as it wer y e gold frō y e drosse the wheat from y e chaffe the good from y e bad from hēce it is y e the wicked become so outragious do whet their téeth to persecute the painfull laborers in the Lordes vineyarde calling them the troublers of the common wealth vnto whom wée answer as Elias answered to King Achab that not hée but the King was the troubler of the Countrie Euen so not the ministers which teach the worde painefully but these vngodly ones which defame them despitefully trouble the common wealth and hurt the health of the Church The vnbeléeuing Iewes at Thessalonica cried out against Paul and Silas saying these felowes that haue troubled the whole world are come hither also But Paul speaking against y e Iews his enemies persecutors said they as they haue killed y e Lord Iesus their own Prophets so doe they perseeute vs they please not God are aduersaries to all men resisting vs y t we shoulde not preach the gospell vnto the Gentils to their saluation that they may still fulfill their sinnes and so at last the endlesse anger of God may fall vppon them It is to be feared it is with vs as it was with the Iewes in the prophet Ieremie his daies a few that imbrace the worde of the Lorde with profit The rebellious Iewes obiected against Ieremie that since the time they beganne to leaue the worship of their idol gods and to hearken to the preaching of the worde of God they neuer had any iot of felicity but that mishaps by troupes fell one vpon the necke of an other hereupon they saide to Ieremie when we made sacrifice to the Quéene of heauen that is to say to the sunne all thinges went well with vs we had abundance of corne c. After the same maner say many of our time it was well when we heard masse when we went on pilgrimage when wée worshipped before images when we gaue to monks and priests the feare of God was greater and there was more loue and good fellowship in a day then there is now in half a yeare Autoph A thousande are of that minde Philox. neither can you make them beléeue but then it was a good world whē a man might buy as many egs for a peny as would serue him halfe a dozen meales Philox. What drunkennes what astonishment what madnesse hath dazeled the eies of men y t they should sée nothing what sleighty elusions of Sathan hath couered their spirites that they shoulde beléeue nothing Is this the thanke that we render vnto God for the preaching of the gospell what madnes can bée compared vnto this The Lord doth offer vs saluatiō fréely without monie or monie worth and we had rather féede like swine on huskes and shales pay for popish dotages dirty deuises The Lord doth offer vs drinke of the welsprings of Israell the fountaine of euerliuing water and we had rather drinke of the filthy puddle of mens deuillish inuentions He sendeth his ministers amongest vs to sowe the incorruptible séed of his holy word to rouse vp these lumpish spirites of ours to bring vs to repentance we accuse his word to be the cause of our sins miseries his ministers to be the sowers of sedition discention But tel me this one thing Autoph art thou perswaded y t the preaching of Noe was the cause of the ouerwhelming of the old world w t waters or y e good perswasions of Lot the cause why Sodome and Gomorra was burned with fire brimstone frō heauen or the forewarning of our sauiour Christ vnto the Iewes to be the cause of the destruction and desolation of that famous city Ierusalem Autoph How should I be so persuaded sithens it was the fulnes of their abhominatiōs which kindled y e wrath and indignation of God against them Philox. In like sorte it is not the word of God which maketh our sins miseries abound causeth dearth or penury stirreth vp sedition strife or contention it is our sins enormious offences that draweth the heauy iudgments of God vppon vs let lewde tongues therefore for shame leaue off to blaspheme to lash out at randome against the gospel of Iesus Christ let vs remoue far from vs the causes of our miseries namely contempt of the word of God couetousnes oppression swearing tearing of y e name of God for vaine trifles prophanation of the Lords Saboth drunkennes surfeting rioting c. and let vs know assuredly that the happy and prosperous victory which God hath giuen to the professors of his gospell in putting a snaffle in the mouthes and an hooke in the nosthrels of mercilesse Tyrants and bloudie persecutors of his children it was for his name sake his worde and his truthes sake Therefore let vs with humblenes of heart beséeche the Lord of his entire goodnes to send daily more and more painefull labourers into his vineyard to water the vine of Englande with the moysture of his holy worde