❧ A Sermon preached at Paul's Cross the Friday before Easter, commonly called good Friday, in the year of our Lord. 1579.  
By john Knewstub.  
Printed in London at the three Cranes in the vintry, by Thomas Dawson for Richard Sergier. 1579.   

❧ A Sermon preached at Paul's Cross the Friday before Easter, commonly called good Friday, in the year of our Lord. 1576.  By john Knewstub. 
IT is thus written (right Honourable and well-beloved in our Saviour Christ) by the Apostle Saint Paul, in the second Chapter of his Epistle unto Titus.  
11 The grace of GOD, that bringeth salvation unto all men, hath appeared,  
12 And teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly, in this present world.  
13 Looking for the blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ.  
14 Who gave himself for us, that he might redeem us from all iniquities, and purge us to be a peculiar people unto himself, zealous of all good works.  
15 These things speak, and exhort, and rebuke with all authority.  
This text doth divide itself into four principal parts: The first part commendeth a teacher unto us, in these words: The grace of God that bringeth salvation, hath appeared and teacheth us. The second declareth what it is that he teacheth us, to wit, To deny ungodliness & worldly lusts, and to live soberly, and righteously, & godly in this present world, waiting for the glorious appearing of jesus Christ. The third, noteth what cost and charges the son of God Christ jesus our Lord and Saviour was at, to have us good scholars, and to profit well in this doctrine, & is contained in these words: Who gave himself for us, that he might redeem us from all iniquity, and purge us too be a peculiar people unto himself, zealous of good works. The fourth and last part, describeth the order of this School, & the manner of teaching and training up of Scholars, in these words: These things speak exhort, 
1. Reg. 1.29.  and rebuke with all authority.  
Concerning this Teacher (to resolve you in few words,) It is the Gospel of God, which is the power of God unto salvation, for so many as shall believe it: And therefore may well be called the grace of God that bringeth salvation. The comparing of this verse, with the next before, will let you plainly see, that it cannot be otherwise meant, then of the word of salvation, the Gospel of jesus Christ: Which for just causes, is commended unto us under this glorious title of the grace of God that bringeth salvation. It is the Gospel then, that teacheth us to deny ungodliness, neither doth it only tell us barely and nakedly what is to be done. But with sweet promises allureth, and with great persuasion & most loving counsel & advise, doth exhort & provoke us thereunto, craving, beseeching, & entreating us to yield and consent: not leaving out any thing, that is likely to further the matter that is in hand.  
The nature of man being (as it is) desirous of knowledge, how can he but be welcome unto us, that professeth to teach. If there were no more but the name of a Teacher, it were enough to drive us to some consideration for the good entertainment of him, albeit we had never seen nor heard the man before. But when these Teachers bring gifts with them, the better to persuade, & when those become teachers & persuaders, to whom for all our welfare and happy estate, we are wholly beholden, may their advise possibly (think you) be neglected, and not esteemed of any, who hath but the lest spark of humanity or good disposition in him? And behold the grace of god that bringeth with it our salvation, teacheth and entreateth us, to deny ungodliness, & worldly lusts: and to live soberly, righteously, and godly in this present world.  
If you like Teachers, that persuade & enter into the hearts of men by gifts, you can not mislike him, I am well assured, that bringeth no less gift than your salvation. If gifts do commend, I think he is sufficiently commended unto us, & most true it is, that gifts and benefits, cannot but commend their Masters that bring them. Solomon saith, 
Prou. 21.14  that a gift laid secretly and closely in the bosom of him that is offended with us, is able to assuage anger when it is grown so strong, that it may be said to have sinews and bones. He saith more and besides this, 
Prou. 17.8.  That a reward is as a precious stone, it prospereth & prevaileth, whethersoever it turneth. Rewards and gifts received, hold a man as captive and Prisoner unto the giver, so that he is scarce his own man, but seeth with an other man's eyes, and dealeth with an other man's hands, for he who cometh commended unto us by some reward and gift, is able, as it were by some enchantment, to set what colour he will upon his matter, and that so cunningly, as the wisest man that is of us all, shall not bewray it. For do we not read in Deuteronomie, That rewards blind the eyes of the wise, 
Dent. 16.1  and pervert the words of the just? And this is the cause, why in that same place, the judges are forbidden to take rewards, for such is the corruption of man, that he will not stick to persuade his evil cause by those means, if he shall understand that the judge lieth any whit open on that part. But this infirmity of man, who oftentimes furthereth his evil cause by gifts, may not so prejudice the holy Ghost, who is without all suspicion to commend evil causes unto us, but that it shallbe always lawful for him to use what way of persuasion as shall best like him: yea to enter upon us even by gifts, and to 'cause the grace of GOD bringing with it our salvation, to entreat us to deny ungodliness, and worldly lusts: to see if that which is so piercing of itself, be able too touch us: that which persuadeth so greatly, be of force to prevail with us: that which oftentimes speedeth in evil matters: may find favour with us to promote the best things. For what hath he not obtained among men, that by gifts hath continued to persuade. And among gifts, there is some diversity, some be more able to move us, 
〈…〉  than others are some persuade more effectually than others do: For those benefits, have always been regarded above the rest, that have drawn us out of some great danger, or have comforted us in some great extremity. The memory of such, is wont to be of greatest continuance, and of most thankful remembrance with us. When David would persuade Bethsabe his wife that Solomon should be king after him, and put her out of all doubt, that she need never to fear the matter any longer, he pledgeth for the assurance of his word, his thankfulness unto God, for such benefits, as could not but bind his obedience: That is, his often deliverance out of trouble. As the Lord liveth (saith David) who hath brought my soul out of adversity, Solomon thy son shall reign after me.  
The benefits are not lightly regarded, that are received in adversitte: For the present sense and feeling of the misery, doth greatly enhance the price thereof. And therefore David took away all occasion of doubting, when he pawneth for assurance of his word, so great a matter, as was his thankfulness for his deliverance out of adversity: For it could not be, that he should forget to redeem so great a gage. And in this highest degree of gifts, cometh this benefit commended unto us, for it is the grace of God that bringeth salvation: And bringing of salvation, proveth our estate to have been damnable before. It is not only misery them, that we were plunged in before this benefit came, but a misery of miseries: for we were holden under the thraldom of death & damnation. Such a benefit deserveth thankful remembrance, it speedeth, where any persuasion will prevail: such a gift, a man would think, should found favour, & prospero whither soever it turneth. Having succeeded so great and grievous a misery: how can it, but have the cast of most bountiful & sweet mercy: We may learn by this that hath been said, what the cause is, why the holy ghost saith not simply The Gospel teacheth and exhorteth us: but saith the grace of God, which bringeth salvation, teacheth and exhorteth us: for it is the Gospel that he meaneth, and yet he calleth it, The grace of God that bringeth salvation: to make us more mindful of the matter. This manner of persuading by gifts and benefits, used of the holy Ghost: may learn us a profitable lesson, how to withstand temptations unto sin whatsoever: to wit, by keeping fresh in memory, the several benefits of God towards us, making them as bulwarks, against our sinful assaults, so that when they allure us, we may thus answer them, The God who hath redeemed my soul from all adversity, doth forbidden it me: The grace of God to whom I own my salvation, doth deny it unto me: The goodness of that God, of whom I have received life, health, honour, wealth, deliverance out of these and these troubles, preservation from the murderer, evil tongue, and slanderer, doth desire me, that for all the good will that ever he hath borne me, I would not consent unto it.  
If any Prince should by special pardon, deliver a subject from death, that by law and justice had deserved it, and after advance him to some place of honour in the Land: hard and unthankful were his heart, if those suits especially of the prince, which brought with them the remembrance of this mercy for their better entertainment, should nothing be regarded: and in very deed, the benefits received from our God, should be notes of remembrance unto us, for his several suits against sin, and should be always at the albowe jogging of us, to remember him, when sin would pull us from him, And with these or such like speeches to sound in our ears: That Lord that took thee off the Ladder, when the sentence of everlasting death had passed against thee, biddeth thee now remember him: that God who hath picked thee out of so great a multitude, that continued in their infidelity, hardness of heart and obstinacy, and blessed thee with special knowledge, comfort and confidence in him, now willeth thee not to forget him. It shall be profitable for us, to behold this in practice, which now in doctrine can not but delight us.  
joseph, warring with the wicked attempts of his Mistress, who would have enticed him to commit wickedness with her, beareth off all her wicked assaults, with this armour. For the very remembrance of his masters good will & benefits towards him, bridleth him so, that he dare not assent unto her shameful demand, even in respect of the injury, that he should do unto a master, so good and well deserving at his hands. Behold (saith joseph unto her) my master knoweth not what he hath in the house with me, but hath committed all that he hath into my hand, there is no man in this house greater than I, neither hath he kept any thing from me, but only thee, because thou art his wife. How then can I do this great wickedness?  
The benefits of his master towards him, seem so great a matter in his eyes, that he would learn of that impudent and shameless woman, if impudency itself could happily found out any colour of reason or excuse, for so great and grievous an offence: How then saith joseph, after he had recited the great kindness of his master) can I possibly do so great wickedness? not thinking otherwise, but that shamelessness itself, would blush at such unkindness, and unthankfulness, as that was, & with shame enough begin to give over, as one who had nothing more now to answer, in so foul a matter. There is no man so base, but in respect of some benefit received from God, he speaketh that sometimes in his heart, which joseph uttered in word: to wit, there is no man greater than I: but there are few that infer thereupon, as joseph did, how then can I do such wickedness against him, that hath made me the greatest. It were a godly advantage had of Pride, to make this gain of our mounting and aspiring thoughts, which would persuade us that we be the greatest: and thus to reply upon them: If I be such a one, how then can I lie sleeping in security, ignorance of God, and his word, malice and unmercifulness: being sworn enemies to his kingdom, that hath thus advanced me? You see by this that hath been said, what is the use of God his benefits, even to be the bane of ungodliness, & to smite thorough this old man of ours, this corrupt nature: directing the Spear of God's grace, even to the heart root of Sin, when it stirreth within us: So that sin shall no sooner put out the head, but we (calling to mind some one, or other special benefit of God) shall be ready with that same weapon of his grace, to run upon it, and wound it at the heart. Therefore we see what necessity lieth upon us, (except we will exceed in all unthankfulness) to yield ourselves obedient scholars unto this Teacher: even the grace of God which bringeth salvation.  
