good report, as deceivers, & yet true; as unknown, and yet known; as dying, and behold we live; as chastened, and yet not killed; as sorrowing, and yet always rejoicing. The vine the more it is pressed, the more it riseth; the spice the more it is beaten, the sweeter it smelleth; the fire the more it is kept under, the more it bursteth out; the Israelites the more they were oppressed, the more they multiplied; and so is it with the godly, the more their outward sorrows be, the more are their inward joys. In this matter the Apostle S. james is of the same mind with the Apostle S. Paul, who in the beginning of his epist. maketh persecution one of his chiefest matters to speak of, giving it a great commendation, encouraging other therein, by showing them what shall ensue. My brethren count it exceeding joy, when ye fall into this especial temptation of affliction and persecution. exceeding joy he termeth it, because no earthly joy may be compared to that, which they that are afflicted and persecuted, both feel and shall also be partakers of. As in the same chapter is declared. Blessed is the man that suffereth temptation, that is, affliction and persecution, for when he is is tried he shall receive the crown of life, because the Lord hath promised. That he may be bold to say, I have run my race, I have fought a good fight, and henceforth is laid up for me the crown of righteousness. And because of this joy, which was fully settled in their minds and hearts, Saint Peter and the rest of the Apostles as we shall read, Acts 5. 41. when they were reviled, threatened and beaten, departed, rejoicing that they were counted worthy to suffer rebuke for his name. The world (saith Christ) shall hate and excommunicate you, and think they please God highly in killing you. And because I have said these things unto you, your hearts are full of sorrow. But mark again another speech of his, and see how he doth raise us up in comfort and in joy. He that will follow me, must take up his cross and follow me, and whosoever shall forsake houses, or brethren, or sisters, father, mother, wife, children, lands, possessions, yea bid farewell to the world, and hate and despise his own life for my sake, he shall receive an hundredth fold more, and shall inherit everlasting life. For the joy of conscience which Gods children feel even in their afflictions, is a thousand fold more worth than all worldly treasure. These things (saith Christ) have I spoken unto you that my joy might remain in you, and that your joy might be full.  
The prince of our peace and salvation, was consecrated unto God through affliction and persecution. Whereby the Apostle signifieth, that there could be no work more acceptable in the sight of God than that. The captain in war showeth himself most venturously, and if he die he is resolved. What is his comfort and his joy? this, that he cannot please his prince and country better. The soldiers likewise through the captains valiant exploits are encouraged, having the self-same comfort and joy with their captain. And a valiant soldier aims at nothing more, then at honour and renown. How should the extremity of sorrow, or the dint and horror of death pull us back, seeing the recompense is so glorious; honour, renown and joy? But many are loath to venture, fearing their own frailty & weakness. Good it is to be advised, and to cast all circumstances, to pray to God for strength, and when thou art resolved, doubt not that God will lay more upon thee than thou art able to bear, neither will God suffer us to be afflicted above our power, but in the bitter hest of persecution, and in the smarting sorrow of death approaching, he will give a comfortable issue, and fill thy heart with sweet joys. Comfort in war makes death seem nothing so sorrowful, and seeing in affliction and persecution, many have suffered before thee, and thou art not like to be the last, be not faint-hearted, yea although thou mightst escape, knowing that thou shalt receive a better resurrection. Moreover it is not the least comfort, that the faithful and the godly, yea and Christ himself doth help us with their prayers, whereby the extremity of pain is mitigated unto us, or sufficient strength & courage granted us to endure even to the end, and in the end. For this cause saith the Apostle to the Colloss. cap. 1. We cease not to pray for you, that ye might be strengthened with all might, through his glorious power; and addeth this comfortable clause. Giving thanks unto the father, which hath made us meet to be partakers of the inheritance of the saints in light. And if as yet thou desirest greater comforts more abundant joy, if thou mightest have thy choice, thou canst not make a better choice, then the quietness of conscience, and joy of the holy Ghost. Can a mother forget her children? if she could or would, yet the Lord will not forget us, being unto him as the signet upon his right hand, and therefore in continual remembrance, and as the apple of his eye, and therefore most tender. So that the prophet David had great cause to say to the great comfort and joy of the godly. Right dear in the sight of the Lord is the death of his Saints. Psal. 116. 15. Knowing therefore that the cause is God's cause and his glory, and that it is his will we should suffer; in fulfilling his will, let us commit our souls unto him in weldooing as unto a faithful creator. Let me add a constant Martyr his exhortation in verse, who neither feared nor doubted, but most willingly and joyfully was to give up his life, for the profession of the truth, and maintenance of the Gospel.  

Cotent thyself with patience,  
with Christ to bear the cross of pain:  
Who can and will thee recompense,  
A thousand fold with joys again.  
Let nothing cause thy heart to quail,  
Launch out thy boat haul up thy sail,  
Put from the shore:  
And at the length thou shalt attain,  
Unto the port that shall remain,  
For evermore.   
Thus if it please God that they shall be put to the shedding of their blood, and the loss of their lives for the testimony of a good conscience, for the profession of his truth, and maintenance of his Gospel, ye see that it is a matter that brings heaps of joys, so that although there be great sorrows, yet this persecution and trial of their faith, makes them in a manner not to appear. Else how could it have been true which the Apostle reporteth of the churches of Macedonia. 2. Cor. 8. 2. that in the great trial of affliction, their joy abounded. As though in their extremity they had felt no sorrow, nor perceived any discomfort. In token whereof, the Apostle willeth the Philippians to be so bold, that in nothing they should fear their adversaries, which is saith he to them, a token of perdition, but to you a token of salvation, and the of god. And that which furthereth ●ur salvation, with what joy is it undertaken and performed?  