and that all idoll pastors and hirelings may be rooted out Autoph Yet more adoe about hirelings I pray you whom doe you call hirelinges or idoll pastors it may bée that I shall mistake you Philox. The very same Autoph whom thou callest simple fellows and quiet soules which care not whether the people committed to their charge sinke or swim stand or fall liue or die be saued or damned which either for feare or fauour dare not once mewe or open their mouthes to reproue the sins of the wicked which are more fit for y e tauern than y e tēple for y e plough than y e pulpit which are more fit for y e slaile than to féede the flocke of Christ The shepheard if he want knowledge may confer with his Dog if the séely husbādman want wisdome he may aske counsell of his whip for the lips of these idols preserue no knowledge Autoph Now as I am an honest man and a Christian I haue hearde many vnreuerent spéeches and reprochfull raylings yet neuer hearde I any thing against honest men so vncharitably spoken Philox. Beware how y u iudgest lest y u condemne y e prophets thēselues Esay calleth the ministers of his age blinde watchmen dumbe dogs gréedy dogs The prophet Ezechiel termeth y e prophets conspirators gréedy raueners deuourers like Lions The prophet Zacharie in zeale of y e spirit termeth them no better thā idols I could recken many more sharpe sayings of the Prophets against such biters of the Lords people but take these for a tast and cease to call the godly zealous followers of the Lord despitefull and malicious dealers because they will not iustifie the wicked in their waies say that good is euill euill good make darkenes light light darkenes call sower swéet swéet sower to whom the Lord doth threaten that horrible woe of reuenge Autoph Shall you make me beléeue that the prophets speak of
vnder the gospell and therefore if they will néedes bee preaching let them preach the gospell I warrant you S. Paul being a minister of the gospell vsed no comminations nor threatninges but obsecrations and beséechings as it manifestly appeareth in sundry parts of his Epistles 2. Cor. 20. 2. Cor. 10.1 Philox. If thou hadst béene in Herods court thou wouldest haue béene one of the first that shouldest haue termed Iohn Baptist a sawcie Iacke for his controwling of Herode Thou art one of them which woulde haue thy sinnes smothered although incessantly thou offendest against the maiestie of God But what discréete father is he which if his childe should play the vnruly and stubborne boy woulde stroke his heade tell him he were a good son not rather fatherly reproue him and sharpely correct him with a rod. What prudent maister will commende his seruaunt for neglecting his commaundement In like sorte will you be trucebreakers of the Lords couenāts yet looke to be flattered will you impeach the Lordes honour blaspheme his holy name tread trample vnder foote his glory and yet heare of mercy will you steale murder commit adultery yet heare of nothing but the gospel wil you rest in sin liue in error ignorance sling ouerthwart the fields after your owne disordered lusts walke in the by-paths of vngodlines yet make no reckoning to be rebuked what skilfull Phisition or experienced Chyrurgian will apply a supplying salue to an old festred sore and not rather vse searing launsing cerzing and searching of it to the bottome no no grosse humors must haue strong purgations festred sores must haue sharpe salues Knobby timber must haue hard wedges rough horses must haue rough riders It is a lamentable thing to consider the waful estate and condition of our daies such pillage and pollage such guile and disguising of matters such swearing tearing tossing of the name of God like a tenisball from one blasphemous to an other such leasemongring and inhauncing of rentes such pride rioting and ruffanisme such drunkennes and surfeting such wantonnesse and chambring that wickednes doth rage as a water floude and iniquity hath gotten the vpper hande and yet notwithstanding men fret like chafed Bulls when they are brotherly reproued for their wickednes As touching saint Paul it is true that he is a Minister of the gospell But it is not true that he alwaies dealeth with the spirit of mildnes lenity for with the proud arrogant he dealeth more sharply more roughly looke thorow the Euangelists with a single eie sée howe sharpely Christ Iesus-dealeth w t the scribes pharises although they bragged boasted as much of their vpright cōuersation as do our english hypocrites although they sat in Moses chayre taught the law yet are they called of the son of God a wicked an adulterous generation blind guides painted sepulchres the sonnes of the deuil There