it After that we haue some testimony in our coÌ„sciences that we haue gotten it wee must labour to assure our selues of it How must we doo this For this purpose read 1. Tim. 6. Charge the rich that they bee not high minded c. Marke there how by liberalitie and bountie we are exhorted to lay a good foundation What must wee bee saued by our almes-deedes No this foundatioÌ„ is not laid in heauen for that is our electioÌ„ which God laieth vp there But our foundation is our conscience that is by good works by which as by fruites meÌ„ may assure themselues that eternall life appertaineth vnto them Workes of mercie done with simplicitie singlenes of heart are markes of the children of God signes of true faith and of the true treasure For this cause Paul would haue rich men to lay vp a foundation in their consciences Lastly wee must vse it as a treasure when wee haue done the foure things before mentioned then come to this To this ende diuers duties are required at our hands to be performed of vs. First we must haue our conuersation in heauen If Christ be our treasure then our affection ioy comfort our heart minde and all the whole man liuing on earth must be in heauen If Christ bee thy treasure and his bloud and passion then all thy hart hope ioy and comfort is there Therfore we must send vp our hearts to heauen otherwise he is not our treasure If wee will vse him as our treasure let all our care and ioy bee in and for heauen Secondly wee must turne earthly goods into heauenly treasure How why hee that giueth to the poore lendeth vnto the Lord The Lord becomes a debter to him and boroweth of him for the poore The poore is but the Lordes bayliffe and messenger whom he sends to the rich and hee returnes a rewarde of heauenly treasure for it Marke there how by giuing almes to the Lordes poore we turn earthly blessings into heauenly Luke 12. 43. expressing these words saith Sell all that you haue and giue to the poore make your selues purses which shall last for euer When men do so theÌ„ they turne their temporall goods into heauenly treasure and so men that haue this worlds goods may by the blessing of God make great encrease of them Thirdly we must part with all for this the best thing in the world must not bee too deare though it bee our owne bloud and our life we must part with them rather then with thâ—â— And when wee are thus minded then wee carrie our selues to Christ esteeming him as our treasure When wee esteeme any thing aboue him or preferre ought before him he is not our treasure Thus you see fiue duties all necessary to be performed that we may keepe this commaundement And when by Gods grace wee are enabled to doo these then we shall obey and practise this commaundement Therefore lette vs remember them and bee carefull to performe them so long as wee liue And marke what will follow If wee can finde it and value it c. we will bee content to endure whatsoeuer Gods hand shall lay vpon vs in body or soule and neuer bee dismayed nor discouraged with any thing that befalles vs. Nothing can daunt or discourage a mans heart that hath this treasure but they shall vanish all in time Further it will make that we shall neuer feare death nor iudgement all paines will bee nothing great comfort ease and contentation shal be to vs so long as wee liue if wee can doo thus Now a word or two of the reason Where neither moath c. The reason is drawne from the certaintie and vnchangeablenesse of the treasure Earthly riches are subiect to wormes and cankers and if no canker can come to corrupt them yet the thiefe will haue them But there is no canker moath nor thiefe that can hurt Christ and his merits Ob. Why the highest heauens the place of happinesse should bee free from that vanitie and corruption which the lower heauens and all other creatures be subiect vnto All that we see ouer our heads is subiect to vanitie euen the starres Answer To man by right of creation belongeth the earth and the heauens and they were all mans by creation euen the highest heauens to the very firmament by creation all were mans They were made for him and he was Lord of all They were his pallace all sauing Gods throne And when he fell he was punished in all these creatures but not in the highest heauen because the right vnto it is not by nature but aboue nature and is ours by right of redemption and not by right of creation Secondly by Christs death and passion they are made ours and not by nature but by grace onely and that after the fall Therefore the heauens and the starres and all creatures visible are subiect to vanitie and corruption And so much of the commaundement and the reason I beseech you remember it and learne it and put it in practise both in life and death 21. verse For where your treasure is there wil your hearts be also In the two verses next before going these words Christ gaue two commaundements First what we should not doo and the reason of it Secondly what we should do a reason therof The first a corruptione mutabilitate The second ab incorruptione immutabilitate Now he renders a common reason pertaining to both and serues to confirme both which is thus framed Where your treasure is there your hearts will bee But your heart must not be on earthly treasure but on heauenly Therefore lay not vp treasure in earth but in heauen Now touching the words and the meaning of them By treasure vnderstaÌ„d things excellent and precious in our estimation