Nevertheless God seeing our hearts and knowing our readiness, doth not always put us to the trial, and yet accepteth our readiness as though we had been tried, doth send us comfort & joy, and that after such a sort as we lest looked for. That we might praise him in his judgements, and wonder at his mercies, and give him thanks for his goodness, that worketh so great deliverances for his people. And to increase our joy the more, God worketh our deliverance 
joy by deliverance. Their enemies being destroyed.  by the destruction of our enemies. The Israelites being delivered, saw the Egyptians their enemies drowned in the red Sea, and their dead careases lying on the Sea shore. Then sung Moses and the children of Israel. When the jews were delivered from the cruel massacre 
Eze. 38. 16. 21. 22. 23.  and bloody slaughter, which was devised and pretended and purposed against them, and almost put in mischievous execution, through the means of that proud and wicked Haman, Haman himself was destroyed and hanged, and fell into the pit that he had made for others. Then had the jews rest and joy, and they remembered it for ever. This also is plainly set down in the story of godly Tobit. chap. 1. If king Senacharib had slain any when he fled from judea, I buried them privily, but the bodies were not found when they were sought for of the king. Therefore when a certain Ninivite had accused me to the king because I did bury them, I hide myself, and because I knew that I was sought to be s●aine, I withdrew myself for fear. Then all my goods were spoiled, neither was there any thing left me besides my wife Anna, and my son Tobias. Nevertheless within five and fifty days two of his sennes killed him, and another of his sons reigning in his steed, appointed Achiacharus my brother's son, to be the overseer of his accounts, who made request for me, and I came again to Niniveh. When Herod was dead who sought Christ his death, than he being a babe and infant, was brought again into the land of Israe●. Presently after the death of King Herode mentioned Acts. 12. the bloody tyrant being punished by God's judgement, and that after a strange sort, than the word of God grew and multiplied and flourished, and God gave his servants liberty. If we ask an example in our own realm, Queen Mary and mischievous Gardener bishop of Winchester, being taken away and strooken by the hand of God, our gracious Sovereign (whom God long preserve, to his glory and our comfort) came then to her joy and to her crown, who was full near her death. The greatness of our peril, can be no stop to our deliverance, because the power of our deliverer is infinite. Indeed we see that men are altogether amazed, and in a manner bearest of wit and understanding, when they feel themselves dangerously tossed too and fro. But do we not also see, that when they cry unto the Lord in their trouble, he bringeth them out of distress, he turneth the storm to calm, so that the waves thereof are still? Do we not see how that they pass through tribulations to the kingdom of heaven? and through stormy tempests are brought to the haven where they would be? This the Lord doth that we might confess his loving kindness before him, and his wonderful works before the sons of men. God for divers secret causes leadeth his church through many bitter afflictions, as it were to no other purpose, then by trying them by the cross, to make them true to his crown, and then either in death doth give them patience and constancy, or by deliverance doth send them ease and liberty. Psal 38. 19 Many are the troubles of the righteous, but the Lord delivereth him out of them all. It is even the time of jacobs' trouble (saith the Lord) yet shall he be delivered from it, and shall be in rest and prosperity, and none shall make him afraid. And there shall be a day Zacha. 14. 7. (it is known to the Lord) neither day nor night, but about the evening time it shall be light. And lo in the evening there is trouble, but afore the morning it is gone, Esay. 17. 14. The wrath of the Lord endureth but the twinkling of an eye, and his pleasure is life, heaviness may endure for a night, but joy cometh in the morning, Ps. 30. 5. The thoughts of the Lord are thoughts of peace, and not of trouble, to give you an end and your hope, jeremy 29. 10. Then shall ye cry unto me and I will hear you, ye shall seek me and find me, because ye shall seek me with all your heart. And if he come out presently at our call, it is most meet and convenient that we should wait his pleasure. Knowest thou not? or hast thou not heard that the everlasting God the Lord hath created the ends of the earth? neither fainteth nor is weary, there is no searching of his understanding. But he giveth strength to him that fainteth, and unto him that hath no strength he increaseth power. Even the young men shall faint and be weary, and they shall stumble and fall. Eut they that wait upon the Lord shall renew their strength, they shall lift up their wings as the eagles, they shall run and not be weary, they shall walk and not faint.  
Sometimes it pleaseth God to send his people deliverance, by turning the hearts of the percecutors. So was the fiery and fierce wrath of Nabuchodonozor, turned to great good will toward Shadrake, Meshake, and Abednago. Saul breathing out threatenings and slaughter against the saints of God, was converted miraculously, and Saul a persecutor, became Paul the professor, and then had the church's rest in those days. King Agrippa began to yield, and from judging, was ready to defend Paul. Pontius Pilate spoke for Christ, when all the jews were against him, saying; I find no fault in him at all.  
Sometimes by sending danger and trouble to the persecutors 
Themselves in danger.  themselves. As when David was almost taken, and like to come into the hands of Saul his enemy, than he heard that the Philistines had invaded his land.  
Lastly, God sendeth comfort and joy by pouring forth 
God's ven g●ance being powered out.  his vengeance on their enemies. Vengeance is mine, I will repay faith the Lord. God in time will revenge our cause. According to that we read in the prophet jeremy, against king Nabuchodonozor and his land, jere. 50. 22. Acrie of 
Eze. 25. 17. & 26. 5. & 28. 22. 23.  battle is in the land and of great destruction. How is the hammer of the whole world destroyed and broken? how is Babel become desolate among the nations.? At the noise of the winning of Babel the earth is moved, moved, and the cry is heard among the nations. Make bright the arrows, gather the shields, the Lord hath raised up the spirit of the king of Medes. For his purpose is against Babel to destroy it, because it is the vengeance of the Lord, and the vengeance of his temple. jere. 5. 11. Re. 16. 19 Great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath & 18. 20. Oheaven rejoice of her, and ye holy Apostles and Prophets, For God hath given your judgement on her, and revenged your cause in punishing her, and in one hour she is made desolate.  
But let us come a little nearer, and behold Gods judgements upon persecutors, and the overthrow not of the 
And his judgements being put in execution.  meanest, but of the greatest and mightiest in the world, kings and emperors. joas slain of his servants, after he had caused Zachariah to be put to death by stoning. Senacharib murdered by two of his own sons, after that he 
Eze. 28. 26. & 35. 11. &. ca 39 21. 22.  had blasphemed God, and done his worst against godly Ezekiah. Antiochus' perished by grievous torments in the bowels, so that worms came out of his body in abundance, and being alive, his flesh fell from him for pain and torment, and all his army was grieved at his smell, yea and he himself might not abide his own stink. When Nero one of the Emperors of Rome, went about by all means to extinguish and blot out for ever the religion of Christ, and had caused both Paul and Peter, and many holy martyrs to be murdered: at length he also received reward according to his cruelty. For being left of all his provinces, soldiers and acquaintance, being judged of the Roman Senate an enemy, and condemned by most ignominious death to suffer; flying at midnight with Sporus his page, there fell before bis feet a thunderbolt, whereat afraid, and hiding himself, and falling into utter despair, he uttered these words; Filthily have I lived, and worse shall I die; and so taking his dagger, with the help of Sporus, he cut his own throat, and perished. What punishments Domitian, Trajan, Antoninus Verus, Severus, Maximinus, Decius, Valerianus, Emperors, yet bloody and cruel persecutors of God's church have suffered; time would fail to declare unto you. Most evident it is, that Aurelian for his cruelty against the Saints, was slain of his servants; that Dioclesian after he had shed much Christian blood, drunk poison in extreme desperation, and so perished; that Maximian was hanged at Massilia, by Constantine, and Maximine strooken for his cruelty, with Antiochus his disease, worms growing in body and devouring him up. Infinite the like examples might be alleged of the just judgements of almighty God, upon such as have afflicted his church, whom albeit for a time, he now and then suffer to run on, yet in the end his revenging hand doth overtake them & they perish. Wherefore we may well say with the Prophet David, Psal. 58. 10. 11. The righteous shall rejoice when he seethe the vengeance, he shall wash his footsteps in the blood of the ungodly. So that a man shall say, Verily there is a reward for the righteous, doubtless there is a God that judgeth the earth. Seeing them we see in all times and ages, that almighty God avengeth the blood of his saints, in whose eyes their ●●ath is precious, the continual recording and recounting thereof with ourselves, shall make us account it exceeding joy, when afflictions & persecutions come upon us by God's appointment. For than we shall be assured that all our sorrows shall be turned into joys. Verily, verily, I say unto you, that ye shall weep and lament, and the world shall rejoice, and ye shall sorrow, but your sorrow shallbe turned into joy.  