were in saint Pauls time such as made their brags and vaunts of the law yet are they called of the Apostle dogs euill workers enemies of the crosse of Christ Wherefore there ought to be a singular wisedome and discretion in the ministery to distribute the worde of truth aright to breake to euerie one his portion of the bread of life to preach the lawe to whom the law belongeth and the gospel to whom the gospell appertaineth Iudgement to whom Iudgement belongeth and mercie to whom mercie appertaineth For to preach mercie forgiuenesse of sinnes before men see their sinnes and know their miseries by the preaching of the lawe is to preach the gospell vnprofitably hee that doth not sée his sinnes in the law as it were in a glasse is ignoraunt what miserie is in himself and what mercie is in God Autoph Well Philox. I perceiue you are become a fether of a left wing I knewe when it was not so with you howbeit this geare will take no colour neither can I sée but that a great number haue done more harme then good by their preaching It is a piteous case to sée howe those townes which haue had honest simple men and quiet soules that would not meddle with other mens matters are now troubled and molested by a companie of sawcie fellowes who can abide no good fellowship no sportes no pastime no not so much as vpon the Sunday Was not good fellowshippe thinke you vsed before they were borne I can tell you Philox. there bee a thousande of this minde that if the bloudie pretence of the proude Spaniard had taken place we might haue thanked these busie fellowes for it Philox. It was with me Autoph sometime as it is now with thée both blinde in iudgement and corrupt in conuersation I did prostitute my selfe vnto all kinde of wickednes hauing no sense of my sinnes no feare of punishment no féeling of the iudgements of God vntill such time as the Lord by the preaching of his word the powre of his holy spirite gaue me new eies to sée better a newe heart to discern better afterward as a man come out of a dumpe I wondred at y e grosse palpable darkenes wherein I was before neither haue I had this féeling in my selfe but also I haue known do know many which before their conuersion inward alteration of mind were reputed for as ciuill honest men as euer trode vpon a shoe as substantiall men as any were in the parish they dwelt in as simple dealers honest liuers good housekéepers as any of their neighbours neither was it néede to tell them of it and yet now y t the Lord hath effected an alteration change in them they thinke far otherwise of themselues their eies be opened their iudgements illumined For now they sée that which they saw not before Now they vnderstand y t there is great ods betwixt the iudgment of God the iudgment of men that God oftentimes in iust iudgement condemneth whom y e world vniustly iustifieth I speak this Autoph because thou callest me a fether of the left wing wherin y u dealest after y e accustomed maner of hypocrites which speak reprochfully of mē cōuerted vnto God For y e world loueth his own bristleth stormeth whē as God plucketh away one fether frō his wings That which thou obiectest against y e ministers zealous folowers of y e gospell is no nouelty how y t they are the cause of strife sedition wars broyles hurliburlies wherwith y e world is disquieted against which slandrous spéeches offensiue outcries y e godly must confirme their mindes with y e notable saying of our sauior Christ in y e gospel I came not to send peace but a sworde for I came to set a man at variance with his Father and the Daughter against the Mother the Daughter in law against her Mother in law and a mans foes shall be they of his owne houshold for the word of peace doth seperate
I am I can tell that Paul calleth him worse than an Infidel that careth not for his wife children Philox. I say not so for I confesse that the father ought to care for his children but what manner of care is that such a one namely as ought to moue him to cal vpon God to haue a recourse vnto him from whence all good thinges doe come This care must moue him to forwarne his children y t they liue in sobernes to be contented with a litle to labor that God may blesse them that euery one of them walk in their vocatiō holding thēselues in the ancor of Gods prouidence being assured y t he will neuer faile them y t put their trust in him faithfully willing thē all to hold fast by this promise Thy God wil not forsake thée Be not careful saith Christ for your selues what you shall eate or what you shall drink nor yet for your body what raiment you shall put on Is not the life more woorth then meate and the body more of value then raiment Whereby