Having spoken thus much of the schoolmaster, order requireth to tell you what the lesson is, which this good Schoolmaster, would so gladly learn us, and that is this: To deny ungodliness and worldly lusts, and to live soberly, justly, and godly, in this present world. Let us see what this great grace requireth of us, even denial of ungodliness, and worldly lusts. Thus doth the spirit of God begin with us, for we are so wretched and wicked matter, that we must be weeded ere any thing may safely be sown or planted in us. This monstrous contagion & Leprosy are we admonished of, in the order of teaching, used by the holy ghost, generally throughout the scripture. In the Moral law, almost all precepts were negative: Thou shalt do no murder: Thou shalt not commit adultery: Thou shalt not steal. etc. to declare that the chief goodness of a Christian, is to have conquered most evil in himself: and that man to be the best, that hath drained his corruption most: I mean that hath driven most corruption out of himself, & holden his affections in most subjection and obedience. David demanding how he may do good of a young man, setteth out his meaning in these words: Where withal shall a young man cleanse his ways. 
Psal. 119.  job after he hath greatly commended wisdom, not finding any thing of sufficient value to esteem it by, nor any creature that can point out the place unto him, and say, here is the breed of it: in few words closeth up the matter, & saith: To departed from evil is understanding: 
job. 28.  So that a man, who doth not weed evil out of him, can never look for any good of that he hath sown. But let us come unto the particulars: we must deny ungodliness. What ungodliness is, I can not better tell you, then by opening who be ungodly men, as they are described at large in the 21. of job. They say unto god, departed from us, for we desire not the knowledge of thy ways, 
job. 21.  who is the Almighty that we should serve him? and what profit shall we have, if we pray unto him?  
The first note of them is, They say unto the Lord, departed from us. Not that they are grown to such wickedness, as that this should be the speech of the tongue, but the affection of the heart: neither yet that simply they would have God go from them, but that they would meet him, & be acquainted with him, without his word: For they say, We desire not the knowledge of thy ways. That this is the true meaning, that they do not other wise put the Lord from them, but because they would not deal with him in his word, is apparent in the next chapter: where Elephas reputing job among the ungodly, & willing him to acquaint himself with God: useth these words: Receive the law at his mouth, & lay up his words in thy heart. The Lord may not be divided from his Law for that is to tranfforme him, & to sunder him from himself, his wisdom being a part of himself, & to make an Idol of him. Yet is no thing so common, as to do those duties of serutre which pertain unto him, or unto our brethren, without consulting or conferring with the word. For to let the Papists alone who do transubstanciate the word, both into a foreign tongue, and also into a strange sense: How many be there among us, that go into great matters at adventure (as they say) even led by the common and ordinary course of custom, because they have been so accustomed, 
Prou. 20.18  notwithstanding that Solomon doth teach us, not to let thoughts tarry in the heart, but such as have been placed there, by counsel and authority from the word: and so doth he think also of war, and chargeth us, that we should not enterprise it, but by counsel from the word. Which both of them, might seem of duty to plead privilege, and to claim pardon in regard of the sudden coming, & unadvised bursting out of them.  
Now when it cometh to pass, that we are particularly pressed by the word, to let go any pleasure or profit, that we long enjoyed, who seeth not then, how with full mouth we cry, departed from us, we will none of thy ways? Then you see there is no remedy, but we must hold the Lord fast to us in his word, for it hath been always the commendation of the godly, to have walked with God. We are not said to walk with God according to his infinite Majesty & Essence, neither yet in that sense are we said to departed from him, for his divine being, doth not show itself unto creatures, neither is he visible unto us, but he hath drawn nigh unto us in his word, & we must walk with him by that. For how shall we fear corruptiō, that is so naturally engraffed in us, if his presence do not fray us from it? And what christian, who any whit hath known his own infection, dare but once dream, that his presence by his word, should not be greatly needful, to awake him often, and rouse him out of the sleep of mind, while he understandeth by the word ever and anon: that the Lord goeth quite contrary to him, and is departed altogether from him. We are therefore to question with the word of God: how fareth it with me in this deed? am I gone from my god? have I in displeasure taken my leave of my Lord? have I driven my Saviour far out of my sight? Can it be well with me, while my God turneth his bark on me? But when men live without remorse of conscience, while they cannot abide once to look upon themselves, in the glass of God his word, while it is death for them, once to examine their doings, do they not say depart from us, we will none of thy ways? When jeremy the Prophet in in his 8. Chapter, would note out the desperate state of the people in his time, he setteth no other mark upon them but this: There is no man that saith what have I done: 
jerem. 8.  but every one turneth to their race, as the horse rusheth to the battle. Then there is no way, unless we would join with this desperate people, but that we must still hold God before us in the light of his word, and often come into his presence, while we take at sundry times the accounts of our doings by the word: accounting not only with the word of God, 
Esay. 30. 1.  for the general duties of Christianity, but also for the several duties, that our particular calling and place doth bind us unto. We must needs conclude then, that ungodliness reacheth further than to Turks, Atheists, and Papists, who set the Lord clean beside his word, even to those which without remorse run on, without any presenting of themselves & their deeds, before the presence of his word, w the Lord seeth to be so necessary, as that we cannot want it, being otherwise as untoward scholars that will do nothing when their master his eye is not upon them. therefore let us all in the fear of God pray that we may have love unto the word, and liking to be in the sight of our God, which is, when we have our lust and longing, to be under the government of the Gospel. This is it, that Solomon spendeth so much time about, in the proverbs: urging still, that Wisdom must delight us, and find some loving entertainment with us: and that we never so please ourselves in our towardness, as to imagine, we could long want this necessary help of his presence. Unto this familiar conversation with God in his word, he promiseth all blessings, and deliverances from the greatest dangers. We must deny this ungodliness, that speaketh these words unto the Lord: Departed from us, for we desire not the knowledge of thy ways. What wickedness were it, either with the Papist, to set a viso upon the Lord his face, and to make him look as we list: either else with the secure an careless Christian, to let him look as he liketh, so we need not to look upon him? The Lord hath planted the ministry of the word in his Church, not only to teach us barely, but also to comfort us in our journey, and to quicken us in our duties, yea, and to fear us also from sin.  
Who is the Almighty, that we should serve him? This is a second note of ungodliness, an usual speech of ungodly hearts, how so ever the tongue be clear of it. For in deed they have no inward acquaintance with him, neither do they in truth see any such deserts towards them, why why they should be servants unto him. The benefits they have, they see them common with other, but as for any special regard had of them, they do not understand of it, and while they see nothing in God toward them, but that is general unto all, they ascribe nothing unto him, but a general kind of goodness, which they take to be indifferently cast down among men: to be taken up of so many as william. Besides this, they never accquainte them with the sight of their sins, and the desert thereof, which should lead them into a misliking of themselves, & let them see other wages than benefits, to be by all equity and right due unto them. Thus it falleth out, that they would have him show, wherein he hath so hound them, as he might demand so great things of them: as if they should call for a reckoning, to see what is come in, seeing the charges arise so great, and the duties laid upon them, so many and diverse. Thus while the ungodly receive benefits, but not as tokens of fatherly affections, while in the use of the benefit, they are no whit confirmed in the peculiar care and affection, which he beareth his elect, they cannot but say: Who is the Almighty that we should serve him? What token have we of his special good will, why we should in such difficult matters serve him, & with such danger attend upon him? For in very deed, he that shall get out more than ordinary service, had need see more than common good will in him, who shall exact it. They enjoy the benefit as other do, but so as they do repose them in it, and return no special thing into the accounts of the benefactor, whereby they might know he maketh an other reckoning of them, then of the common sort: even such as a loving father doth of his own son. Moreover, their sins are seldom or never in their sight, I mean with this consideration, that in justice they do deserve, not only the stopping of the course of his grace: but even to have let in upon them, the floods of his wrath. Which thing if it were truly seen, could not but set a great price upon those benefits, that come in over such deserts. The mind of the giver, commendeth not the gift of them, for they see not so far: they join them not as seals to his letters of free grace, I mean, to the free grant of his grace: notwithstanding, we be forewarned of this dividing of them, and so straightly charged to unite them: Beware lest thou say in thine heart, my power, 
Deut, 8. ● 18.  & the strength of mine own hand prepared me this abundance, but remember the Lord thy God. For it is he which giveth the power to get substance, to establish his covenant, which he swore unto the fathers, as appeareth this day. Is it not a great villainy, to taste so liberally of his benefits, and yet to persuade us so sparingly of his good will? to have so friendly dealing with his gifts, & so little liking of himself, that when we have deucured so many benefits, we should inquire of the Almighty, who he is, that we should serve him, as if yet we had seen nothing, to bind our service unto him? Can there be more unkindness, then in so many benefits bestowed, to gain no good will? so many benefits to be let out, & no good will to come in with them again? That we may the more clearly see into his good will, & free mercy through his benefits, we must be brought back now & then unto our sins, and the just deserts thereof. For than shall we reckon them to be benefits in deed, when we see what doeinges they have succeeded, and been joined withal. Thus allayeth Moses the pride of the people of Israel, and getteth GOD his due honour among them in the ix. of Deuteronomie, Speak not thou in thy heart, (after the Lord thy God hath cast them out before thee) saying: 
eut. 9.4.  For my righteousness the Lord hath brought me in, remember and forget not, how thou provokest the Lord God to anger in the wilderness, since the day thou didst departed out of the land of Egypt, until ye came unto this place: ye have rebelled against the Lord. He calleth to mind sundry of their grievous cransgressions particularly reciting the time & the place. By these rules let us try, who in matters of any weight laid upon them by the Lord, are like to return this answer: Who is the Lord that I should serve him? Even so many as do find, no sweetness nor taste in him by his benefits, as are no more confirmed by his blessings, in his fatherly affection towards them: such as get thereby no strength of faith: such as do not hold themselves, the more bound unto him: as are not the more delighted in him: as are not the more desirous to walk worthy of him: as find not their heart the more inyfull in him: as find them no better minded to his law, to the which he hath set over his own love: even those I say, that devil in the benefits, & so they have their desire, they hold that their heaven, and their happiness: that look no further than the benefit, that stay upon it, and inquire no further whether God do love them, and is become a father unto them, so as they may account upon his benefits, as gifts from a loving father: those that think themselves then to use his benefits best, when God and all goodness is the furthest from their mind: those that can find no taste in these temporal blessings, unless the mention of him who giveth the taste and savour unto them, be indented and conditioned withal, to departed far from them, for that time which they have to use them: those that will never set their sins in sight, that they may further the account of the benefit, and the good will of the benefactor. We must deny this ungodliness, that yet demandeth, Who is the Lord, that we should serve him? After so long use of his benefits.  