laid vp for time to come in which men place and put theyr principall ioy and comfort where your treasure is that is your speciall ioye and felicitie For so much the worde treasure imports By heart vnderstand the principall powers and actions of the soule as the thoughts and affections loue ioy feare c. yea the labour paines studie care and endeuour all these are to bee vnderstood by this word heart As if hee should haue said Thus your treasure and heart are things ioyned together and inseperable therefore where your treasure is there is also your care and studie For that which men iudge to bee their principall good and felicitie in seeking it they spend al their paines and time Now for our further edification let vs see what vses may be made of this reason First wee learne here how to iudge aright of our owne hearts Indeed it is a bottomelesse gulfe as Ieremy saith yet we may in some sort search it and iudge of it by this sentence For an earthly treasure and a carnall heart goe together And on the contrary part a heauenly treasure and a spirituall heart goe together These cannot be seuered Therefore looke vpon what you spend your
permit the fall but now the gifts and graces of God are without repentance and the man that is a beleeuer shall neuer bee mooued Psal. 15. Though the nature of grace bee such that it may bee lost yet God giues the second grace to the first and thereby it is made sure that it shall not bee moued or lost The gates of hell shall not preuaile against the Church By reason hereof vpon this and such like promises it is that faith is not lost and not by any vertue which it hath in it selfe or by it owne nature Let this bee the first aunswere Secondly as I said this light of nature cannot be quite put out but onely buried so faith may bee buried hidden and driuen into some corner but it cannot bee wholy put out where it is once truly kindled So much of the third eye In which the light of nature seemes to bee quite put out because it cannot discerne at al but takes euill for good and good for euill it seeth not so much as there is a God or that God is to bee worshipped Now to come to the verie scope of these words marke the ende of them why Christ vsed them It was to shewe that men could not discerne when they seeke for earthly riches before heauenly And the euill eye corrupt and blinde by nature is the cause why men cannot distinguish things that differ From the scope one profitable admonition must bee renued that is to labour to attaine the gift of discerning to put a differēce between earthly and heauenly things therefore let vs search the scripture that we may haue our eyes enlightned and so see the right way to eternall life For the want of this discerning is the cause of all disorder and particularly of this disorder in preferring temporall and earthly things before eternall and heauenly And by this you may walke with comfort and peace of conscience the way to life eternall Whereas without it you wander in darknesse all the dayes of your life 24. No man can serue two maisters for eyther he shall hate the one and loue the other or else hee shall leane to the one and despise the other ye cannot serue God and Mammon or riches We haue heard of two commaundements of Christ first negatiue in the 19. verse the second affirmatiue in the 20. verse and afterward an obiection answered in the 22. verse now hee remoues another impediment The former obiection was this If our treasure must bee laid vp in heauen and not heere on earth it is maruell that so many lay vp treasure heere and not in Heauen The answere hereof is They haue either a blinde eye or an euil eye and so want the gift of discerning Now in this verse he meetes with an other obiection which the carnall wisedome of man makes commonly and hath euer made against these commaundements and it is thus Why may wee not loue and serue God and serue Mammon too Some men flatter and perswade themselues that they may serue God yet set their hearts to seeke riches too And therefore they thinke that they may seeke earthly riches heauenly riches both together and that one doth not hinder an other but that one may haue both treasure in earth and treasure in heauen Here therefore Christ meetes with this carnall conceit of naturall men and proues it to be impossible that one man should practise both these Thus you see how this verse doth depend on the former and this will the better appeare if we seeke the true meaning of the words No man can serue two maisters c. It may seeme at the first to be otherwise for both in reason and also by experience one seruant may serue two diuerse masters as we see one Factor may and dooth well serue diueser Merchants Therefore how can this bee that Christ saith here Some answere it thus That the words must bee conceiued after this manner as if hee had said Two diuerse or contrarie maisters As for example when one shall say come and an other shall say come not when two maisters are thus cōtrary diuerse in their mindes and wills one seruant cannot serue both And so these words carrie a holy truth But this clause of diuerse and contrary is not exprest therefore I say further that this sentence was a common prouerbe among them Now in a Prouerbe if it be vsually or generally true though it holde not alwaies if it haue effect ordinarily it is inough As no Prophet is honoured in his owne countrey that is vsually and commonly it is so