The proposition being ended, contained in these words; 
Confirmation.  Your sorrow shall be turned into joy: It followeth that I should speak of the confirmation and reason, which is added for the proof of the proposition. Which confirmation is drawn from a similitude and comparison of a woman in childbirth, respecting her throes and her joys. A woman when she travaileth hath sorrow, because her hour is come: but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. Wherein first it seemeth good, by comparison to set down the throes of a traveling woman, and secondly, the joys. For first cometh sorrow, and then joy, that joy may be the more accepted. Among women the youngest, or at leastwise they that never felt the sorrow before, are most impatient in their throes, and they are as grievous unto them 
Throes.  as pangs of death, and oftentimes choose and wish for death, rather than to endure them. Trouble and affliction to them that have lived in joy and at ease, Oh how bitter is this trial? and how intolerable are their passions and grief for a time? So that it seemeth not to be spoken without cause, which the Prophet jeremy saith; Lam. 3. 27. It is good for a man that he bear the yoke in his youth. Because we can never begin too timely to be exercised under the cross; that when our afflictions grow greater and greater, our patience also by experience may be stronger & stronger. Young heads want resolution, and great matters must not be taken in hand without advisement. The hasty man never wants woe, and likewise rashness hath his fall. At the first what alteration, what recantations, what exclamations? How many doubtful matters trouble our heads, before we can get up to the top of the hill and settle ourselves to resolution. Happy is the man that hath not fallen from his hope in the time of his trial. The Apostles were first offended, then scattered, and long it was before they could thoroughly frame themselves to the trial. Lord what a fight betwixt the spirit and the flesh, before we can present our selves in the battle, and in the face of the enemy to get a prize and win the crown. Again, it is not one pang and one throe, and then deliverance; so many are the troubles of the righteous, before God deliver them out of all. Some more, some less, according to every one's ability or weakness, and as God hath given the grace & strength to bear and to endure them. Fuily persuading with ourselves, that God in mercy will lay no more upon us, than we are able to endure. Some more, some less, and lightly then thickest, when the hour of deliverance is nearest and at hand. And let us comfort ourselves, for when our troubles are thickest, then are they shortest. For nothing that is violent is of long continuance. Our Saviour Christ in the greatest extremities, throes and pangs, and in the infinite number and huge heap of them, as the sand of the sea, and who can express hell torments; crieth out, My God, my God, why hast thou forsaken me? But anon after, he quietly gave up the ghost, saying most comfortably, in the hearing of all the standers by; All is finished. Great and extreme are the pangs and throes of women, but lightly a day or two ends them. Our afflictions and sorrows are but for a moment, and then an entrance into glory. The traveling woman in respect of her manifold throes, sigheth and groaneth much before she be delivered, and hearty wisheth that her time were come; so the godly in the trebled sorrows of their persecutions, sigh and groan, and that with sighs which cannot be expressed, desiring much to be dissolved and to be with Christ, the earth and all the creatures that are therein bearing them company. It is now enough saith Elias the Prophet, O Lord take my soul, for I am no better than my father. And therefore we sigh saith the Apostle, 2. ●or. 5. 2. desiring to be clothed with our house which is from heaven, knowing that whiles we are at home in the body, we are absent from the Lord, making it our especial choice, to remove out of the body, that we may dwell with the Lord. The divers throes which come without intermission, procure great fear, but it is only in a womanly heart. Flesh and blood is always trembling, and where courage wanteth, there are great fears. Fears, yea and crying out, and skritching most piteously, that it would grieve one's heart to hear it. Like as a woman with child saith the Prophet, Esay cap. 26. 17. that draweth near to the travel, is in sorrow and crieth in her pains, so have we been in thy sight O Lord. And here the patiented mind of the godly, passeth in extremity of persecution, who beyond all expectation can rejoice and clap their hands, when as the wicked being put to the like, tremble and quake at the sight, and roar out for pain, when they feel the smart. The reason is, that as God in justice increaseth the pains of the one, so in love and mercy, he mitigateth and assuageth the sorrows of the other, that although in their own nature, they be bitter and extreme, yet in a manner they are not felt. Which is sometimes also seen in the travel of a woman, that when matters are thought to be impossible, not only to her but to the midwife and the standers by, so that all hope of life doth vanish; when groaning & crying is turned to fainting, then behold the sudden help of God to relieve her, and to bring her again from death to life, to increase the wonder in the beholders, and to give them all cause to give God the praise & thanks. For when we are weakest, then is he strongest. When shipwreck is made, what shift is then used to recover & get to the shore, for fear of death which is at hand, and they that could never swim before, how do they catch hold of boards, and practise & labour to swim; the cowardly soldier when he is in his enemy's danger, and like to be murdered, how doth he bestir himself, and in necessity show himself valiant, and all for fear of death. So is life sweet to the woman in travel, and she strives and takes great pains, in hope that in time she shall be delivered and avoid death. But when at last she sees all her pains taking in vain, and that she cannot be delivered, but of force must yield her last breath, alas what lamentation and grief she makes for death approaching. Again, as some take great pains, so some of them either dare not, or will not put to their strength to endure it, and for lack of courage fall away. In sorrow, and especially in distress of persecution, let us play the men, and be as painful as the woman in travel, if it be no more but for this, to save our lives, I mean the life to come, which is won by painfulness and courage, and also lost by faintness. For the nearer the travel, the greater is the woman's grief and fear; and the nearer the trial of our death is, the more the flesh is frail. The children are come to the birth saith the Prophet, and there is no strength to bring forth, unless God give strength. So we when we are brought to trial by death, than a hundredth to one, but we faint and are feeble, till God give constancy & courage, which through fearfulness and faintness of courage we revolt, than death approacheth, yea a fearful kind of death. For they saith Christ, that seek to save their life shall lose it, and they that are desirous to enjoy this world, shall perish in an other. And then what piteous outcries shall we make, weeping, and woe, and great lamentation? The woman that must needs die, through the sore anguish that she hath endured, yet if she be delivered and see her child live, it is her great joy; but through faintness of courage and for lack of pains taking, oftentimes it faileth out, that the child dieth within her, and with her. The constant Martyrs, that are delivered by death, in the sorest anguish and agony of death, this comforteth them, and that out of measure, that their hope is with God, their good report with the faithful, and that their labours shall follow them, and nothing shall be lost. But if either the love of the world, lands, possessions, wife, and children, kinsfolk, friends & acquaintance hinder us, or life itself, and fear of death, let us then assure ourselves that we have lost all. All the glory of our christian profession, our confident boasting that we made to endure persecution, the good report and joy of the godly, which by our constancy might have been so much the more comforted and confirmed, and especially our hope with God, I would I could not say, that all these excellent matters fall to the ground, are void & decayed, and that they all die together within them and with them. Let none take away thy crown from thee, let nothing keep thee from thy exceeding rejoicing, knowing that God hath promised unto thee to be thy exceeding great reward. This is the sorrow that God hath laid upon women; & persecutions are the burden that God would have men, and all sorts, and all degrees, yea and manly & courageous women also to bear, & in no sort to refuse in pain of death, & let them take heed of damnation.  
An office showeth the inward qualities of a man, & bringeth 
joys.  that to proof which lay hid in him long before; whether he were given to oppression and corruption, or to innocency and uprightness, whether he have more regard of his own private estate and gain, then of the public commodity and welfare of the people. The one endeth in shame and contempt, the other is crowned with glory. Persecution is the office that the godly and faithful are called and promoted unto, and now it shall be known whether they love God more than themselves? or whether the glory of God be of more account with them than their own estimation, although they might live in the highest rooms in the world, & with Shadrake, Meshake, & Abednago, be set over the chiefest provinces in any emperors large dominions. God hath ordained persecution, to bring forth patience, constancy, courage, and all the virtues and graces of the godly, and that to their great praise & commendation, which otherwise would lie hid and altogether unknown. When the man is exalted, he is tried saith Solomon, but we being tried by persecution, are exalted even to the highest heavens. Blessed is he that endureth temptation and trial, and sorrow, and trouble, and persecution; For when he is tried, he shall receive the crown of life. In the fight and combat there is sorrow and hazard, but after the victory, triumph and rejoicing. And certainly after persecution and death, cometh life and joy. And now let us a little behold the joys of a traveling woman. One joy is, the hope that she shall be delivered, which maketh her the more patiently to endure her trouble, still looking when her hour will come, and waiting for the good hour that God shall send. For they that put their trust in the Lord, shall surely have help and deliverance, so far as he seethe good for his glory and their comfort. Wait thou the Lords leisure, and he shall give thee thy hearts desire. And because of impatiency, God often turneth away his face, and leaveth us to ourselves and to our troubles, to sink or to swim, get out how we can. But the patiented abiding of God's promises, maketh things impossible most comfortable, and distressed cases to have gladsome issues. It was a great persecution for the three children, that they should be cast into a hot fiery furnance, but how great was their hope, that God would bid them come forth, either out of the furnace, or out of this troublesome life to receive joy, either by credit and fame among men, or which was more meet, by receiving joy from God. The hope of joseph's deliverance was with joy. Which fell out according to his hope, being brought from the dungeon, to the seat of honour. The Israelites that groaned long under their oppression, s●aied themselves upon God's promises, that they should be delivered. Being in the desert and waste wilderness, and the time of their entrance into Canaan long delayed, through their fault of impatiency, God caused many to die there, but they that rested upon the hope of God's promises, God made them partakers of their desire. They that wait on the Lord, see what comfort the Prophet Esay giveth them, chap. 66. 8. 9 Shall I cause to travel and not to bring forth? As if he had said; Shall I lay sorrow, and take away joy? yea I will comfort you, and that to your contentment, and the hand of the Lord shallbe known among his servants.  