Now would I know, where we might have a place for them, that are less acquainted with him, than they were many years ago, who have less comfort in his word, less Religion, less obedience, less good conversation: as for them that take his benefits, and with them do war against him, their place is taken up already in the nethermost pit, if the Lord give not great repencance: therefore brethren for God's cause let us hasten our better acquaintance with him, who by benefits, hath so long time commended himself unto us, and let it be our shame that he should thus long be a stranger unto us, that of so long time hath had so loving dealing with us. Let us joy more in his delights, set our hearts more upon that he commandeth, and commendeth unto us: so shall we come out of their rank, which in heart say: Who is the Lord, that we should serve him? Which men by his benefits, have received no earnest of their salvation, no pledge of any special good will, no assurance of true safety, no delight in his love, no more familiarity with him, nor greater comfort of him: who are no more drawn out of the world, and her delights to follow him, who hath in so sundry gifts witnessed his good will: called them unto him, and pledged these as earnests, that his own glory abideth for them.  
Now would I see where we might set them, if not in his rank who have so often been fetched up from the love of the world, by so many messengers of God's mercy, and yet have so little joy to be above, and so hungerly pursue the pleasures and profits here below, as if they had never (no not in meditation) had the sight of any other delights. The benefits than lead us unto the Lord, when in them we see him to be our father, & make the more hast to come to him having an eye to the endless life he calleth us unto: coming more in desire from these things here below, and getting more hold, and more hope above: showing as well in prosperity as adversity, that we are not wedded in our lust and desire, unto worldly goods, in wealth, by not being letted by it, to follow the way that God doth set before us, nor yet to deal mercifully with our neighbours, and to walk humbly with them: & in affliction, by holding ourselves well contented, insomuch as we want not him who is a plentiful portion, and the best veritage.  
The last note of ungodliness is this, they say, what profit shall we have if we call upon him? These are no speeches of the tongue, as I have said before, but the sense of the heart. No man so evil that maketh not some reckoning of his prayers, how some do value them, we cannot be ignorant. The holy Ghost when he hath reproved the people, for their out ward worship in sacrisices, willeth them to call upon the Lord in the day of trouble, promising that he will hear them: and they shall glorify him: 
sal. 50.  making prayer a special worship of God, and setting it before the outward sacrifices, in the 4. of Deut. 
Deut. 4.  it is made the peculiar prerogative of the people of God, because there are none in such a case as they be, who have their Gods so nigh them, as our God is nigh unto us, in all that we call unto him for. Then must it needs be, that they are in an evil taking, that see no fruit of their prayers: it being the special blessing of the people of God, to have him nigh in their prayers, by granting their petitions. But for as much as it is said to be the voice and affection of the heart, and no man being asked, will give out so slenderly of his prayers: Let us come to a further examination of it. The most sort of men, have no profit by their prayers, because they make not conscience to know and do those things, which the Lord by his word hath revealed, to be pleasing in his sight: Whatsoever we ask, 
1. john. 3.22.  (saith. S. john) we receive of him, because we keep his commandments: and do those things which are pleasing in his sight. Not marvel then if those be far from having their prayers heard of the Lord, who have neither knowledge nor liking of his word. And a great sort of others, who in profession have received his word, when they want any thing, if they see means how to come by it, either pray not at all, but forthwith use the means: either else, if they pray, it is but of fashion, as being in their judgement sure and safe already: if they see no likelihodde to attain it, being without hope, they let prayer fall. So if any thing fall out, where there was the work of an ordinary mean, it steppeth between God and his praise, & darkeneth the light of prayer: If otherwise any thing come, where prayer for want of faith was let down, that is put over to miracle or fortune: therefore in heart and of experience they cannot say, that they are any whit beholding unto their prayers. But we learn in the Book of God, that the godly pray in matters most hard to be brought to pass, and most unlikely in regard of any usual and ordinary means: and yet are heard, and give him the praise. There are named in the 107. 
Psal. 107.  Psalm, divers matters that seem to be mere casual, coming without all means, yet prayed for, granted, and with praise returned to the giver: and under those are all other also understood, that may be thought to be as casual. There is mention made of the mariners in the Sea, tossed with tempests, now hoist up, now plunged down, till their hearts fail within them: yet when they pray unto the Lord, they are heard of him, and then do they give him thanks. Other casual things are mentioned, and all comprehended. But in the last verse the holy Ghost, maketh it only the wise and godly man's work, to understand this, in truth to comprehend it, and by true and inward assurance thereof to give him the praise for it. The ungodly therefore in ordinary things are hindered by the means: inextraordinarie they see nothing but chance: and therefore they say: What profit shall we have if we pray? The children of God, knew that nothing is pure unto them, unless it be sanctified with prayer: and therefore they resort to him in all their necessities by prayer. They pour their griefs into his bosom, with desire to obtain, 
1. Tim. 3.  that they might praise his mercies, and they surely find, if they continued ask, either deliverance, either else a tolerable condition: which doth assure them, that it is not in vain to seek the Lord, and that the end will be happy. Prayer for benefits, acknowledgeth God to be the giver, and maketh praise to be given in truth: not to pray to God, is to be an utter enemy to his glory: not to pray particularly, as necessity requireth, is to envy him & his praise, and the practice of David (in particular considerations making his prayers and Psalms) doth reprove it. The Papists take God his grace to be thrown down indifferently. And men not experienced of his goodness particularly, must needs think, that he hath put all things unto a general government, for as for any particular experience, of his good will towards them, they have it not. We must deny this ungodliness, that groweth by prayer, into no experience of God his goodness. Do we think that any man, shall ever fafely put himself over unto the hope of the promises, at the hour of death: which all his life long, he never tried to be true before? We must also deny worldly lusts, and not only those, which tend to hurt our neighbour, in body, goods, or good name: but even those that hold us so in this world, as we can get no true taste in the pleasures of an other: For we are holden captive of worldly lusts, in one respect or other: until we become new creatures, looking for that glory, which shall appear at the coming of Christ. The next thing required is to live soberly. This sobriety, is a gift that moderateth the mind in his delights and affections, and may therefore well be termed The moderator of the mind. It is a gift, that doth keep the mind from pleasures altogether unlawful: & in that these be lawful, it keepeth a man from the excess & abuse of them. That it is not only restrained to the filthy desires of the flesh, may be procued in the xii. to the Romans: 
Rom. 12.  Where the Apostle appointeth this gift and grace of God, to order every man in his calling, that he take not upon him, but according to that measure which God hath given him. For in very deed, the mind of man hath many things, besides the filthy desires of the flesh, too overturn it, wherein this gift of God hath good use. It was this gift that Paul had, when as he professed himself to have learned, to be rich, and to be poor: to have been instructed, to abound, and also to want: to to be content with all estates, and to hold himself happy in them, as in a portion sent him from the Lord. It may be thought no great gift, for a rich man to learn to be rich, yet doth the Apostle say, it is a matter that requireth learning, and doth ascribe it unto Christ his work within him. It is therefore worth the labour, to enter into some farther consideration, what he should mean in this matter. The meaning he giveth in the same place, when he saith: I have learhed in what estate soever I am, 
Phil. 4.  therewith to be content. A lesson necessary for all men. A lesson necessary for rich men, to learn them to be rich: that is, to hold themselves contented, to remember they have their bonds appointed them, and there to acquaint their affections, to find contentation, sufficiency, and a rich portion. So shall they truly be thankful to God for it. For in very deed these hearts of ours must find them in their own persuasion richly provided for, ere they shall in truth and unfainednesse be joyful in the Lord. Let us then learn from a contented mind to 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 well apaid with it. We must learn our hearts to be content with it, nay to take it as rich and liberal portions whatsoever it be, and as a bar to hold in our affections from ranging into greedy desires. For our affections are as guifes, unsatiable, that would never rest with contentation in a thing, but still be inflamed with the desire of more, which would still draw and hale us forward and so hold us in continual torment. The remedy where of, the Lord hath appointed our own estate whatsoever to be: that it might appease our affections, and settle them with the rest, peace and good liking, as in the seat which our good God hath seen to be convenient for us, and therefore 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 & contentation, as in a good provision: it is unpossible, that ever thou shouldest become thankful for it. For to seem to joy without joy, is to play the hypocrite, & to dissemble with God. We must therefore take ourselves to be rich already, and let go this desire to be rich: 