immoderate care is forbidden and yet euery one of vs ought to labour according to our vocation Autoph What would you haue gentlemen to labor which are brought vp so daintely that the Sun may not shine on them would you haue the Courtier play the Country man each delicate Dame to fall to hir distaffe Nowe as I am an honest man I am determined if I may liue seuen yeares to an ende so to prouide for mine y t I hope they shall be able to liue w tout the sweat of their browes Philox. It is the fashion of worldlings to fancy an immortality in this life to think y t they shall liue seuen yeares after they be dead And as touching this daintines which you talk off I say it is a filthy thing lothsome in the eies of God As also there is no greater vanitie then that any of vs shoulde boast of his gentry for are we not Adams children by nature cursed heires of death nothing but a lumpe of sinne and consequently must néedes bee lothsome to our God Let then the hautie man bragge of his Pedigrée and the couetous man damne hys soule to hell fire to make his sonne a gentleman notwithstanding this is their ofspring this is the top of their nobilitie that there is a sinke of sinne in them that they be Sathans bondslaues that they haue the wrath and curse of God hanging ouer their heades and briefly that being banished frō the kingdome of heauen they be deliuered to torments and tortures euerlasting but that it hath pleased our most gratious God to raunsome and redéeme them by so pretious a price as is the bloud of his sonne Christ Iesus And yet it must néedes amase a godlie mā to sée how euery one doth hunt for worldly honour Howe saith the simple hinde if I had but a plowland my estate were happie So likewise the husbandman gapeth after the degrée of a yeman the Yeman woulde bee a Gentleman the Gentleman a Knight the Knight a Lorde the Lorde a Duke c. And so in conclusion the poore and simple hinde if possible would be a Prince few or none at all are content with their estates but desire honour and estimation in this worlde which is nothing else but vanitie as it were a mans shadowe which the more that a man followeth the more it flieth awaie and when he flieth from it it followeth him againe and the onely way to catch it is to fall downe vppon it So falleth it out with them which gape after worldly promotion the faster they followe it the further it flieth the further they flie the faster it followeth and in the end the onelie waie to winne honour is to be humble Autoph Doe you make no difference in mens estates woulde you haue the simple meane man vaunt himselfe aboue his degrée and calling Philox. Not so but let the Prince haue loialtie due to his excellencie the noble man honour due to his dignitie the Gentleman reuerence as his condition the yeman estéemed as he is worthie of It is not that which I gainesaie but the vanitie of pride and ambition Autoph So such fine headed fellows misconster euerie thing at your pleasure He that carrieth a couragious minde you call ambitious and he that careth to bee handsome you tearme proud hearted Philox. Nay you shoulde saie the contrary that pride like an hypocrite hides himselfe vnder the shadowe of hansomnes and ambition vnder the colour of couragiousnes but if you wil néeds make your sonne a Gentlemā as I perceiue it is your intent purpose send him to the schoole of vertue for true nobilitie was neuer begun but by vertue he that holdeth nobilitie by descent from his auncestours without vertue is no better than a monster in y t he breaketh the bonds of the nature of true nobilitie If Christ had listed to brag of his nobilitie hée might haue had as sufficient cause as he that carrieth y e greatest port who came of as great a stock as anie was in the world but he being the son of God called himselfe the son of man y t is the sonne of the virgin Marie and more than all this called himselfe by the name of shephearde the which is counted a cōtemptible base name amōgst men but it is with worldlings after the manner as it is with infāts and children which estéeme more of a painted bable than of a precious iewell count it a more excellent thing to flourish according to the glittering pomp of this world than to liue godly in Christ Iesus For proofe whereof who listeth may sée howe foolish men are wont to wonder at vanities saying how happie he is how rich how mightie in what authoritie what a tal felow he is of what goodly stature how beautiful he is what a lusty galland but loke vpon heauenly gifts of this worldly men account not of these miserable men loue their owne miseries being so far wide from true felicitie that they thinke that in abundaunce of these things a happie