God hath appointed the woman to this sorrow, and therefore it ought to be a joy, to show her obedience in performing Gods will. And if she pertain to God, this she may boldly say with the Apostle, that if she live, she lives to the Lord: if she die, she dies to the Lord. Wherefore, whether she live or die, she is the Lords. Come life, come death, if Gods will be obeyed, it is life and joy, what ever falleth out. Such also ought our resolution to be, with that of the Apostles: We received the sentence of death within ourselves, knowing that we are appointed to these things as sheep for the slaughter. And if things come to pass beyond our expectation, the more shall we have experience of God's mercy and favour, which embraceth us even as the tender kindness of a father to a child, who while he beateth, weepeth over us, as Christ did over jerusalem, for loving affection, his good will toward us is such and so great. We are in the Lord's hand, who in his good time will send joy, what burden soever of sorrow he lay upon us in the mean time. There is the hour of throes, there is also the instant of deliverance; the sorrow is not so great, but the joy also excéecéedeth in greatness. And what are the afflictions and persecutions of the godly in this world? is not the continuance thereof compared to a moment, which is afterward recompensed with an eternal weight of glory? If the time of her deliverance be long ere it cometh, yet is not too long that comes at last. According to that we read, Pro. 13. 12. The hope that is deferred, is the fainting of the heart; but when the desire cometh, it is a tree of life. The joy of the godly although they long wait for it, yet when it is come, it bringeth comfort enough even at the sudden change, and at the very first taste thereof. There is a great passion, and we are moved much at the first knowledge of sorrow or of joy, which in time abateth more and more. King Belchasar at the first when that he did see the hand writing on the wall, his countenance changed, and the joints of his loins were loosed, and his knees did smite one against the other. Likewise also king Agag, at the first thought of joy, that his life should be preserved, came forth pleasantly and said. Truly the bitterness of death is passed. The very time of deliverance doth bring with it the chiefest part of rejoicing. Yea her rejoicing is so great, that presently upon the feeling of this joy, all sorrow is forgotten, not only that she findeth present ease, but that she is safe and well delivered. Why therefore should we not suffer sorrow and affliction patiently, seeing that a moment of joy will make us forget all sorrow, yea in a manner, that we had any sorrow at all. And what can be more safe and more sure, then that which God keeps, then that which God gives warrant for? I know to whom I have committed myself, saith the Apostle, 2. Tim. 2. 12. And the Lord will deliver and will preserve me unto his heavenly kingdom, to whom be praise for ever and ever, Amen. 2. Tim. 4. 18.  
Pharaoh made a cruel edict against the Israelites, that the men children should be slain, and the Midwives that were appointed for that cruel decree, refrained and gave answer, that the women of the Hebrews were not as the women of Egypt, for they were lively & were delivered ere the Midwives came at them. In like sort also is the deliverance that God showeth toward the godly. For oftentimes by God's mercy and gracious providence, they are delivered from great and mighty dangers, without the help of man, God taking the matter into his own hands. The Israelites delivered from the Egyptians in the red sea, for God gave passage; the three children in the fiery furnace, for God sent help.  
Only this is to be marked and to be amended, that presently upon joy, we do not only forget all sorrow, but also forget to give him thanks, who is the author and sender of our joy. Are there not ten lepers healed, but where are the nine? Good reason it is that we be kept so long from joy, because we are so forgetful to be thankful therefore. The Prophet Moses, Deu. 8. 10. forewarned the Israelites of this forgetfulness, against they came into the land of Can●an, as if he had leene and perceived how forgetful they would be. And when thou hast eaten and filled thyself (saith he) thou shalt bless the Lord thy God for the good land which he hath given thee. He layeth a commandment upon them. Furthermore, he giveth them this caveat; Beware that thou forget not the Lord thy God, not keeping his commandments and his laws, and his ordinances, which I command thee this day for thy wealth. And that they might be the more circumspect, he showeth them how they are like to fall into this fault. Lest (saith he) when thou hast eaten and filled thyself, and hast built goodly houses & dwelled therein, and thy beasts and thy sheep are increased, and thy s●iuer and gold is multiplied, and all that thou hast is increased. Then thy heart be lifted up, and thou forget the Lord which brought thee out of the land of Egypt, from the house of bondage. Learn therefore to give thanks for deliverance, when God sendeth it, impute it not to fortune and chance, to midwives and to men, whem often, but not always, God useth for thy help; have principally an eye to God's gracious providence and furtherance.  
Many comforts and joys are outward, as when the women rejoice to see her well delivered, the midwife, that the matter to come to so good a pass, the husband, that he hath receined his wife, as it were from death to life. But 
Prou. 14. 10.  all this joy is not so much, as that which the woman herself feels within her, her heart so greatly abounding with joy. This joy also God doth add to the joys of the godly, that the sweetness of joy that they perceive within themselves, and none knoweth it so well as themselves, is so excellent, that of all other joys this doth surmount. Which joy S. john in his Revelation expresseth, chapter 14. 3. in these words. And they sung as it were a new long, before the throne and the elders, and no man could learn that song but the hundredth sortie and four thousand which were bought from the earth. To them also was given a white stone, and in the stone a new name written, which no man knew, saving they only that received it. Re. 2. 17. Which stone and 
Re. 19 12.  name I may compare to the seal Emanuel, which is lawful for none to use, but the prince only. Such princely prerogatives are granted them.  
But the only joy of the woman being delivered, and which the text doth specify is, at the birth of a man child. 
Man child.  To be delivered of her child is a joy, but to be delivered of a man child is a greater joy. To have women children of the 
2. Esd. 9 38.  Israelites, did not so much vex Pharaos' mind, but the men children the hope and joy of their parents and their strength, they must die the death. Among the innocentes, Herode caused the men children to be slain, fearing lest one of them should wear his crown, and put him or his beside their princely royalty.  