1. Tim. 6.  For as Paul saith, They that desire to be rich, fall into snares & noisome lusts, which drown men in perdition & destruction, which while some have lusted after, they have erred from the faith. We must let go the seeking greedly after that we have found already: for there is riches & sufficient treasures in every estate, which must be found out of us to quench this desire to be rich. Let us learn to be content with our estate, and to hold that as a certain rule, for he that hath no sure rule, shallbe so tossed of his affections, & so carried hither & thither, as he shall never find a time to say, it behoveth me to hold myself here within my bonds. Let every man with S. Paul, learn therefore to be rich, & to take up good liking of his condition and estate, and take heed he convey not the title of true thankfulness from his God, while the unquiet desire of increasing his condition, stealeth all comfort, which must be matter of true thankfulness, from his present estate. But we must learn also with Paul to be poor, as well as to be rich, for he had learned, and we must in what estate soever we be, therewith to be contented. And this contentation of mindeiss a medicine for cove tousnes, 
Hebr. 13.  as the Apostle testifieth, saying: Let your conversation be without couctousnesse, being content with that you have. The rich man must be learned to be poor, enen to be ready with contentation of heart to go under a poor estate, and to assure himself to find the lords blessing and comfort in it. He must in his riches take out this lesson, & school himself herein, & by exercise and meditation acquaint his mind to the liking of a lower estate, if the Lord should be so good: hoping to find the Lord very good unto him in the same. Behold a meditation in riches, & a lesson that is of all men to be studied, and not that only, but learned also, & 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 to make their reckoning of a poorer estate, by much meditation of it, and yet a rich blessing in that notwithstanding, even a quiet & a contented mind. And this would further the account of our present estate, when we should assure ourselves, of a very good portion & plentiful, if our estate were yet lower. Neither aught we so to learn it, as a lesson not likely to come to prartice: but as one, whose practice were not like to be deferred. This lesson hath in it, a very 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 an higher, he will abuse that in like manner. For he that is ashamed of poverty, willbe proud of wealth. He that is unpatient when he is humbled: will be insolenr, when he is exalted. For 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 in abundance. Thus we see for a man to learn to be rich, it is expedient he learn to be poor. For a man to learn to be honourable, it is required he learned with patience and contentation, to go under an estate without honour. This sobriety then, that keepeth the mind from being overcharged, and drunken with the desire of a better estate: is principally and chief required in a Christian, yet rea ch it further, and containeth within it those, who albeit they be not greatly seeking after an other or better estate, yet be they too much wrapped and entangled, in the cares and delights of that they already have.  
This doth the Apostle note unto us: 
1. Cor. 7. 2●.30.31.  in the first to the Cor. This I say brethren, because the time is short hereafter, that both they which have wives, be as though they have none: and they that weep, as though they wept not: and they that rejoice, as though they 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 the world goeth away. And he doth not only open the disease, but also give us the remedy of it: the consideration of the shortness of this life, and the speedy passage thereof. Which he would have to season our joy, to season our delights, even our buying and selling. As if he should say, there were no place of right joy, right grief, true hying, true selling, where the consideration of the shortness of this life, and the step of the other did not step in, to moderate the joy, the grief, the buying & selling the cares that do accompany a married estate. How needful it is that we should (even in lawful things) have our affections temperate: The parable in the fourteenth of Luke doth apparanclie declare. 
Luke. 14  Where they that are bid to the Supper make their excuses, only by those things that of themselves are lawful and permitted. For it is lawful to buy a Farm, it is lawful to prove Oxen, it is lawful to marry, and to be married: Yet it is said that rather the basest of the people, shallbe compelled to enter in, then that these (who have been bid and are hindered by these things) (though in themselves not unlawful) should cast of the Supper. We see then how needful this sobriety is, that keepeth us from surfeiting with these transitory things. The very Ethnics have found & taught that there is a blessing, which a good men hathmay iind in every estate. Seneca hath these words: Assuescendum itaque conditioni suae, 
enecae de anquilitate itae.  nihiltam acerbum, in quo non aequs animus solatium inveniet. If Heathemmen found joy in every estate, by custom and contimiance, shall we find none, who have the promise of our GOD, for special blessings and assistance. Let us answer our affections, which will not hear of our abusing: as David did Michol, the daughter of Saul. 2. Sam. 6: who scornfully checking him, 
2. Sam. 6.  that he had so abased himself, in bringing home the Ark of the Lord, and that before the maids of his servants, received this answer from him: it was before the Lord, who chose me rather than thy father, and all his house: and commanded me to be ruler over all the people of the Lord: and therefore I will yet be more bile then this, and willbe low in my own sight: and of the very same maid servants which thou hast spoken of, shall I be had in honour. Let us, I say, answer our affections, and say, it is before him, and for him, of whom we hold all: let us say, we are yet ready to be more vile and lowly, if need require, and our God see it so good: for we must chain up our affections, with consideration that our bonds are limited unto us, and that we are ready to be abased, if such a condition should he laid upon us, from the Lord Let us learn in the fear of God, to take up our affections, from pursuing these delights, remembering that the lord hath pledged himself for assurance of a sufficient provision: Let your conversation be without covetousness, 
Heb. 13.  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: if this will not move us, let us remember that in the eight of Luke: 
Luke. 8.  there is mention made of a cursed kind of ground, that received the precious seed of God's word into it: but either riches, cares, or voluptuous life, doth so choke it, as there cometh no fruit of it. And if this will not prevail with us, let us call to mind the watchword that is given us by out Saviour Christ in the 21. of Luke: Take heed lest at any time your hearts bee● oppressed with surfeiting and drunkenness, 
Luke. 21.  and cares of this life. Now if ther● happen to be any, who being weighed with the burden of their weakness, in this par● shall become earnest suitors unto the Lord, to prevail against their corruption in this behalf: let them assure themselves that the unfeigned petition and prayer of a man loaden with the burden of his want, being continued: cannot return empty from that GOD, who by name calleth out such, to come unto him, with promise that he will hear them. Therefore to conclude this matter of sobriety, let our lot given us of the Lord, be our limit, let a lower estate be well digested by meditation: let GOD his assurarmce be sufficient, let his threatenings fear us: let his promise (if we be weighed) encourage us.  
To live righteously, is so to order our life, as every man may have his own at our hands: for justice is a virtue that giveth to every man his due. The lord to maintain brotherly love among his, hath made one the storehouse of necessaries, for another: So is the welfare of every man laid out of himself, that love may by such means rather be maintained. He that is in the place of justice & judgement, is to remember, that he give to every man his own. For the Fatherless, in his good cause, hath the right of a father in him: The widow, of an husband: the blind and ignorant man, that cannot discern where the help of his cause lieth, hath the right and title of an eye in him: the oppressed of a Patron. Thus doth job clear himself, in the 29. of job. I delivered the poor that cried, 
job. 20.  and the fatherless, and him that had none to help him, the blessing of him that was ready to perish, came upon me, and I caused the widows heart to rejoice, I was the eye to the blind & feet to the lame, I was a father to the poor, and when I knew not the cause, I sought it out diligently: I broke the jaws of the unrighteous man, & plucked the pray out of his teeth. Thus did job discharge him, of the defence he did own unto them: lending his eye unto the blind. to spy out the right of his cause: and his hand to the oppressed, to pluck the pray out of the unrightecus man's tooth. Mare and besides this, the whole land hath title, to a defence and safety by them fromsinne. Forsimre and wickedness unpunished, ●●keth the land guilty of blood, and bringeth the wrath of GOD upon it. Which we have notably proved unto us, in the 21. of Dent. 