life doeth consiste and albeit that without carking and care many are not able to prouide necessaries for this mortall life yet if they were sure to liue alwaies they would not set a point by the kingdome of God which wretched caitifes so miserably ouerwhelmed with earthly vanities that they can thinke of nothing else but earthly gewgaues shal one day mauger their hearts vnderstand how vile and how vaine things haue beene wherein they estéemed their chiefe felicitie Autoph It is méete that a Gentleman goe like a Gentleman that fine dames be daintily attired would you haue Ioan goe as fine as my Ladie Let Courtiers court it it is but a credit to goe gaie or els many are deceiued Philox. It is a credite in déede and so many carrie all their credite on their backes which proude pecockes if they were plucked
of his worde to learne his will sheweth that we loue him so greatly that wée care not if we neuer sée him One friend will grieue to heare an other ill spoken off but fewe there are which if they heare the name of God most villanously blasphemed all his commaundementes broken one vpon the necke of an other that will rebuke the sinner as if he loued God and loathed to sée him mangled and torne from toppe to toe of wicked Miscreaunts which make no conscience of kéeping his commaundements To intend treachery against an earthly Prince is an offence not pardonable neither is there any good Subiect but will both reprooue and reueale the same but to committe Treason against him which is the onely Monarch and Ruler of Heauen and Earth that is malapertly negligently and carelesly to sinne and transgresse his commaundementes I say to drinke sinne as beastes drinke water some of vs make no bones we winke at one anothers wickednesse and part stake in diuelishnesse not considering that there is one in the Heauens which heareth whisper we neuer so softly and séeth cloake wée it neuer so secretely according to that of the Prophet Dauid God shall raigne snares of fire vpon sinners fire and brimstone with the tempestious windes shall be the portion of their cuppe they shall be turned into hell their téeth shall be dashed in their mouthes their armes shall be crushed and broken they shall fall away from the face of the earth These and a thousand such like threatninges by the holy Ghost are thundred out against sinne and sinners which being well weighed may feare a flinty heart from offending Autoph As though there were any which did not feare Gods iudgements Philox. Why then feare they not to offende him not onely by breach of his commandements and by preferring most vilest creatures before him but by bearing also an inward grudge in heart against his Maiestie and woulde if it were possible plucke him in péeces or at the least wise wish that he were not so but search the ground of your owne conscience Autophilus and tell me if it would greatly grieue you if there were no immortality of the soule no account after this life no reckoning no iudgement no heauen no hell Autoph What should moue you to thinke so of me Philox. Because I doubt you feare not God Autoph But how prooue you it Philox. This feare is stirred vp by preaching and reading of the word Autoph Yet more adooe about preaching Here is no praying no faith no Christianity no godlinesse no loue no feare of God without preaching I maruaile what you would haue men to doe Philox. I woulde haue you first séeke the kingdome of God and to abandon this your hypocrisie and not rather to hearken to y e temptations of the world and to the suggestions of Sathan than to the will of GOD reuealed in his word What dronkennes is this The world promiseth but temporall transitorie things and yet we séeke them euen with gréedinesse The Lord promiseth most excellent and eternall treasures and we make slender account of them What shall wee saie Doth hée promise golden mountaines or is hee faithlesse in his wordes Else why run we a great waie for small wages and take so great paines for a few pence yet scarse go out of the doore to purchase a kingdome Why cōtend we so shamefully for trifles of no price and make so small account of Gods euerlasting wealth immutable treasures eternall reward inestimable endlesse honor and glorie immortall Why do we vainlie consume our selues with sorrowes Why doe wee wearie our selues with so many worldly cares sithence y e loue of this world is enmitie to God And if any man loue the world the loue of the father is not in him Autoph If you thinke that you can make mē at oddes with the world you are in a wrong boxe no no they loue it too well both noble men Gentlemen and men of meaner estates by your patience there bee a companie of your owne