The chiefest deliverances that ever God wrought for his people, it may be, somewhat he brought to pass by women, but most of all by men. And therefore was Moses preserved, that he might in time deliver his people. The victory and the honour thereof did belong to Barake, but because he feared and doubted, the honour thereof was ●iuen to a woman. judges 4. 9 This journey shall not be for thine honour: For the Lord shall sell Sisera into the hand of a woman. jael the wife of Heber the Benite shall be blessed above other women, blessed shall she be above women dwelling in tents. Chapt. 5. 24. Unto whom was it said: Blessed is the womb that bore thee, and the paps that gave thee suck: but to the man child; What could the midwife, or the rest of the women say more to comfort the distressed soul of the wife of Phinehas Elias son, but this; Fear not for thou hast borne a son, yet would she not be comforted, because the glory of God was departed. O Lord God (saith Abraham, Genesis 15.) what will't thou give me, seeing I have no heir? It is not so much the woman's comfort, but the midwife or other women run to the father, to tell him that a man child is borne unto him, and well is she that can bring that gladsome tidings. The grudging minds of some when they have daughters borne, (whereas indeed they should be contented with God's appointment) do show how joyful and acceptable a thing it is when God sendeth a man child. Children are Gods blessings, and why should we account otherwise of our daughters. It pleaseth God oftentimes, to send us more comfort by our daughters then by our sons, to disprove the vanity of their minds, which cannot be content with that which God sends. Yet nevertheless it so falleth out, that the men children are more accounted of then women children, whether it be that they are the weaker vessels, and God hath given man the honour, or else because women are oftentimes the occasions of the falls and overthrow of men, according to the course of their grandmother Eve, (as we read 1, Timoth. 2. 14. Adam was not deceived but the woman was deciued, and was in the transgression) howsoever the case stands, or for what cause it is, I leave it to your judgement; yet so it is.  
In the scripture for the most part there is never mention made of women children, unless it be to express matters to be considered and thought on, showing rather evil then good. As jepthe his daughter to express the rash vow of her father, Lot's daughters to show their father's offence, the daughters of Moab to make the sin of the Israelites known, the daughter of Herodias to show forth the mother's malice in the death of john Baptist. Eve had two children and both men; Sara one child, and that a son, and that an heir of the whole earth, because all the kindreds of the earth should be blessed in him, Hannah the mother of Samuel, prayed that God would take away her report and reproach of barrenness, and give there a child▪ and God 〈◊〉 〈◊〉 a man child. The wife of Zocharias being 〈◊〉 〈◊〉 〈◊〉, at last God sent them a child, a man▪ child, yea and that a great Prophet. An Angel telleth him, that his wife should bear a son, and that he should have joy and gladness, and that many should rejoice at his birth; Because he should be great in the sight of the Lord. jacob amongst so many men children, had but one Dinah, the daughter of Leah, but what trouble and mischief was raised up through her means? No doubt, men children breed much trouble and sorrow to the hearts of the parents oftentimes, but see how the scripture, rather noteth the care and grief that cometh by the womanchild. Eccle. 42. 9 The daughter maketh the father to watch secretly, and the carefulness that he hath for her, taketh away his sleep. In her youth, lest she should pass the slower of her age, and when she hath an husband, lest she should be hated. In her virginity, lest she should be defiled, or gotten with child in her father's house, and when she is with her husband, lest she misbehave herself. If thy daughter be unshamefast, keep her straightly, lest she cause thy enemies to laugh thee to scorn, and make thee a common talk in the city, and defame thee among the people, and bring thee to public shame. It may be thy daughter is not shamefast, watch and lie in wait to perceive it, and cause that other may give thee intelligence. If it be so, hold her straightly, lest she abuse herself, through overmuch liberty, as Dinah did, to see fashions, and lost her virginity. When we ask man-children, we ask not as Hamah the mother of Samuel, that it may be for God's glory, but for our own private joy, and worldly respects, and therefore God sendeth, I say not women children, but wicked and ungodly children, whether they be sons or daughters. And because thou neglectest thy duty in bringing up thy children in the fear of the Lord, therefore God sendeth trouble with thy children, and great grief and sorrow, to recompense thy foolish & unadvised joy. Make not thy choice either of son or daughter, but desire that 〈◊〉 〈◊〉 may be tone, let thy chiefest care be, that God may 〈◊〉 glorified in them, and by them. Which especially is performed by prayer for them, and in bringing them up in God's fear, and so shalt thou have great joy of thy children, when other have sorrow. And happy are those parents, that have such children as may procure their joy.  
Of all the considerations why the joy of a manchild should be so great, I may recite these two. The one is, that the man-children are more likely to come in place of preferment, or to great wealth, whereby they may be a help and a state to their kindred, if not, by their wisdom and counsel they may do them furtherance. Not but that the women children come often to the like, yet that not by themselves, but by the means of their husbands, who are to do nothing but that their husbands shall think well of and allow, at whose direction, both themselves and that which was given with them is. The second is, that by the man-child the name is continued, and the posterity increased. Which is a 
job. 18. 17. 19  great blessing of God, as we may see in the exhortation which King David delivered to his son Solomon, who recited the promise of God unto him, saying; If thy sons take heed to their way, that they walk before me in truth with all their hearts, and with all their souls, thou shalt not (said he) want one of thy posterity upon the throne of Israel. So also because the Rechabites kept the commandment of their father, their continuance by posterity was their blessing, as we read, jere 35. 18. 19 which God caused to be pronounced unto them, by the mouth of the Prophet jeremiah. Thus saith the Lord of hosts, the God of Israel; Because ye have obeyed the commandment of jonadab your father, and kept all his precepts, and done according to all that he hath commanded you, Therefore (saith the Lord of hosts, the God of Israel) jonadab the son of Rachab, shall not want a man to stand before me for ever, but his posterity shall continue, and be continually in my favour.  
What greater preferment can come to the godly to requi●e their sorrows withal, then that it pleased God to make them all man-children, and also heirs of his heavenly kingdom; if so be they can frame themselves to be content to suffer with him, else are they in no sort worthy to be glorified with him. For all the sorrows and afflictions of this life are nothing to the glory that shall be revealed. They may also be well said to be heirs of the crown, which is not so lightly obtained, for oftentimes such a matter costeth many a man his life. And how many dangers are undertaken, before we may be capable of this royalty, or thought worthy to be princes fellows? All things that are excellent have a dear price, and he that would be a prince must persuade himself it shall cost him full dear. Yet a worthy mind thinks no labour too painful, no danger impossible, and all sorrows to be sweet, which have so sweet a recompense. Reu. 4. 4. I saw round about the throne four and twenty seats, and upon the seats four and twenty elders, sitting clothed in white raiment, and had on their heads crowns of gold. Reu. 3. 11. Behold I come shortly, hold that which thou hast, that no man take thy crown.  
To the preferment of the godly this also may be added, 
N●me.  that their name and good report shall live for ever, whereas 
〈◊〉 39 13.  the remembrance of the wicked rot. Many things are done by the wicked for a name, but it turns clean contrary. For the credit of their name shall be but shame; and discredit shall be their glory. They that built the tower of Babel got themselves a name, but with d●risition of their folly, and as good have no name as such a name. But the name that the godly leave after their death is precious, and the constant Martyrs that gave up their lives for the profession of Christ his truth, are remembered with reverence. Their bodies although they have been put to extremities and grievous punishments, yet shall their names live for evermore. The congregation shall talk of their praise, and although they be dead, they shall leave a greater fame than a thousand. The doting foolishness of the world is such, ever to neglect heaven, and to seek for a name in earth, where nothing is firm, nothing continueth, but fadeth away, and perisheth as a thought. What is a name of great wisdom, of great wealth, of great eloquence, of warlike prowess, yea of the prince's favour? In the world they are obtained, in the world they are enjoyed, and to the world they must be left. Besides this, the name of the godly is more durable and of longer continuance, he that will lose his life shall save it, he that esteemeth more of the favour of God, than the favour of the world, shall in this life have sorrows and persecutions, but in the life come joys. Their names are defaced on 
Re●. 2. ●7.  earth among the wicked, but they are written in heaven and registered in everlasting remembrance. Rejoice (saith Christ) that your names are written in heaven. Yea let them rejoice with joy unspeakable, because that none shall be saved at the dreadful day of judgement but they, whose names are sound in the writing of Israel, and recorded in the book of life. For whosoever was not found written in the book of life, Revelat. 20. 15. was cast into the lake of fire, where is nothing else, but burning and brimstone, weeping and gnashing of teeth, and woeful lamentation without any compassion.  