Deut. 21.  A man is found dead, it is not known who fine him, the elders and judges must come forth, and measure to the Cities, that are round about him that is slain: the Elders of the City next to the slain man, must take a Heifer out of the drove, and bring it into a stony valley, and strike of the Heifers neck: and wash their hands over the Heifer that is beheaded, & testify, & say: Our hands have not shed this blood, neither have our eyes seen it: O Lord be merciful to thy people Israel, and lay no innocent blood to the charge of thy People Israel, and so the blood shallbe forgiven them: so shall ye take away cry of the innocent blood. This care and prayer was there, to unburden the land of blood: even when the malefactor could not be found, and this confessing of a kind of guiltiness, in the Elders and judges, next unto that City: for that (if justice had been straightly looked unto by them) it is credible, the malefactor durst not have approached so near. Thus would the Lord teach us, that wickedness unpunished, crieth out against the 〈◊〉 wherein it is committed. Now seeing by the express commandment of God, there was such care taken to purge the land of murder, or manslaughter, when the author thereof was unknown: And that not otherwise, then by sacrifice, prayer, and solemn protestation before the Lord, of their innocency, either for doing it, or seeing it done, they were discharged of the danger thereof: What conscience and care aught ye, and all other that sit in judgement, to have, that you make not yourselves, and this land guilty of the blood, by winking at sin and wickedness: especially, by letting the murderer that is manifest escape you? And if the whole land, (where wickedness committed against the second Table, is winked at) be found guilty of the blood: we stand in greater danger of that iniquity that directly concerneth the glory of God: I mean the offences done against religion, and the true worship of GOD: And the whole land, is to look for defence against so great danger, at the Magistrate his hand. And because it is a duty they own unto us, it standeth them upon to seek the peace of their own conscience, in that calling: which cannot be other wife compassed, then in the true discharge of that: which is debt and due on their behalf. That which is recorded in the 22. of josua, doth notably direct magistrates, 
josua. 22.  with what care and vigilancy, they are to deal against corruption, in the worship of God. It is worth the noting to observe, how they were afraid of the Altar erected by jordan: insomuch that they gathered them together, to goevy to war against their brethren, so soon as they heard, that an Altar was builded in that place: Albeit their brethren had no ill meaning in that matter. Nay as afterward they do profess, their meaning therein was very good & godly: but conscience of duty, & experience of plagues, where such offences as there they feared, had escaped without punishment: made them jealous over every occasion, & afraid of every light suspicion: as appeareth by the speech, which they had to their brethren: Have we to little (say they) for the wickedness of Peor, 
josua. 22.17.  whereof we are not cleansed unto this day? ye are turned this day from the Lord: and even to morrow he will be wroth, with all the congregation of Israel. Did not Achan trespass greatly, in the execrable thing, and wrath fell on all the congregation of Israel, and this man alone perished not in his wickedness. The Lord put it into the mind of our magistrates, in like manner: that when soever they shall hear of an Altar erected, in any secret corner of this land, & false worship used, they make no delay, until they have seen the offence punished. We see then, what cause magistrates have to watch over evil, and what occasion we have to commend them to God, by fervent prayer, that they may sincerely serve the Lord, in so great a calling, least the whole land should be arraigned, before the judgement seat of the highest, and all found guilty of much blood, outrage, and Idolatry, which hath long laid upon the land unpunished: which plague, the Lord in mercy keep far from us.  
justice and judgement, they are the strong holds, and fenced places of this land, they are the keys of our Country. 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 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, taketh the heart from the valiant Soldier, wisdom and forecast from the wise councillor, poisoneth all our munition. And in the fifth of Esai, The Lord under the similitude of a Vine, 
Esai. 5.  doth most lively declare, how he will deal with his people, when judgement and righteousness can not be found among them. He will break down the wall thereof, and it shallbe trodden down, he will take away the hedge, and shallbe eaten up. It is our part therefore to pray for our magistrates, & 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 malefactors: that they may have courage and the fear of GOD, that they may hate covetousness, so that our Prince may sit sure among us, our holds strongly fortified, our hedges still upholden, that we may long enjoy peace, to the better honouring of our God. And their own safety doth require great care in this behalf. Shalt thou reign (saith the Prophet to jehoikim) because thou closest thyself in Cedar? 
jere. 22.  Did not thy father eat, drink, and prospero, 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 thine eyes, and thy heart, are only for the covetousness, and for oppression: therefore thus saith the Lord of jehoikim, he shallbe buried as an Ass is buried.  
The Lawyer he must deal justly, & give every man his own: for he is the living land mark, that limitteth men their inheritance, that pointeth out their right and title, how far it goeth, and so breaketh controversy, and 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 (I say) is a living land mark, that 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 common wealth, as a most necessary, and profitable member thereof. Such men are the common treasure house of the Lord, whereunto the evidences of every man are committed: and they put in trust withal, to reserve for every man his title: that when he is encumbered for his right, 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, where 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, & quietly take his rest. For being tossed with injuries, either in body, goods, or name, we have no house of refuge, & 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, 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, called for against it, by the ministery of the Levites, whereunto all the people were commanded to say, 
Dent. 27.  Amen. And what diversity or difference is there between him, that setteth in the land mark, and so 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 true 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 cancelling, crossing, interlining, putting in and out, at his pleasure, hiding, or showing, renting, or reserving, as him lusteth. And is not this performed, while the law is made to speak, that they knew in truth it did never mean: and too 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, he shall find his house in that case, that it can neither hold out wind nor rain? And do not many, who are forced by reason of the Storms and Tempests abroad, to take them to this their house and harborowe, 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 harborowe from thence? or if a man that had been dogged, to his own doors, by thieves, & having gotten his house upon his head, beginneth to breathe himself, and 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 Hal is the poor man's house. And therefore doth he pay tax, and subsidies, that it might be an house of defence unto him, able to keep out wind and weather, how tempestuous soever. 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 annoyed 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 delaying and deferring of judgement. For why? the man hath right and title, in his good cause, unto as speedy a dispatch at your hands, as possibly may be had. And therefore job professed, that he had not wearied the eyes of the widow, 
job. 31.16.  with waiting long for help, before it came. It is a true saying of that Heathen man: Bis dat, qui citò dat, He doubleth his gift, that giveth it speedily. It was a grief to jethro, Moses his father in law, to see the people stand from morning to evening about Mose, waiting for the 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?  
We are all of us severally, to deal righteously with our brethren, in all our conversation with them, and thereby declare, the love we bear them. And the Lord hath appointed us to show this love, not only unto them, but unto the things that be dear unto them, as goods, and good name: even unto these, hath the Lord bound us, aswell as to their persons. For we must thus intermeddle one with another: and find secure one from another. And their name and goods by his appointment, go through our hands and charge, aswell as his person, and must find succour there. This is the charge from our 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 that hath bound over our love, & good affection 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 empayring him, in any thing that is dear & precious unto him, always gaining by his loss. The poor man, whose money must pass through the hands of the Merchant, the Farmer, the Draper, etc. By that time that every one overselling his commodities, hath gotten a fleece, bringeth the sweat of his brows (that is his blood) which he hath plentifully 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. 
Levit. 25.  of Leviticus, the people of GOD are charged, not to oppress one another, in buying and selling, but as the year of jubilee was nigh, or far of, so to cell dearer, or better cheap. Wherein the seller was bound, to regard the profit of him that bought: for longer than the year of jubilee he could not possess it: At which time, by the law of God it must return to the owner again. The year of jubilee is abolished, but the law of conscience (being the equity of that law) remaineth, that a man should regard, not himself only, but also the state of another. Whereby it is apparent, it was not lawful for a man, to take whatsoever he could get, without regard, what a hargaine his neighbour was like to have at his hands. We are exhorted by the Apostle, to make conscience of such matters, in the first to the Thes. 4. 
1. Thes. 4.  Let no man oppress or defraud his brother, in any thing, for even the Lord is a revenger of such things. Know you not (sayeth 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 vaive 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 of equity and conscience in this behalf, is notably taxed by Solomon, Proverb. 20. It is nought, it is nought, saith the buyer, but when he is gone apart, he boasteth. It toucheth this natural corruption, where 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, do oftentimes condemn his dealing, both of injury, and dissunulation. Our careful walking in the ways of righteousness, have plentiful promises of blessing 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. 
Prou. 20.7.  He that walketh in his integrity (saith Solomon) is just, and blessed shall his children be after him. He that followeth after righteousness and mercy, 
Prou. 21.21.  shall find life, 
Prou. 28.20.  righteousness and glory. A faithful man shall abound in blessing, but he that maketh haste to be rich, shall not be innocent. Men who being greedy of gain, had suddenly attained unto wealth, were the most infamous of all other men, even among the Heathen, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew with them to be a name of greatest reproach. A varlet is not more odious with us, than he was with them, The order that is here observed, 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: when it lieth upon the loss of favour, estimation, credit, wealth, or countenance, to proceed in justice and righteousness. He shall never buy and cell with conscience, that hath not accounted with himself to carry a low sail, and lower than he hath done, (if God see it so good.) We should have more justice, if we had more soberness in the land: for if whatsoever come, the old estate must be holden, justice and righteous dealing must some time be stretched. It is this temperance and sobriety, that strengtheneth righteous dealing and justice. For if we could be content 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 what soever. But while men are so drowned in profits, pleasures, and honours in the world they are never put to any strait, but justice is stretched, that the old compass may be kept, and their estate upholden. Let us embrace this temperance and soberness, so shall we hold fast this rain of justice and upright dealing in our places & callings. Many good laws we have made, to 'cause us to live justly one with another, but little fruit of them: for why? the root is not touched. We have taken so large a measure of port and countenance, being void of this temperance, that the cloth must needs be cut out thereafter. The sobriety that pleased our fathers in attire, in fair port, in cositenance, will not suffer us, we have taken a larger measure, and therefore must we not stretch out the cloth? they have left us accordingly. Must not our rents be raised, our revenues increased, the prizes of our ware augmented, our pains dearer, our gifts greater, our pleasuring of men better considered, our pains more rewarded, our liberality to the poor or to any good purpose lessened, our compassion abated, and so our father's good report decayed? Let every man cast more of temperance, so shall he be able to afford a better peniwoorth of righteous and upright dealing in his calling whatsoever. For sure, while the measure is so infinitely enlarged, the cloth must needs be set upon the Tainters, and excessively stretched. It shall be in vain to make laws against injurious and unrighteous 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? The great want of sobriety that is every where, speaketh that there is much unrighteousness in this land, and so consequently doth plainly and evidently foretell 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 abateth. Now how sobretie decayeth, and intemperancy is daily augmented, even he that is most guilty herein, will not seem to deny it. Whereby it is evident, that this land shall not be able any long time, to bear the unrighteousness thereof. For this great intemperancy telleth us, that the burden of unrighteousness which it beareth, is grown to such greatness, as cannot long be fusteined, if our reformation herein be not speedily attempted and taken in hand: which the Lord in mercy grant, may be thoroughly thought upon by you, who have especial help in your hands to perform it.  