So this Prouerbe is true ordinarily And thus this sentence must be vnderstood as a familiar prouerbe vsuall and common among the Iewes which Christ taketh for the ground of his speech Now it followeth For eyther hee shall hate the one that is as he is a maister or in regard of his commaundement And hee shall loue the other in respect of his commaundement in that hee doth embrace it and performe it Or else hee shall leane to the one This is an illustration of the former words for it might bee demaunded How shall hee bee knowne to loue or hate them The answere is thus Loue will cleaue to the one and contemne the other That is a seruant is knowne to loue his maister in his commaundement First if he cleaue vnto him Secondly if he giue himselfe as a seruant to the obedience of his commaundement And he will despise the other That is hee will neglect his commaundements Thus hee testifieth his loue or hatred by omitting and neglecting or by performing and practising the commaundements enioyned him Now the words that follow You cannot serue God and Mammon are the application of the argument you cannot serue God and riches treasure profit gaine A man cannot serue God and giue himselfe to get and lay vp riches It is not said you cannot serue God and haue riches for Abraham Ioseph Iob serued God and yet had riches But thus you cannot serue God serue riches that is giue your selues to seeke them and set your hearts vpon them Thus the sense and meaning is plaine and now the scope of the words wil the better appeare The obiection is this Why may we not do both viz. lay vp treasure in heauen and in earth The answere is No man can serue two maisters But God and Mammon are two maisters therfore you cannot serue both these The proposition is confirmed by a reason which is added And thus you see the scope and the sense of this verse Now see what doctrines naturally arise hence First it is to be marked that Christ dooth heere set downe what it is to serue God A thing that euery man speakes much of yet a thing that fewe know and fewer doo practise therefore in a word it is this To serue God is to loue him and to cleaue vnto him and he serueth God that doth these two For the first euery man will say that he
certain vse in time to come Now I answere to the first question viz. How farre a man may seek prouide for worldly wealth I say that things necessary for nature for a mans person place may be sought for and laide vp But here is a barre put in by God himselfe we may goe no further we may not seeke for aboundance or superfluitie The reason hereof is alledged in the 30. Chapter of the Prouerbes the 8. and 9. verses where it is said Giue mee not pouertie nor riches feede mee with foode conuement for mee least I bee full and denye thee and saye who is the Lorde c. That which wee must aske of God that we may seeke for and no more But wee haue no warrant to aske at Gods handes aboundance or superfluitie Therefore wee may not seeke for them Againe if wee haue meate and drinke we must therewith be content 1. Tim. 6. 8. Ob. If wee must pray for nothing or labour for nothing more then is necessarie then what shall we doo if God giue aboundance Resp. Wee must not seeke aboundance But if God cast it vpon vs without seeking wee must thankefully receiue it lay it vp and vse it for the good of the Church and Commō-wealth and for the good of our owne families If this bee so that wee must seeke for nothing but necessaries then wee must learne contentednesse therewith which that we may doo weigh these reasons following First it is Gods commaundement that we should be content with things necessary and seeke no further therefore wee must be obedient and content Secondly a man that is too greedie to lay vp much can hardly keep a good conscience but must needs vse some vniust meanes Thirdly such are subiect to the diuels snare 1. Tim. 6. 9. Fourthly in persecution and times of triall the richest will hardly confesse Christ hold out but will be the more easily drawne from Christ and the confession of the truth because their mindes are glewed to the things of this world Heerevnto may bee added the examples of many Saints who haue bene contented with little that they might serue God the better And also Christes admonition How hard it is for a rich man to enter into the kingdome of heauen Thus much of the first practise of couetousnesse which is excessiue seeking of goods without al measure The second practise is when worldly goods are sought onely and principally which practise Christ meets withal when he saith First seeke the kingdome of God This was Esaus sinne and the sinne of the Gadarens Math. 8. who preferred worldly goods before spirituall treasure And this may be called vnreasonable disorder preposterousnesse worldlinesse c. The third practise is to put our trust and confidence in riches laid vp and to make them our God and rather to forsake God then them 1. Tim. 6. Psal. 62. The fourth practise is when a man layeth vp for himselfe onely and not for the Church nor Common-wealth but sibi soli this man may bee called churle niggard c. All these practises of couetousnes Christ condemneth Thus much concerning that which is forbidden Now followeth the reason VVhere moth rust and thiefe c. The reason standeth thus That which is subiect to vanitie to casualtie and corruption must not bee our treasure But earthly goods gold siluer riches cloathes c. are subiect to