The former part of the similitude and comparison being 
Application. I will see you again.  ended, now followeth the second, consisting in application, set down in these words. And ye now are in sorrow, but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. This application 
john. 1. 51. & 14. 19  as you see is furnished with three proofs; whereof the first is, I will see you again. The woman when she traveleth hath sorrow, but when she is delivered of a man-child, her sorrow is turned, yea and swallowed up of joy. I will see you again. So still he performeth his word and promise; Your sorrow shall be turned into joy.  
When the Apostle Saint Paul took his leave and his last farewell of the Church of Ephesus, kneeling down and praying with them, they wept all abundantly, and fell on Paul's necite and ●●●ssed him. Being sorry for nothing so much, as for the words which he spoke. That they should see his face no more. How then could the Apostles choose but be sorry and weep abundantly at the departure of our Saviour Christ, which was so dear a friend unto them, and whose presence they had so long enjoyed, to their great comfort and contentment. Departure of loving friends breeds pain, and taking of leave is often with great heaviness. As we see when one is to departed from his friends, and to take his journey into some far country, this grief of departing is joined with shedding of tears. But when there is departure by death, them what weeping, what wring of hands, what outcries and lamentation? The reason of this their excessius sorrow, for the departure of their friends, is, that they are without hope. Who although they sh●l ●ée their face no more, yet ought they to be assured, that their souls shallbe at rest, and in the hands of God, and that no torments shall touch them. They that are thus persuaded leave their sorrow, and are contented with Gods will, and are also thankful, that it hath pleased God to take them to his mercy, and that he hath released them out of the troubles of this miserable world. Yet are there some that are of opinion, that even in heaven also they shall have knowledge, and see their friends again which are departed in the Lord, which is a matter to abate all sorrow. Nevertheless we may not imagine any worldly knowledge; For greater things are reserved for the saints of God. According to that we read, 2. Cor. 5. 16. Wherefore henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet now henceforth know we him no more. Our Saviour Christ when he departed from his Apostles, and was taken away by death, he took his leave of them, but not his last farewell. After a while ye shall not see me, and yet after a while ye shall see me. Did not the holy Martyr S. Stephen see jesus standing at the right hand of God? And shall not the time come, that all the godly shall sit with him in the kingdom of heaven? A friend being departed far out of sight and abiding in a strange land, our heart and delight being settled upon him, how earnest is our desire to see him, and to talk with him, and to be in his presence, yea if we can hear but any talk or tidings of him, or receive any token from him, how greatly doth it rejoice us? And all is, because of the doubt and fear that holdeth our minds that we shall see him no more. But if our friend being desirous of our welfare, and for the bettering of our estate do send us word, what a fruitful soil he dwelleth in, and how he can provide us if we will come unto him, a place to dwell in, so that it shall be to our great contentment and good liking: not only the joy of our friends presence will move our hearts, but also the bettering of our estate shall cause us to undertake a long journey, and that without wearisomeness and fainting. And when we meet, what kissing, what joy, what embracing?  
Ye shall see me a while (saith Christ) and after a while ye shall not see me, for I go to the father. Therefore he put forth this parable. A certain noble man went into a far country, to receive for himself a kingdom, and so to come again, bringing rewards with him. For them, who by continuance in well-doing, have fought for glory, and honour, and immortality, and eternal life. Wherefore went Christ to his father, but to draw us unto his father, that where the head is, there might the members be, and where he is, there might we be also. He went to receive for himself a kingdom, but when he was gone, did he forget us? after the manner of the world. Out of sight, out of mind. No he is most careful for us. And although a mother may forget her child, yet will he not forget us whom he hath written in the palm of his hand, and whom he remembreth and beholdeth as the signet on his right hand. joh. 14. 2. In my father's house are many dwelling places, if it were not so I would have told you, I go to prepare a place for you (also as well as for my self.) And though I go to prepare a place, for you, I will come again and receive you unto myself, that where I am there may ye be also. Now though he be absent from us, yet he remembreth us, and sendeth us many tokens of his love, to put us in mind, that we shall come to his sight, to our great comfort. Which tokens, are his gifts and graces, benefits and blessings, daily poured upon us. But of all tokens this is the surest, that he hath sent his holy spirit into our hearts, to witness unto our spirtite, that we are his children, and shall also in time to come be heirs of the kingdom. Whom although we do not presently see, yet are we in good hope that we shall see, and in the mean time, we must with patience abide for it.  
They shall see him which put him to death, and pierced 
Mat. 23. 39  him through, but it shallbe little to their comfort. But when we shall see him, then shall our sorrow be turned into joy, then shall we be caught up into the clouds, to meet the Lord in the air, and so shall we be ever with the Lord. Wherefore comfort yourselves saith the Apostle, one another, with these words. And though as yet we cannot see Christ, yet the time shall come that we shall see him face to face. In whose presence is the fullness of joy, and at whose right hand are pleasures for evermore.  
The next place of proof is in these words; And your 
Your hearts shall rejoice.  hearts shall rejoice. With how great joy it is, may be perceived by these words of the wise man Eccle. 25. 14 The greatest heaviness, is the heaviness of the heart. Give me any plague save the plague of the heart. For grief and sorrow, and taking thought, doth make them pine away which be young, lusty and strong, and by the course of nature are like to live many years. The reason is, because that the heart thereby doth diminish, and wear away by little and little, until the vital spirits be spent, which have all their comfort and strength from the heart. Your hearts which have been cast down with sorrow, shallbe raised up again with joy, even at the sight of my presence. In the sad and sorrowful winter, all things decay and come to nothing, but when the joyful countenance of the sun at the spring time appeareth, than every thing that lay dead and buried, péereth out of the ground and taketh heart, and groweth to strength, and cometh to perfection: So in the sorrowful days of this world, the godly are abased, but in the joyful time of deliverance, when Christ their only comforter shall appear in glory, then shall their dead hearts receive life, and comfort and joy. In respect whereof, Christ comforted his disciples saying; Let not your heart be troubled. Confirming them by three reasons. The first from his love, and the certainty of his promises. Ye believe in God, believe also in me; which am ready not only to promise, but also to perform what ever shall be for your good. In the world ye shall have trouble and affliction, in me ye shall have peace, be of good comfort, and let not your heart be dismayed, I have overcome the world.  