crue who although they fauour it not in wordes yet followe it in theyr workes Philox. That is too true and much to be lamented for in déed the pleasures and profits of this world haue stolne awaie the heartes of many and caused zeale and religiousnesse to be frozen vp Men rise vp earlie to eate and to drink to buy to sell smile merily on gain cōming in welcome it w t yelding both hand and heart to giue entertaiment Their stomackes are hungrie there is no end of séeking gaine laying vp in store making the barnes wider ioyning house to house and land to lande So that nowe if one goe about to disswade men from the thornie cares of this worlde hee speaketh to the bellie which hath no eares hée speaketh to them which séeme as if they were in a dreame and his speeche is not vnlyke his which speaketh with a straunge tongue for they are made dronke with the plesures of this worlde they reele and totter to and fro agaynst the posts thereof and the wine of the fornication of this worlde hath cast them into a dead sléepe insomuch as they neyther knowe neyther will knowe till it bee too late that they they haue solde their birthright for a messe of pottage and that they haue lost the precious and inestimable pearle of Gods euerlasting kingdome for that which glistereth and yet is no gold As touching those speculatiue Deuines whose religion is onelie made of wordes and therefore are méete to speake in the aire they are no companions of my crewe neyther anie such prating and pratling professours as talke much of Religion but make it the by-paith of vngodlynesse Wee cannot serue both GOD and mammon The sonne of God hath spoken it therfore I am sure you wil beléeue it Autoph God forbid I should thinke the contrarie But yet me thinks I can not but meruaile why Christe shoulde hate the worlde sith it is so beautifull so glorious and so excellent a creature as it is Philox. As it is the creature of God it is good for whatsoeuer God made is verie good But yet the worlde is now depraued and corrupted yea Totus mūdus as saith Saint Iohn in maligno positus est All the world is set on naughtinesse For that it hath a spirit contrarie to the spirit of Christ for Christ requireth humilitie holinesse and méeknes the worlde hunteth after pride vaine glorie and ambition Christ requireth patience pardoning of enemies and abstinence the world teacheth malice enuy and reuengement Christ requireth chastitie mortificatiō bearing of the crosse with contempt of al earthly pleasures the worlde pricketh forward to wantonnesse pleasures of the flesh and all kinde of vanitie Finallie it shutteth the doores against God and godlinesse and poisoneth to destruction the hearts which it possesseth And this is the cause why Saint Paul crieth Nolite conformari huic seculo Who woulde not renounce it
and the wretchednesse thereof if once hee consider that most fierce and terrible saying of our sauiour Christ namely I beg not mercie and pardon for the worlde but for those which thou hast giuen me out of the world A most fearefull dreadfull saying Cursed art thou whose hart it pearceth not In what woful state is he that hath not Christ for his friende That swéete Iesus that lambe of God which taketh away the sinnes of them which beléeue in him yea whose mediatour Christe is not vnto his Father what will become of him Shall not eternall destruction follow him and fall-vpon his soule Autoph It is a common custome amongst you to saie well and praie to Christe but when it comes to following you fayle in the chiefest point Philox. Although that string sounde vntuneable yet hypocrites neuerthelesse cease not to harpe on it But now since you offer an occasion to enter into speach of following let vs I praie you make some rehearsall of those thinges which are spoken of the Preacher concerning this point whose text I am sure is printed in your memorie and so much y e rather because it doth expresse the badge and cognisance of euerie good Christian Autoph I haue matters enough to doe and some thinges else to busie my braines with than to carie text away it is enough for the Preachers and Ministers and those which haue nothing else to doe to performe that Philox. I am sure you speake not as you thinke your memorie is not so fraile nor your minde so carried with other maters but you are able to beare awaie so briefe a text as Tolle crucem et sequere me Take vp thy crosse follow me Autoph Now you put me in minde of it I remember verie well for I was sure he made much a doe about the following of Christ But heare you sir let it not séeme so strāge y t I forgot the text for I dare vndertake that amongst fiue hundreth at a Sermon thrée hundreth may be