such things Therefore they must not bee our treasure The Greeke word Sès is a moath or worme that wasteth and consumeth the best garments may be taken here for any worme that doth destroy and consume any creature Brôsis a canker This translation is too strict for it signifieth any thing that wasteth any creature whatsoeuer Heere then is set downe the vanitie of the creatures which vanitie stands in two points First in the corruption Secondly in the abuse of the creature Touching the corruption it teacheth vs that gold and siluer yea that al riches haue some diseases to waste them or some canker to rust and consume them Touching the abuse of the creature it stands in this that it is subiect to the iniurie and ill vsage of men as riches are whē they are hoorded vp and serue for no vse From whence comes this vanitie From mans sinne Rom. 8. 20. which when wee consider it puts vs in minde of our sinnes howe loathsome they are that they are causes of vanitie to the creatures both by corruption and abuse Christ seeing men bent and disposed to treasure vp wealth in abundance calles them back to an other kinde of treasure better then that as much as heauen is better then earth and an heauenly life better thē a little money or mucke And therefore hee saith Lay not vp treasure in earth That is let not all your heart and minde be set vpon this I can tell you a little better treasure Here I might take occasiō to inueigh against mens ill dispositions and affections who will not follow this good counsell but still preferre earth before heauen for all this admonition Euery man by nature is greedie to gather goods and desirous to be rich but fewe care to be rich in God What profit did the rich men receiue by all their treasure Luk. 16. and 12. Had it not bene a great deale better if they had possessed lesse so they had enioyed this But let vs come to the 20. verse 20. But lay vp treasures for your selues in heauen c. Ob. This is a straunge instruction and precept to lay vp treasure in heauen Why How should we come there Resp. Indeed Christ saith it is hard for rich men to come there and yet they haue meanes to make it easie if they will How shall wee lay vp therefore Thus. Lay out here and lock it not vp and so you shall lay vp treasure in heauen 1. Tim. 6. Otherwise if you lay vp here and imprison the coyne that it cannot be currant you lay vp a treasure in hell Rom. 2. For by your hardnesse of heart what doo you else but treasure vp wrath against the latter day So that this place seemeth to be a speciall motiue to charitie and liberalitie but yet it is not to be restrained to that as if it pertained onely to rich men Then how shall the poore lay vp treasure in heauen who want it in earth Very well for they must make God their treasure and Christ and his word and so all their treasure is spirituall and heauenly And this Dauid made more account of then any treasure whatsoeuer Ps. 119. 72. 127. And say with him Psal. 57. Thou art my portion ô Lord. Rich men vse at euery yeares end to cast vp theyr accounts to see how their store and treasure encreaseth and it is not amisse But it were better if they would take a time for this account and see how this encreaseth The rich man in the Gospell had gold inough siluer corn great store euen by his owne confession and yet he
wayes and to practise the workes of our calling but onely to teach vs to leaue the successe to God To make this more plaine put the case of any trades-man he is to practise the workes of his calling as if it be to buy or sell hee may do it with diligence without wronging any but the successe must be referred to God for that take no care but leaue all to him The like commandement we haue Phil. 4. 6. Be not carefull c What then But in all things let your prayers bee made to God with supplication and thankes giuing Marke there how care is opposed to prayer and thankes giuing All care is not forbidden there but immoderate care onely We must bee carefull of our duties but not of the successe of our labours For the blessing bee not carefull but commend it to God It is an excellent commaundement to bee remembred and practised of all men in all callings It is the double care that is forbidden Thus you see what you are to doo in the compasse of your callings Quest. How can we do this It is too hard a commaundement flesh and bloud cannot keepe it Answer Do but remember what blessed promises God hath made to them that obey him and we cannot but make conscience to obey this Some rise early goe late to bed and yet are neuer the richer But God giues sleepe to his beloued such as obey him shall haue rest and sleepe they shall with quietnesse reape the fruite of their labours The Lyons shall be starued but they that feare God shall lacke nothing Though the Lyons vse rauening and get theyr pray by violence yet they shall want sooner then the children of God If we had no more commandements in all the Bible but this it should be sufficient to worke this effect in vs after due labour and diligence vsed in our callings to referre the successe thereof vnto God We ought to trust God and beleeue his promises and not distrust his prouidence If wee will not trust God in these outward things how shall we trust him in the keeping of our soules in time of temptation and in death Therefore commend all to God and for the successe liue by faith Quest. How if all things goe crosse and we finde no blessing