Tolive righteously is the request of our God: The grace of God that bringeth salvation hath appeared, and teacheth us to live justly. His graces offer themselves to take up their consideration, in our righteous conversation, they crave that our upright dealing may speak, in what regard we have to them, how we think ourselves beholden unto them, they have set over the pleasuring of them, to upright living, there they would have it seen, how they are valued, prised, & esteemed. Let us then behold a Christian Meditation, for 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, now am I called to set my price upon his mercies, and to leave a record behind me, how highly or basely jesteeme of his goodness: for the recompense of his kindness hath he turned and set over, to be answered in obedience, and upright dealing one with another: The grace of GOD that bringeth salvation hath appeared, and biddeth us live righteously. Now am I to signify unto the world, how I think myself indebted unto God, for the benefit of redemption, for the benefice of his word, for honorfor health, for children, for friends, peace & wealth: these are now craving some consideration. Were it not great cruelty, that craving so little, they should nevertheless be repelled? bringing all things, their consideration should be nothingꝭ Now therefore will I consider of my God for this blessing, now will I answer in dutiful remembrance, for that benefit. And so draw forth his special mercies, to have them severally considered in our upright life and just dealing with men. Not with the Papists, to seem to requited him by merit: but with the godly Christian, to show himself not unmindful of them, in humble obedience to his william. Saying after our best obedience, with David in the building of the Temple, 
1. Chro. 29.  Who am I, and what is my people, that we should be able to offer willingly after this sort? for all things come of thee and of thine own hand, have we given thee all this abundance. That we have prepared to build the an house, is of thy hand, and all is thine. This meditation is in like manner meet with our crooked and disordered affections, in our dealings, which are void of all consideration of justice, and mercy. While that we shall in this manner urge and press them: dost thou thus answer thy redemption? Is here the price of thy sanctification? dost thou thus requited thy salvation? is this the thankfulness for thy health? and all thou mayest find in thy heart to afford God of thy wealth?  
It followeth, we must live godly, this necessarily is joined to righteousness. For it were but a vain thing to be precise in giving man his right, & then to withhold the Lord his, through impiety. We must communicate with him, as I told you before in his word: Receive the Law of his mouth, 
job. 22.  and lay up his words in thy heart. David having declared before how the heavens do declare the glory of God, and how the creatures do lead us unto some knowledge of him, immediately as one ravished with the majesty & excellency of that knowledge of God, which we have by the word, and as one who taketh that other kind of teaching, to be nothing in respect of this: affirmeth that the law of the Lord converteth the soul, & that it giveth wisdom to the simple, giveth light to the eyes, and bringeth joy to the heart: making these to be the special prerogatives, of the word of God, w neither by the creatures, nor yet by any other outward means, may be attained unto. It behoveth us therefore, to have often use of the word of God, not only to take our knowledge from thence how to serve him: but also to seek for encouragement & quickening thereunto from it. For the word of God quickeneth us to our duties, and stirreth up the slowness, that by nature is in us. A notable example whereof we have in the second of the Chroni. 
2. Chroni. 15  Chap. 15. We are likewise to rest upon his goodness, whereof he hath made us such large promises in his word, to apply his benefits as special helps to strengthen our faith, in the persuasion of his fatherly affection towards us, and to provoke our obedience the rather thereby, and to be often and earnest in prayer with him, both to have our strength and ability to serve him by that means increased: and also to provide that neither by our subtle adversary, nor yet by our own frailty, we be entrapped in the net of destruction. For albeit by his grace our spirit be ready, yet have we a weak flesh, which is to be dragged forward by strength obtained through prayer from our God. These things must we be given unto, and neither by a plain rejecting of them, and erecting of our own devotion: neither yet by a cold and careless use of them, to tempt the Lord, and to uphold us in ungodlnesse, and the fruits thereof. The Papists, anabaptists, Libertines, and the Family of love, are all sworn enemies unto godliness, forasmuch as they will have the word altogether subject to their spirit. For they will have it not to speak, but as their spirit shall indite, and hereupon they build, that they are the Church: and therefore have a promise of the holy Ghost, to keep them that they err not. Inquire of a Papist, from whence come their unwritten verities, and many fold traditions, they answer, there were many things that the Apostles than were not able to bear, which the holy spirit being now come hath taught them. The anabaptists, Libertines, and house of Love, urged with the Scripture, will ask you, what saith the spirit, affirming that to be but the killing letter. Thus both of them, howsoever in other things greatly differing, have this common principle for their foundation and beginning: that the Scriptures being but an ABC to Christianity, the spelling and reading thereof must be drawn from their spirit, as if the Gospel should give place to revelations, and so carry with it the stain of imperfection: or as if the spirit could be divorced from the written word, which it was sent to teach and confirm. As it is written; 
john. 14.26.  He shall bring all things to your remembrance, which I have told you. What can be a more shameful abasing of Christ, then to make him but usher, and their Spirit in place above him, chief Schoolmasters? that as the law brought us by the hand to Christ: so Christ should be our guide unto revelation, and resign unto it, as the lash did unto him. They will not deny the word, but in truth, they make it a matter of nothing. For they will allow no sense unto it, but such as their spirit shall set upon it. So that in very deed how soever they would be thought to lead us to the word, they do lead their disciples, only to the dreams and devices of their own head. In the time of the law when visions & revelations were often and usual, yet were they then subject to the word, & to be cried by it, nay to be overruled of it. According as we read: If there arise among you a Prophet, 
Peut. 13.  and give thee a sign or wonder, and the sign or wonder which he hath told thee come to pass, saying: Let us go after our gods: thou shalt not harken unto the words of the Prophet, ye shall walk after the Lord your God, and shall keep his commandments, and harken unto his voice, but that Prophet shallbe slain, because he hath spoken to thrust thee out of the way, wherein the Lord the God commandeth thee to walk. If in the times, when visions & revelations had their best allowance, and the most lawful title that ever they had: all that notwithstanding, they were to give up their account unto the written word of God, and from thence to receive their Quietus est. We may not then in those times, receive such wares, under the alone warrant of their own weights, when faith must fight against miracles and revelations, for the word, which in the infancy of the Church, was helped by miracles unto the word.  
How can there be any true gedlinesse among this people, among whom God is not licensed to speak in his word what pleaseth him, but the word strained by their spirit, to speak after the liking of miserable men? Great is the ungodliness likewise of those men, who having banished superstition and fantastical revelation: yet for all that, leaning unto the hold of their profession of the truth, as unto a sufficient fortress: do not submit themselves to any often and earnest use of the word and prayer, with conscience and care to have their ways reformed by it, and with persuasion of any great necessity that they have of it.  
We can not give ourselves unto these duties, unless we shallbe in the expectation and looking after the hope of an other life, & therefore very fitly doth the Apostle join unto these several duties that we have heard of, this speech: Waiting for the blessed hope and glorious appearing of the mighty GOD our Saviour jesus Christ. For it cannot come to pass, we should be taken of from things here below, unless we be assured else where. No man wyllet go things assured, for uncertain. Faith must give us assurance of greater glory from GOD, ere we can let go the hold that we have here. Therefore it is made a special note of God his Children, & necessarily joined to his worship: to be in expectation of the latter day, and the glory thereof. When Paul will set out the commendation of the Thessalonians, and fame that was given out of them in all places: he doth no otherwise commend them, then that they were turned from idols to serve the living God, and to wait for his son from heaven, which should bestow upon them this benefit, to deliver them from the wrath to come. And in the second to the Thessa. 
1. Thes. 1.  persuading them by that which was in most reverence and regard with them, and likest to bring them into the earnest consideration of his words: he frameth his speech thus: I beseech you brethren by the coming of our Lord jesus Christ, 
2. Thes. 2.  and our gathering together and uniting unto him. So that the looking for the last day, seemeth to him to be in great reverence, regard & assured expectation among them when he maketh their reverence unto that the matter and ground of this exhortation. And when he laboureth to lift them of the earth, commonly he reareth them up with no other instrument than this: the waiting for the glory & hope of another life. In the 3. to the Col. he reasoneth thus: 
Collos. 3.  When Christ which is your life shall appear, then shall you appear with him in glory, mortify therefore your earthly members, uncleanness & covetousness, which is Idolatry. And in the 3. to the Phil. opening the mean of their stay from hunting after the earth, w 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 xi. to the hebrews, 
Hebr. 11.  the obedience of Abraham in leaving his own country, not knowing where he should become, is ascribed to this that he waited for a City that had a foundation, whose maker is God: for all things in the world are subject to corruption. 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 that 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. It is the same glory, the great God our Saviour Christ inheriteth, that we wait for. It is worth the waiting for, there is cause why we should be moved to sobriety, having so great things in expectation. We beseech you (saith Paul) that ye would walk worthy of god, 
1. Thes. 2.  who calleth you to his own kingdom and glory. The glory of this world deseleth 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 with us. The greatness of that glory once thoroughly digested, would set these in a base and low place, it would make them vanish assmoke from our presence. 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, children and country to hazard all. The merchant that is in expectation of some great gain, we see into what unknown countries, into what dangers by the Seas 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 great number. Let us call to remembrance, how that this is our day to wait, it is our time to serve: when Christ which is our life shall appear then shall we be glorious and appear with him in glory. There is no pleasure which the lord hath not matched with some grief and pain, to take of (if it might) our delight, and to fasten it in surer things. If the glory of God cannot prevail with us, if it cannot change our taste, how shall we look for renewment? If so great hire as is his own glory, cannot allure us, brutish & senseless must our nature needs be. What a greater argument can we have of our blockishness, then that so great things can get no more attendance? The truth is, we are persuaded of the excellency of them, and therefore in all such places alleged for the waiting of his coming: there is the benefit set forth with it, and the greatness of it, which pointeth at our darkness and unbelief herein, and telleth us that the glory of this world, standeth as a cloud between it and our sight. To concludle, set us enlarge our hope, & by meditation & prayer, enter into some consideration of the length. breadth, and depth, of that glory: so shall we see such a portion in it, as will comfort us even in our greatest afflictions, countiing it a great honour, that we are vouchsafed his service, as the Apostles have done.  