picked out by the poules which if they should be examined concerning the profite which they haue reaped woulde yéelde as simple account as I doe Philox. If a man woulde spende an houre in shewing howe and which waie you might compasse some lande and liuing although it were to the vtter vndooing of your poore neighbour coulde you not carrie euerie circustaunce and also if anie occasion shoulde serue deliuer the same spéeches or at the least the substaunce of them Autoph And good reason for who cannot beare that awaie best wherewith he is most acquainted Philox. No reason at all vnlesse it be reason you shoulde bee enimie vnto your owne saluation What is this but a secret kinde of Atheisme and denying of the Lorde God Vae dissolutis corde qui non credunt Deo Woe vnto the carelesse which beleeue not God Autoph Would you haue such as I am to carrie awaie whole preachings I tell you it is enough for them which are conuersant in Scriptures and let them trouble their braines they list for I haue some thing els to do Philox. Hereby we may sée what disease you are sick of you are one of them which had rather heare from Rome Constantinople or els where you had rather heare Tom piper sing a song of Robin hood though nothing else but ribaudrie than to heare men talke of religion or deuotion in your presence which thing is the cause that you are not acquainted with these matters And to be plaine such as you can make a hotch potche of all religions saying that matters albeit pertinent to saluation are of no weight or else pertaine onely to the learned yea and you think you may apply your selues to any companie to anie time to anie Princes pleasure for matters of life to come and so in the end you passe ouer your liues more dissolutely and in lesse consideration of God than Ethnikes Autoph You set your diuinitie on the tentars if you iudge others whose consciences you cannot search Philox. We haue a rule from Christ himselfe how to decypher and discerne you By their fruites ye shall know thē such trée such fruit The mouth speaketh from the abundance of the heart If we liue in the spirite let vs walke in the spirit Let vs not bragge of spirituall actions and liue carnally For such as are carnall minded haue nothing to doe with Christ nor Christianitie He that will liue godly let him shake off the cares of worldly vanities since the world is an open and opposite enimy to Christ as it hath beene before spoken For Christe himselfe sayeth that the world cānot receiue the spirit of truth neither he nor any his are of the world though they liue in the worlde And it is certaine that Paul the electe vessell estéemed it but as doung But good Lord howe fewe haue wée like vnto Paul in this point he estéemed this world as doung Wée count it a felicitie héere to liue pleasantlie racking our consciences stretching our credite and set our honestie on sale that wee may inioye that which is not worth the labour Salomon hauing proposed vnto him what he woulde require desired not wealth riches reuenues the ouerthrowe of his enimies long life or the like but a wise and vnderstanding heart whereby hee might discerne betwixt truth and falshood Oh would to God we had many in this regard like to Salomon which would more estéeme of heauenly wisedome than of transitory wealth Saint Paul desired to be dissolued to be with Christ wee wish to liue alwaies being made dronk with worldly delight First seek the kingdom of God saith Christ et cetera adijcientur But we either as it were suspecting Christ of rashnesse in promising or insufficiencie in perfourming first séeke the worlde after the kingdome of God by leasure Loue not saith Iohn the world nor thīgs which are in the world Which lessō we learn backwards for we first loue the world and to speake plainly some of vs loue nothing else but the world Praie continually saith the Apostle How preposterously wee deale in this respect who liueth godly in Christ Iesu lamenteth not what small deuotion wee haue to praying praising God for his benefits Who hath eies and beholdeth not If some sinfull and wretched man taking good like to a seruant should bestow on him some 20. markes a yere would hée not looke for thankfulnes at his hands that he shuld come at a beck run ride when occasion shal serue attēd vpō him when he hath cause to vse him wil not that seruant also applie himselfe to his maisters pleasure shew himself thankfull for so great a benefite receiued and spende his life in so good a patrons behalfe If contrariwise he should shew himselfe gracelesse for so greate a good turne who would not point at him as the patterne of an ingratefull person Who can bestowe so great benefites on vs as