in our labours may we not prouide for our selues Answer Cast thy care on the Lorde and hee knoweth what is good for thee better then thy selfe wherefore if he denie thee that blessing which thou desirest be content and obedient For the seruants of God to bee crost it is better oftentimes then wee are aware of Good Iosias was puft vp with pride and would needes fight with Pharaoh Necho without any warrant and it cost him his life for it And good Ezechias likewise in a pride shewed the straungers his treasure and was punisht for it Therefore if thou want any blessing the best way is to pray for it and to depend vpon God and if God see it to be good for thee thou shalt obtaine thy desire So much of this maine commaundement which is a commaundement alwayes to be remembred and written in our hearts and to bee practised in our liues Now one point further is to be marked viz. how Christ distinguisheth betweene the life and the body hee makes the meat and drinke to appertaine to the life and soule and apparell to the body yet wee know that the apparell is a meanes to preserue the life too as well as meate and drinke and yet Christ cōcludes it and that for iust cause for though in some countries the vse of apparell bee to cherish the bodie and to continue life yet the general and first vse of it is not for the life but it respects a higher matter it serues for the body it selfe I say in respect of a certaine shame that is set vpon it the maiestie of the body is lost and the nakednesse of it is now a thing full of shame and confusion and our apparel serues to couer this shame So the proper and principall ende of apparell is this to couer the bodie in regarde of the shame which befell vs after the fall yea the truth is we should be all couered hands and face and all if it were not for other necessarie vses in regard of which wee keepe them bare and vncouered And if that fall had not bene the naked bodie had bene full of maiestie This point being considered we must learne neuer to be puft vp in regard of our apparell but rather to be abashed and confounded so oft as we put it on or looke vpon it for it is nothing but a badge to couer the shame of our bodies with therefore it is as great a madnesse for any to be puft vp because of their apparel as it were for a prisoner to be proud of the boults on his legges the brand on his hand or the hole in his care Therfore we must learne to thinke of our sinne when we looke on our apparel and to be abashed abased and humbled in remembrance of it We must expresse all the graces and gifts of God that be in vs so much as we can euen in our apparel as sobrietie temperance frugalitie such like they are to be declared in the very garments So much of that point Now it followeth Is not the life more worth c. After he had giuen a most excellent cōmandement to the end it may not goe without his effect hee enforceth it with diuers argumēts of waight First saying Is not the life more worth then meate c. The reason stands thus The life is more excellent thē meate and drinke and the body is better then the apparell Now God giues the life and the body and dooth preserue them therefore he will much more giue foode and apparell The reason is taken from the creation He that is a Creator will preserue his worke In this reason Christ teacheth vs how wee should make vse of our creation by a consideration of it wee must learne to come to a confidence of Gods prouidence and to trust in him for all the things of this life for hee will preserue his workmanship Iob in the beginning of his tenth Chapter perswades himselfe that the Lord will not destroy him because hee is the workemanship of his handes hee makes that an argument Marke what vse hee makes of his very creation Commend your selues to God as to a faithfull Creator saieth S. Peter 1. Pet. 4. Marke that hee calles God a faithfull Creator and for that cause wee must commend our selues vnto him We see also by commō experience that no man is so tender and carefull for any thing as is the workeman therfore in this respect we are to put our trust in God Hath God giuen vs life and a body and wil he not giue vs foode and rayment It cannot be Thus God teacheth vs his prouidence by the creation and confidence in it 26 Behold the fowles of the heauen
bee the duties of his calling and the most necessarie workes and these he must haue a care to performe Secondly a man may haue care to prouide for himself and his such things as be necessarie that is meate drinke cloth For these a man may nay hee must haue a care so much as is necessarie in the iudgement of any this care is not condemned After this he must giue place to Gods prouidence and God must haue his worke The blessing and successe of all his labour must be left to God And then in the necke of these two cares comes faith that God will giue a necessarie blessing Where care endes there faith begins Wee must not care for the blessings and successe of our labours but referre that to the prouidence of God If God giue more then is necessarie wee must bee the more thankefull But if hee withholde his blessings wee must not liue by care but by faith Thus farre wee may care and no further And this hath bene the practise of all Gods seruants The distrustfull care is that which is here forbidden when men take all care vpon themselues and vexe themselues so as they are fit for nothing no not for the seruice of God but onely