Now we are to consider of that, which is the third thing in this our division: to wit, what was given to make us good scholars in this his doctrine, and to become a people zealously given unto good works. The gift is so great as himself, for he gave himself for us. He laid not down his life at the pleasure of his adversaries, being otherwise unwilling, but frankly and freely of his own accord did yield it up for us. This is that which we esteem above the benefit often times: the mind of the giver. Great gifts are darkened, when they come from an unwilling mind, & lose their commendation: but a willing mind advanceth the lest gift, that can be. No man taketh my life from me, 
john. 10.  (saith our Saviour Christ) but I laid it down of myself. His wyllingnes also appeareth in this, that he went forth to meet them, ask of them whom they sought, & confessing him to be a man, 
john. 18.  As his adversaries did not compel him by violence to leave his life, no more did good deserving on our part procure him thereunto: 
1. john. 4.10  And therefore S. john doth herein note a special thing that he began with us, and provoked us unto love, and not we him. This love was voluntary and not forced. It had likewise the pre-eminence of beginning and provoking: and was neither borne nor begotten, of any former benefit of ours to himward. In this gift that was given, we are to remember, not only that moment of his passion, wherein he passed immediately from life to death: but also the whole course of his life, while he had his abode with us here upon earth. For he served us with his life, as well as with his death: performing in it all that obedience, which the Lord requireth of man. And this obedience unto the law, could not be urged of duty upon him who was Lord of the Law, in his own name, and for himself: but only in respect of us, whose cause and person he was content to sustain. Touching his life, what a rare argument & token of good will was this to begin withal: that he would be abased so far for us, as to lay down the majesty and glory, wherein he was nothing inferior to his father, and to take upon him the estate and condition of a poor and miserable servant, to leave the highest estate in heaven, & to go under the basest condition here upon earth, to change the highest dignity, with the basest condition, the greatest glory with the greatest infamy: the place that hath superiority over all, with that which is to serve all? What is the glory of all kingdoms in the world, if they were joined together, to the glory of heaven? and yet how impossible were it to entreat him, who is king of the least Island in the world, to change his estate with a servant, to leave the glory of his kingdom, and to embrace the estate of the meanest subject & servant in the land.  
What subject, how friendly soever in former times he had been to the prince, could after long suit prevail thus much with him? and behold the king of heaven and Lord of life, doe●, force this friendship upon his enemies. It requireth our earnest meditation of the matter, to consider the greatness of the goodwill that lieth under it: for it hath never before or since been heard of, that the son his life, should be thee price too purchase unto the servant his freedom: that the son should be sold to serve, to the end the servant (nay enemy) might be made free. Wonder at this work thou earth, and be amazed at it ye heavens, for from the beginning, if all your registers were searched, the like shall not be heard of at any time to have happened. The gift had been exceeding great, if we should have had no more at his hands, then is the service of his life, lead in all manner of obedience for our sake here upon earth: but after this obedience unto the will of his father in all duty accomplished, he himself must pass through death, and so become a slain sacrifice for the sins of his servants. Wherein let us a little behold the weight of such a work, so shall we make the better account of him, who hath wrought it for us. Let us behold his behaviour, when the time approached of his appearing before the judgement seat of the righteous God for sinners. Which although it be but the entrance into his passion & suffering, will notwithstanding let us have some sight & taste, whereby to discern how heard a work he had in hand. When he was to enter the answering of sin, he went, as appeareth in the Gospel after Saint Matthew, into a place called Gethsemane, 
Mat. 26.36  saying to his disciples, Sat ye here, while I go and pray yonder. While he was on the way, he began to wax heavy, sorrowful, and greenously troubled. insomuch that he (complaining of his grief unto Peter and the two sons of Zebedeus whom he took with him) saith unto them: I feel my heart heavy unto death, tarry ye here & watch with me. The pain pressed him so sore, that he craveth the comfort of their presence in that combat. You may well consider that it is no small matter, which driveth the soon of God, to entreat his Disciples to watch with him. But are they able to afford him any help? In truth they can give no help unto the matter he hath in hand. It is no great thing that is required, and yet for all that it cannot be obtained. It is no great matter to look on, though the matters which be in doing, were never so dangerous: and yet the Scripture doth tell us, that the chief of the Apostles could not hold up their heads, and help their master at his desire, while he yet was but in the beginning of his conflict, with so much as a comfortable countenance, not not after he had complained of their great unkindness, & expostulating the matter with them, had used these words towards them: What, could ye not watch with me one hour? A wondered matter, that Peter the prince of the Apostles, should bewray so great weakness, that being sundry times requested by his master, could not perform toward our salvation so little a matter, as is the looking on. So far was he from afoording either countenance or speech of encouragement, in this cause. The Lord had a special purpose in it, and we are therefore to draw special instruction from this, that there did never greater want appear, neither more infirmities break out of the Apostles, then when the work of our salvation was in hand. For had they given but the lest help unto that work, how should men have been kept from matching them with Christ in the matter of mediation? For many be so mad, that notwithstanding the best of them could not help with a comfortable countenance, when our salvation was to be procured: yet will they have the meanest of them, at lest fellows with Christ at half of the Mediatorship? for they will not be persuaded, but that they must pray unto them, and so have them fellows with Christ in the office of intercession. How hath the holy Ghost met with man his infirmity herein, and removed all stumbling blocks, that we might have free passage to the alone Mediator between God & man, the man jesus Christ? Who can deny but that the only wise God did foresee, what great folly & superstition many would fall into with the Apostles and Saints of God? and therefore would have the work of our salvation so clear & void of any help from the Apostles, that the chief of them could not be kept from sleeping at the beginning: neither from perjury & forswearing, after a little farther proceeding in the same. For so far were they from helping our salvation forward, that being requested to watch and solace their Master with their sight in his agony: that they are daunted, & lie like dead men. And when they are wakened, and reproved for that they would not watch one hour: by & by they fall fast a sleep again, so that no manner of comfort can be had from them. And no marvel, for the Almighty had determined, that the combat should be single, performed of one alone, and therefore it could not he, that Peter and Christ should suffer together. In deed there were two the eves crucified with him, but there was no doubt (which thing the learned do well note) that the sacrifice for sin, should have any supply from their suffering. The form of prayer which our Saviour Christ used unto God the father, when he entered into this agony, doth likewise tell us what pain & anguish he did sustain. For sundry times he made this petition unto God. O my father, if it be possible let this cup pass from me. Let us cease to marvel that the Apostle did bear no part in it, for this his prayer doth declare, that jesus Christ had his hands full of it. Let us not marvel why the Apostles had no more lust nor affection to deal in it: for jesus Christ himself, if he had followed the sense & persuasion of his flesh, had flatly refused it, fainted at the first, & never have gone thorough with it: O my father, if it be possible lot this cuppasse. How heavy a weight of our sins was upon him, not only is bewrayed by his prayer: but also by the drops of blood that fell from his face, and by his often passage, as a man greatly distressèd and in sore anguish: from his Apostles, to the place where he prayed, and from thence, to them again. Sometimes waking them & seeking comfort from the sight of them, and sometimes again entreating his father for favour. Neither doth he this once & away, but sundry times doth he renewit, & make often attempts to have ease by it. This was the beginning of this his conflict much anguish was in it, as you have heard, & little comfort coming from any, yet the farther he proceedeth, the more his pain increaseth, and the less comfort he feeleth. Before he had the sight of his Apostles, albeit they could not be kept waking for his comfort, now they all flee & forsake him, save Peter, who did abide by it a while, but in the end did forswear him. His father whom before he did attempt to entreat, now standeth forth taking the place of justice, and the seat of judgement, & summoneth all his servants to appear & answeré for their sins: Then the son of man jesus Christ cometh forth to the bar, & appeareth in the person of all sinners, there standeth he to receive sentence, and afterwards execution accordingly, which could be no slender punishment, for it must be a sufficient satisfaction for the sins of all his servants. It could be no little blow that he did bear, for why it was such a one, that the sins of all his servants did die of it. How could it be a little stripe or stroke, that was the death of so manse sins? Nay universally of all the sins in his servants: When he went under it, this speech of his: [O God, my God, why hast thou forsaken me?] did sufficiently testify what weight and burden he had of it. Before he was forsaken of men, and his dearest Disciples had left him: Now sin hath set his father against him, and he feeleth him an utter enemy unto him. For that he wrestled not with an ordinary and usual kind of death, his words to his father do bewray. He was to bear the punishment for sin, which must touch him, else how should we be persuaded, that the punishment was sufficient, and meet for such a matter. Behold a true balance, wherein to way sin, a Glass that will give us the true sight of sin. Look upon this glass ye, which think that at your last hour, ye shalde well enough able to drive away sin with a sigh. Behold this spectacle, ye that take sin in young men to be the grace of those years: & so slender a matter in old men, that it can not abide the lest breath, or sight of one that hath grey hears. You see when sin is to be answered, the Apostles left it, and Christ himself did sundry ways declare, that he had enough of it. We may see sufficiently by this, that they never felt the sting of it, who in their speeches & remedies appointed to redress it, do give out so slenderly of it. There is one thing whereof we are especially to be admonished, that we never make ourselves guilty of so great unduettfulnes against our God, as to call his divinity into question, because he was humbled unto this anguish & pain in our person, and bewrayed such sense and feeling thereof in our nature. For how do we answer the Lord, if we will let him have no longer any honour from us, for that he was so greatly humbled for us? Hereby we may sufficiently see and discern, what a cursed and counterfeit Christ, that is, which H. N. hath brought into the world. For H. N. his Christ, was not first God, & then