The second reason is drawn from the friendly care, that he had to provide for his Disciples and for all the godly. In my father's house are many dwellings places, and I go to prepare a place for you, even for every one of you. And if it had not been so, ye should have known it long ere this. The third reason seemeth most forcible, because of the performance, and present, and full possession of his promises. When I have prepared, then will I come again and establish every one of you in his everlasting habitation, and receive you unto myself, that where I am, there may ye be also. All which reasons are set down in the fourteenth chapter of Saint john and the three first verses. What can keep the heart more from comfort and rejoicing, than a troubled mind, and an unquiet conscience? the which among all the miseries and afflictions of this world the godly are free from. Which comfort of heart, Christ performeth unto them. john 14. 27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. Therefore let not your heart be troubled nor fear. The world can give but outward comforts, if it show never so much favour, but as for the inward comfort of the mind and conscience, it cannot reach thereinto, it is passed the power thereof, and must let that alone to the working of an other. And if it were not for the heavenly comfort, the heart of the godly would soon fall away. And unless our Saviour Christ had perceived such weakness, and such doubtfulness in the feeble and unconstant nature of man, he would not have uttered these words to make their comfort steadfast and sure in him. Ye have heard (saith he) how I said unto you, I go away and will come unto you. If ye loved me ye would verily teioyce, because I said I go unto the father, for my father is greater than I As if he had said, If ye loved me thoroughly, and my love were steadfast in you, your hearts would rejoice, and no troubles should move you, and no discomforts should persuade you to the contrary. This have I spoken unto you before it come, that when it is come to pass, ye might believe, and your hearts then might abound with joy. For surely those things which I have promised, shall come to pass, and therefore doubt nothing, and let your hearts be confirmed and settled in joy. Over and beside, I will send the comforter unto you, my holy spirit, the comforter of the elect and chosen, which shall not suffer your hearts to fail, but still shall raise them up in comfort in their greatest griefs and sorrows. What cause therefore have the godly, seeing these great comforts, as mighty props may stay them from falling, though in the sight of the world there be great cause of sorrow, but seeing they are we aned from the world, and are not of the world, what cause have they I say, to cast down their hearts with sorrow and pensiveness? Wherefore let the counsel of the wise man take place with them; Give not over thy mind to heaninesse. The joy of the heart is the life of man, and a man's gladness is the prolonging of his days. Grief and sorrow shorten the time, and bring age before the time. Wherefore comfort thy heart, and drive sorrow far from thee. For sorrow hath slain many, and there is no profit therein. Sorrow did slay the hearts of the Canaanites, because God had weakened their hearts. According to the confession of Rahab, of whom we read, Josh. 2. when she talked with the spies; I know (saith she) that the Lord hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land faint because of you. And when we heard of you, our hearts did faint, and there remained no more courage in any of us all. This is one of God's great punishments, toward them that do not live in his fear and obedience, that he will give them a trembling heart, and a sorrowful mind, 
Le. 26. 36.  to throw them out of their possessions, and to make them have no joy of their goods. Which we may partly see in the example of churlish Nabal, denying to give comfort to them that were greatly distressed. Who when his wife had told him what heavy things were toward him, his heart died within him, and he was like a stone. For the Lord smote Nabal with that sorrow that he died. Samu. 25. 38.  
But seeing in all well-doing. God doth comfort our hearts, why should we be enemies to ourselves, and to our own welfare. With the Apostles imprisoned let us sing Psalms, to testify the joy of our heart to Godward. Speaking unto ourselves in Psalms and hymns, and spiritual songs, singing and making melody to the Lord in our hearts. And seeing all our hope is, or aught to be in God, who is our only treasure, why should not our hearts be there also? Saying with the blessed virgin, My soul doth magnify the Lord, and my spirit hath rejoiced in God, my Saviour. Who although he be absent from us, yet hath he promised to come again and to see us, and to comfort our hearts and to make them rejoice. So that when your redemption shall draw nigh, then lift up your heads, and when your joy shall approach, let your hearts also be lifted up with excellent comfort. Considering what hath been foretold long agone by the Prophet Esay. 65. 13. 14. Concerning the sorrow of the wicked and the joy of the Godly. Thus saith the Lord God, Behold my servants shall eat, and ye shallbe hungry; Behold my servants shall drink, and ye shallbe thirsty; Behold my servants shall rejoice, and ye shallbe ashamed: Behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind. Four times, Behold, for the certainty thereof, and in token of admiration, as also to establish the hearts of the godly with joy.  
As for all worldly joy, which doth not agree with God and godliness, let us utterly abandon it, and banish it far from us, neither let our hearts in any sort delight therein. Because they be means to draw us from God. All these will I give thee, if thou wilt fall down and worship me. Wherefore if thou mightst be set upon the highest mountain, there to behold the joy of earthly majesty, if thou mightst be possessed and enthroned in the glory thereof, yet far is it, that thy heart should be settled in any certain comfort. Take hold of that comfort and joy, which Christ thy saviour and redeemer hath promised, which though thou canst not see as yet, in due time thou shalt be partaker thereof. Let thy heart therefore rest upon this and despise the other; for the one shall vanish, the other shall never deca●e. Which is very well confirmed, by the last place of proof in the application; Your joy shall no man take from you.  
I will see you again; your hearts shall rejoice; and your 
Your joy shall no man take away from you.  joy shall no man take from you. Which toy is so much the more esteemed, because it is no common joy, no worldly joy, where sorrow and trouble may follow as a change. For worldly joys are often taken away, and have divers ellipses, alterations, and changes. Soon come, and soon gone, soon ripe, and soon rotten. Moses could not see that goodly mountain and Lebanon, which if he had seen, the sorrow and trouble of the backsliding people, would have daunted his joy. Besides, his longing would soon have been satisfied, and there is a kind of glut in worldly joys. But although he could not see that goodly mountain of Lebanon, yet he was brought into the highest mountain, far more goodly, beautiful, and pleasant, than all the mountains of the world, being full of olive branches for Noah's doves. Where such joys are settled, and are hereafter to be seen, which suffer no change, no alteration, no blemish; the which the more we desire, the more we may, and our longing shall never be satisfied. Behold the joys of the world, and see whether they be as durable as the Moon, which changeth every month. When the Sun ariseth, the beautiful flower withereth, and the place thereof shall know it no more. Glorious Tyrus shallbe rob of her riches, Ezech. 26. and they shall spoil her merchandise, her walls shall be broken down, and they shall destroy her pleasant houses, and they shall cast thy stones and thy timber, and thy dust, into the midst of the water, and thou shalt be built no more; For I the Lord have spoken it. Thus will I cause the sound of thy songs to cease, and the sound of thy haps shall be no more heard. Reu. 18. O beautiful Babylon, the apples 
Eze. 26. 21. & 27. 36. & 28. 9  that thy soul lusted after, and those things which thou lovedst best, are departed from thee, and all things which were fat & excellent are gone, and thou shalt find them no more. And they that wondered at her beauty, and shouted for joy, to see the great city, that was clothed in fine linen, & purple, and scarlet, and guilded with gold & precious stone, and pearls, even for her shall they weep and lament, saying; Alas, Alas. With great violence shall the great city Babylon be destroyed and cast away, and shall be found no more. The voice of harpers, & musicans, and of vipers, and trumpeters, shall be heard no more in thee, and no craftsman of whatsoever craft he be, shall be found any more in thee, and the sound of a millstone shall be heard no more in thee. And the light of a candle shall shine no more in thee. And the voice of the Bridegroom and of the Bride, shall be heard no more in thee. What is it to have the joy of the world, to see the multitude of children, increase of cattle, to live in outward peace, to rejoice in the sound of organs and pleasant instruments, and suddenly to go down to the grave, and that without all hope. Who though he be dead and gone, yet is he kept unto the day of destruction, and shall be brought forth to the day of wrath. Worldly comforts and outward joys shall be taken away. But the joys of the godly are such, which are not seen, and which this world is not worthy of, and which shall not be taken away, for God hath so promised. Let this word be thy warrant, and a steadfast belief thy anchorhold. Esay. 3 5. Strengthen the weak hands saith the Lord by his Prophet, and comfort the feeble knees. Say unto them that are fearful (of sorrow and trouble, and persecution) behold your God cometh with vengeance, even God with a recompense, he will come and save you. Then shall the eyes of the blind be lightened, and the ears of the deaf be opened; then shall the lame man leap as an heart, and the dumb man's tongue shall sing. Therefore the redeemed of the Lord, shall return and come 
Eze. 28. 25. 26.  to Zion, with praise, and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall fly away. Lift up your eyes saith the Prophet Esay 51. 3. 6. to the heavens, and look upon the earth beneath, for heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner. But as for the desolations of Zion, they shall be restored, and she shall be built up, and her stones shall be laid with the carbuncie; her wridernesse shall become like the garden of Eden, and more plentiful than paradise itself, which God at the first created. joy & gladness shall be found therein, praise and the voice of singing. And if thou wouldst behold that joy, that shall not be taken away, be hold it in these three matters. The joy of the holy Ghost, which is unspeakable and indeterminable; the hope of promised reward, which is immovable; the reward itself, which is most glorious. Which arguments hear touched, hereafter may more fully be enlarged.  