to care And it is care that teares the heart and distracts it and makes a man vnmeete for any thing else but onely to care This is the thought which Christ condemnes when we vexe grieue and consume our selues day and night with care for the worlde And this is the common sinne of our time This care dooth possesse and poyson the hearts of many and it appeares by experience For what care is that which breakes your sleepe and awakes you at all houres of the night And what care is that which commeth first into your hearts in the morning when you rise And when the whole day is at an ende consider with your selues what is the thing you haue most thought of or altogether whereon hath all your care bene Looke backe and see if it hath not beene for the world al the day long from the morning till the euening The care for the worlde takes the first place and filles vp the whole day Why This can neuer bee but a distrustfull care and yet this is the ordinarie and common care therefore Christ speakes this to vs all you may care for necessaries but liue by faith be content with Gods good will and pleasure Let this commaundement take place in your hearts and let care be ioyned with faith and so lead your liues Saying What shal we eate c. Now Christ dooth describe this care by the fruites and effects for these be the speeches of them that bee possest with worldly care especially of them that haue great charges and meane liuing or which suffer great losses then men make such questions but how shall we maintaine our selues How shall we liue And thus you see how Christ condemnes not all care but that which is ioyned with distrust when men complaine and murmure as if there were no God nor prouidence These speeches are condemned as proceeding from distrust and vnbeliefe And good reason for they are complaints of Gods dealing towords vs we ought to shut our mouthes in this respect and take heede how we murmur against God When Aaron had both his sonnes burnt he comes to Moses and would needes knowe the cause and when he heard it was Gods doing hee held his peace The place is worth the marking Likewise Dauid saith I held my tongue and said nothing for it was thy doing Lord. Our coÌ„fidence is in peace and strength that is a man hath confidence in God when he complaineâ—h not Therefore this is our dutie neuer to complaine of Gods prouidence be the iudgement neuer so grieuous that befalles vs. We must learne of the seruants of God to holde our tongues and with peace and quietnesse to submit our selues to God when we are distressed and afflicted when we loose our liuing or friends for these are sinfull speeches speeches that bewray distrust vnbeliefe discontent and impatiencie 32. For after all these things seeke the Gentiles for your heauenly Father knoweth that yee haue neede of all these things Here is a fift reason For after all these c. Therefore take no thought These words are a new reason to moue vs to flee all such care The practise of the Gentiles must be shunned but this is a practise of the Gentiles Therefore it must be shunned The words haue a further sense theÌ„ the translatioÌ„ importeth for it is thus They seeke with al their might they set themselues or giue themselues to seeke them For the seeking of these necessaries is not a fault but y e giuing of our selues to seeke them with all our power Then wee sinne wheÌ„ we do so for they set their hearts to seeke them all their care is for them So much the words import you are a peculiar people of God and therefore you must not conforme your selues vnto the Gentiles Quest. What is the cause the Gentiles do so Answere All the Nations of the world before Christ besides the Iewes knew not God onely heere and there some one man that was a Prophet excepted All the rest knew not God no prouidence nor any other life but this now if the Gentiles did thus because they knew not God it followeth that vniuersall grace is but a phansie and a meere deuice of mans braine for the Gentiles before Christs incarnation knew not the true God but were without God How then could they haue grace which is a gift to be able to beleeue if they would If they failed in the knowledge of life eternall and Gods prouideÌ„ce how was it possible y t they should haue this gift Indeed in diuers Countries that were neare the Iewes some liued as the Iewes did and got some knowledge of God But the countries that were farre off had no knowledge of God therefore there was no common grace giuen them all Secondly Christ shewes here that they which set themselues to seeke riches and worldly blessings they are as Gentiles and haue not learned the principles of religion though they come to Church heare the Word and receiue the Sacraments yet they are but as Paynims They make themselues their owne God and they see no prouidence They are Christians in shewe but Gentiles in deed euen as the Turkes are for they haue not learned the foundatioÌ„s of religion by faith to rest on Gods prouideÌ„ce This reason alone might moue vs to a moderate care for the temporall things Now marke the ground of this reasoÌ„ The Church of God is a peculiar people therefore they must not be like the Gentiles in euill things and in good things they must be better then they Then marke and consider what a shame it is for the people of our time for the very maine sinnes of the Gentiles are risen amongst vs as drunkennesse oppression vsurie slaundering ingrossing