after when he was to suffer made man, but first man, & after by his suffering, was Godded with God. He gave no special arguments of good will unto us by his passion & suffering: for himself had the greatest benefit by it, in somuch as that he could not have been saved without it. He is not this true Christ, who offered himself a sufficient price, for all the sins of his servants: for he leaveth every one to answer for his own sin, telling him that he himself and no other is to answer for it. And therefore look what the sins of H. N. his Christ cost him, the same price must they pay for theirs, if they will believe him. All the help that they have from him, is that he hath paid his money before them, so that now they shall not need to trouble themselves, either about the price, to spend any long time in learning what is required: neither yet about the manner, to understand where and how it is to be paid. If any do marvel how H. N. can make away this so plain an history, let them understand, that it is well known to those, who be any thing acquainted with him, that to sink any history, H. N. will require no more, than one single shot of an Allegory. The Lord grant that they which thus abolish the true Christ, & his office, to set up so cursed a creature in his place, may be looked to in time before they shall draw others into the same condemnation. Christ jesus gave himself for us, to purge us, that we might be a peculiar people unto himself, zealous of good works. Here are all the carnal gospelers condemned, who live in hope, that under the countenance of their profession, all liberty of life, will well enough be borne out: that make Christ his death to be nothing else, but a bawd under their lewd life. Here may we see that the Lord hath not laid down his life, to purchase no other thing at our hands, beside 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 will they not give over any liberty of life, that before they have enjoyed: whereas it was given to purchase a new conversation, aswell as a new profession. For he gave himself for us, that we might give ourselves unto him, a peculiar people zealous of good works. Let us mark it then my brethren, that he gave himself for us, to have the honour of a christian life from us. He left his life 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 that if he had a good sigh, or a good word at our last breath, that would suffice him: his life was given for the purchase of a zealous giving of our lives to the works that please him. And therefore doth the Apostle tell us, that we are not our own men to frame our life after our own liking, but are to serve the Lord, both with our body and with our spirit, because they are the Lords, bought of him with a price. If we humble 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. He hath with no small price, but dearly bought of us the honour of a life, led in zealous obedience unto his word. For we are not barely to give some good words, either else to show some good countenance towards religion & christian conversation: but to have our conversation declare that we are affected with the same, and become studious of such an estate of life. Such men declare themselves to be that peculiar people, for whom the Lord laid out his life. As for those who walk so inidifferently between true religion and false, that a man can not discern whether they are more inclined unto: As also those that walk so even between a civil life, and a christian-like behaviour, that the difference is not easily discussed: they do declare themselves as yet not to be affected in desire, toward those duties which the Lord hath laid upon his. Now where this purchase of his hath taken place, they are become a peculiar people zealous of good works. If cold christians have so little comfort from the death of Christ: what shall become of them, that are sworn enemies, either to true religion, or else to good life, & christian behaviour. It is said here by the Apostle, That we must be purged, to become a peculiar people unto our God, zealous of good works: which office of purging, the holy Ghost performeth not by miracle, but by means: wherein we have great cause to be thankful unto God, that whereas our food was exceeding gross under the government of the Pope, as having only for diet, the inventions of man: Now that pure and fine food of the word of God, is not only made lawful unto us, but also liberally laid out for us. But herein again, we are both to confess and acknowledge our want, that seeing we are not void of sin, while we remain in this flesh, and therefore have need to be often purged & cleansed: our purgations (for all this so great a change & so good a constituntion of the mind under the Gospel) be now at this day nothing diverse from those, that were used in that great grossness which we had under the Pope. The Canon law (I confess) might purge somewhat in those times of ignorance, when because the food was so gross, the mind could not but be full of great and grievous humours: but now the constitution of our minds being altered, by reason that the food is so clean diverse from that it hath been, how can it purge to any purpose? Let us therefore every one pray, that seeing by reason of this good diet of the Gospel, the state and constitution of our mind is changed: in steed of the Canon law, which passeth over many dangerous humours, and purgeth them never a whit, by reason of the great grossness that is in it: we may have rules and Canons out of the word of God, which will pierce further, & purge other humours, whereof we have great store, and those such, as do greatly blemish the Gospel, and causeth so great slander unto our profession, as hindereth many from coming thereunto. How often doth the whole body of this Realm assemble together in that high court of Parliament, to redress those evils that are among us, either in body goods, or name: making new statutes, and repeling old, according as by that wisdom and experience which God hath given them, they see and perceive any danger, either present, or shortly like to fall upon them? But as for the church, which Satan maliceth infinitely more, and therefore maketh many sorer assaults against the same: how slenderly in all such assemblies is her estate thought upon? And what statutes are there made, to prevent the practices of Satan? Or what old ones be once repealed, how unprofitable or hurtful soever experience doth tell us that they be? The Lord touch them with the care of it, who have especial authority to redress it. I have already been very long, and the weather hath been tedious unto you, a word therefore or two of the last point, and so I make an end.  
The manner of teaching, and training of scholars in Christ his school, is by teaching, exhorting, & rebuking these things, saith the Apostle. Speak, exhort, and rebuke with all authority. We can not conceive the matters of salvation, by & of ourselves, they must be taught us, and when we yield unto them in judgement, being persuaded of the truth thereof: it is another labour than the former, to be rightly affected with them. And therefore they must be pressed upon our affections by exhorting, and rebuking, for we are not by & by truly touched with our duty, and humbled to the obedience thereof, when once we have subscribed in our judgement, to the truth and equity of the thing. Men must have special cunning and skill from God, that shall come within us, and make us in judgement and affection, to yield unto duty: how shall they preach (saith the Apostle) unless they be sent? This argueth a strong & a wonderful corruption to be within us, which hath so blinded our reason, and hardened our affection, that they must be men of special gifts & graces, that shallbe able to open the eyes of our mind, to conceive the truth, and to touch our affections so, as they shallbe moved to make conscience of the same. We may well discern then how unprofitable those ministers be in their place, who know nothing how to exhort and rebuke. Who would hire into his harvest a Mower, that could not set an edge upon his sith, when it should happen to be blunted by stones or other things, that were hid in the grass: And is not teaching exhorting, and rebuking, the edge of the word, which maketh it cut? And be not our hearts of themselves, if Satan should cast in no outward occasions, a ground that is full of stones? And what should he do then in the harvest of the Lord, that can not give an edge to the word, by strengthening the truth of the doctrine, if false prophets & teachers should cast in stones of heresy, & errenious opinions: nor yet by waking and rousing the affections of men, by exhorting, and rebuking according to sound doctrine, when Satan shall (as he daily doth) cast in great and mighty stones of security, and hardness of heart? Now the Scripture hath plainly foretold us, that in these latter days especially, the Lord his field shallbe full of such stones. It is a matter, that aught to get both tears and prayers from us, even in the behalf of the Lord, as well as in respect of ourselves: to see so many unmeet men in our country, carry scythes into the Lord's harvest, who when once they meet with any stop, and be set but a little beside their book must be forced to rethrne home with their scythes upon their shoulders, and let the Lords medon● continue, until it shall be withered, or eaten up of the adversary.  
The Lord give them hearts to think of it: whose labour although it were but a little, might do great good for the reformation thereof. And as the Church hath a great plague of these men, so hath it of another sort, who have gifts, and are well able teach, and to exhort, but yet for all that they will not abide & be resident upon their flocks, to discharge that duty in their own persons, but carelessly commit them over unto others. An offence that in the greatest darkness of Popery, hath been found fault withal among themselves, and taken to have been the only decay of their kingdom. And therefore a pitiful thing it is, that in this light of the Gospel it should not be acknowledged, that there is great sin in such things. Espensaeus a Popish Prelate, affirmeth that a famous Preacher of his time, did oftentimes thunder out against those men, that so carelessly set over their charges unto others: telling them plainly, that the Lord would serve them in the world to come, according as they did serve him here: Adibunt per vicarios Paradisu: in persona, inferos. The Lord (saith he) will sand such men to heaven, by Vicars, and to hell, in their own persons. He confesseth that the Preacher, did openly denounce such judgements against them: Solitus est palàm illis polliceri vicariam salutem, personalem verò perniciem. Others shall go to heaven for them (saith he) for as for themselves in their own person, they must be of necessity resident, unto a parsonage of theirs in Hell, which is called perdition. The speech as he confesseth, is over pleasant, for so weighty & grave a matter, as also for so heavy & hard judgement. God grant that so pleasant speech, may find gentle and courteous entertainment, with so many as shallbe found fault herein. Well, so great is the corruption of our nature, that we have need of diligent teaching, exhorting & rebuking, if we shall yield any glory unto our God, or good example to our brethren. To conclude therefore, (for I have stand long, and am afraid, have wearied you as well as myself.) The Lord of all Majesty & power grant, that as Christ jesus, when he came into the world, found the Shepherds of jury, carefully looking to their flocks: so when he shall come again too judgement, he may find those Shepherds, who have his Church, and chosen people for their flock, so diligently watching, & faithfully attending over the same: as that by the means thereof, he may have great glory from his people, by plentiful fruits of godliness, righteousness, and sobriety: and that the Gospel being in all places thus glorified, our consciences may be truly comforted in Christ jesus. To whom with the Father and the holy Ghost, one true and everliving God, be all honour, glory, and dominion, both now and ever. Amen.   

 

   

¶ Imprinted at London by Thomas Dawson, dwelling at the three Cranes in the Vinetre for Richard Sergier. 1579.