Your joy shall no man take from you, no nor the devil himself, with all his legions and millions of companies, who have done us spite enough, and would as yet to the end and in the end put us from all comfort, and keep us back that we should not be partakers of any joy. Who though he hath thrown us out of the earthly paradise, yet out of the heavenly jerusalem shall he never be able to cast us, although he endeavour never so much and labour might and main. For his labours shallbe like the buildings of Babel, which were without effect and altogether in vain; and in the height of his strength he shallbe cast down like lightning. He that hath undertaken to be our help and to keep us, will never fail us, john. 6. 39 This is the father's will, which hath sent me saith Christ, that of all which he hath given me I should lose nothing, but should raise it up again at the last day, and that every one of them should receive everlasting life, when as death and damnation, the power of the devil and hell torments shall utterly be broken. john. 10. 28. I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. For my father which gave them me, is greater than all (and mightier than the mighty) and none is able to take them out of my father's hand. I and my father are one. Re●e. 20. 4. And I saw seats, and they sat upon them, and judgement was given unto them, and I saw the souls of them that were be headed for the witness of jesus, and for the word of God, and which did not worship the beasts, neither his image, neither had taken his mark upon their for heads, or on their hands; and they lived & reigned with Christ a thousand year, as if he had said ten thousand worlds. And against, cap. 7. 13. One of the Elders which appeared unto S. john in a vision, said unto him; What are these, which are arrayed in long white robes, whence came they? And he said unto him, Lord thou knowest. Who answered, these are they which came out of great tribulation, and have washed their long robes, and have made their long robes white in the blood of the lamb. Therefore are they now in the presence of God, who now hath wiped away all tears from their eyes. For the former things are passed, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain and grief. And him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the city of my God, which is the new jerusalem, which cometh down out of heaven from my God, and I will write upon him my new name.  
Mary hath chosen the better part which shall never be taken from her; he that drinketh of the fountain of life, shall never thirst again. The despised of the world and the beloved of the Lord, shall be to the Lord for a name, and for an everlasting sign, that shall not be taken away. He will make them an eternal glory, and a joy, from generation to generation, the Lord shall be their everlasting light, and God their glory. For God shall appoint comfort to them that mourn, and give them beauty for ashes, the oil of joy for mourning, the garment of gladness, for the spirit of heaviness, Esay. 61. 2. 3. For their shame and unworthy reproach, they shall receive double, even abundant recompense, and for confusion, they shall rejoice in their portion. In the holiest land of all, where none but the chosen shall dwell, they shall possess the double, everlasting joy be unto them. This is the heritage 
●. Esd. 2. 27.  of the lords servants. It is a joy that their miseries shall have an end, and their sorrow shall quite be taken away; but how much more may they rejoice, that their joy when it cometh, shall never be taken away. And all that have this hope, may well say with the Apostle, with great comfort and gladness of heart; Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written; For thy sake are we killed all day long, we are counted as sheep for the slaughter. Nevertheless in all these things we are more than conquerors, through him that loved us. Wherefore I am now persuaded and fully resolved, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate me from the love of GOD, which is in Christ jesus our Lord.  
To conclude, let us with all love and zealous affection, undergo this burden, that it shall please God to lay upon us, how heavy so ever. For God will not fail those that trust in him, but will give them a comfortable issue, neither will he lay any more upon us, than he will make us able to bear. Admit the burden be very heavy, yet seeing we are sure to be well paid for our labour, and again, that we have but a little way to bear the same, and shall after a while, and that a little while, be eased; who is it, that would not strain himself greatly to go through to his ways end, rather than for sparing so short and so small a labour, to lose so great and so present a reward. We are kept by the power of God, through faith unto salvation, which is prepared to be showed in the last time and at the day of judgement. Wherein we rejoice, though now for a season (if need require) we are in sorrow and heaviness, through manifold temptations. That the trial of our faith being much more precious than gold that perisheth, (though it be tried with fire) might be found unto our praise, and honour, and glory, at the appearing of jesus Christ. Who hath purchased an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for us. And if through hope and patience, being strengthened by God's spirit, we hold out in all sorrows, troubles, extremities, and persecutions, we may be well assured, that all our sorrow shall be turned into joy, and such joy that shall never be taken from us. All which virtues, and supernatural, and celestial qualities, which is the glory and crown of the godly, God in mercy bestow upon us. Which glory having received, we may surrender it into his hands that gave it us, and in all humility, with the Elders spoken of in the Revelation, we may cast down our crowns before the throne, saying; Praise and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for evermore.  
Amen.    

A mean to moderate our joy, and to abate the excess thereof, and to move us to preparation of mind.  R. T. 
IF we consider how the malice of the whole world, and the hatred of the greatest princes & men of might is kindled and inflamed against us, partly through envy of our wealth, and partly for the hate they have to true religion, and how they are confederate and have combined themselves against the truth of God, and against the Lords anointed, for the defence of the same, who by secret conspiracies and open attempts of horrible treason, by raising the subjects against the Prince, and the people against their lawful sovereign, have at many times by divers ways endeavoured, the death of her royal person, decay of religion, destruction and calamity of this our native country; shall not our laughter be turned into mourning, and our joy into heaviness? Whose determination, had they effected according to their minds, our streets had run with streams of blood, our children had been slain before our faces, our daughters ravished in our sights, our wives abused before our eyes, our houses on flaming fire in our presence, ourselves finally murdered in most cruel manner, God's truth had perished from among us, religion and the gospel had been put to flight, romish superstition had invaded this land again, to the destruction of innumerable souls. When with careful diligence we recount these dangers, and with thankful hearts for that miraculous deliverance out of the jaws of so cruel lions, and grateful memory to God for so wonderful safety from so bloody enemies, we shall remember these things, shall not our laughter be turned to mourning, and our joy into heaviness?  
When we consider beside this, that the hope of our happiness, the state of our wealth, the continuance of the Gospel (in man's opinion) with us, the term and time of our peace, the prolonging of our prosperity, standeth in the life of one most tender woman and virtuous Princes, under the shadow of whose wings, by the great providence of God, we have these thirty seven years been shrouded from many dangers, and mightily protected from sudden perils, at home and abroad; by our open professed enemies, and our own unnatural Countrymen: by whose godly zeal, religion hath been erected, the truth of God's word established, the glorious Gospel of Christ maintained; though the princes of the world have snuffed and raged, fretted and fumed, stamped and stared thereat; by whose gracious government, every man hath hitherto in peace eaten the fruits of his own orchiard, the grapes of his own vine, the commodity of his own land (not the least of God's blessings among men) without either hostile invasion, or civil dissension to any great damage: whose term of days cannot be but the end of our prosperity; whose day of death, shall be the beginning of our woeful wretchedness; whose rest with God in eternal peace, our entrance into troubles in this Commonwealth; her yielding to nature (which the Lord defer long to his glory, and her endless comfort) the first step and degree as it were to our miserable calamity: this I say when we do consider, shall not our laughter be turned into mourning, and our joy into heaviness, to see the uncertain, ticklish, and hard condition, whereinto we are driven?  
Gloria Deo, soli & gratia.  
FINIS.   

LONDON Printed by Tho. Creed, dwelling in Thames street at the sign of the Katheren-wheele, near the old Swan.  
1595.