Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	lord_n	word_n	2,981	5	3.8029	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01262	Certaine fruitfull instructions and necessary doctrines meete to edify in the feare of God faithfully gathered together by Iohn Frewen ... ; whereunto is added a table, wherein the reader may easily find out the principall matters conteined in this booke.	Frewen, John, 1558-1628.	1587 (1587)	STC 11379.5; ESTC S4308	159,556	432

lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the coÌ„ming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childreÌ„ of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened â— therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort

of Israel the punishment of this sinne of fornicatioÌ„ which was so fearful among the people of Israell is brought in of the Apost P. to bring all men to such fear of God as may restrain them from it Neither let vs commit fornication 1. Cor. 10. saith the Ap. as some of them coÌ„mitted fornicatioÌ„ fel in one day 23000 The life of man beeing so pretious vnto our heauenly father as it is it cannot be a smal sin that prouoketh the Lord to proceede in iudgement euen to the death of so great a number therefore is this notable punishment not without great reason ioyned to fornication which was the cause therof For commonly this sinne is little regarded hauing natural infirmitye set beside it in the vsual speech of meÌ„ to hide it withall But the holy Ghost doth not so match it in his speech hee doth not set before our eies in a cloak of natural infirmity wherby we shold the lesse feare it but putteth vpon it the garment that indeede belongeth vnto it euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes the one is far vnlike the other In the eyes of the holy Ghost this sin is fearfully stayned with much blood in the sighte of fornicators there is nothing in it with is not natural kindly so diuers are their iudgements and so great is the disagreement of their opinions The Apost P. reasoneth against fornicators by the worthinesse of our bodies 1. Cor. 6.16 which are the members of Christ Do ye not knowe saith he that he whiche couplth himself with an harlot is one bodie For two saith he shal bee one flesh Certain it is that the body of aÌ„ harlot can be no member of Iesus C. And the fornicator by the testimonye of the Apost is become one body with her Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctioÌ„ with her in wickednesse that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde There is great cause therefore why the holy Ghost should so earnestly perswade vs to fly fornication making that sinne aboue all other to offende against his owne body whiche doeth commit it 59 Of maried folkes ADultery and fornication beeing forbidden the godly louing and chaste life of married folkes must needes be commanded Which that it may be performed almightie God requireth of his children that they do match themselues with such as feare him and serue him after his worde Such hath he promised to blesse As for those that marry for riches beauty and such outward things when there is not the feare and true worshippe of God ioined withal Ps 128. Gen. 6 2.3 they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe that if any thing must be kept holy in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband All contractes and promises which wee make must faithfully be obserued but if we make comparison we shall finde that mariage not without great cause is named the couenant of God Solomon sheweth by this worde Pro. 2.17 that God beareth rule ouer mariage hauing it vnder his garde and protection And for this cause if the husband breake his promisse whiche hee hath made vnto his wife he is not periured onelye towards her but towards God Deut. 5.18 Ex. 20.24 Asmuch is to be said of the wife that she doth not onely wrong to her husband but to the liuing God For vnto him shee is bound inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him and he himselfe the author of the same Therefore when we heare this worde adultery we ought to holde it as execrable and accursed and let vs know that except we be sober contineÌ„t Heb. 13 4. chast and modest God hath vs in great hatred and our life is infected before him For if our persons are counted pretious and our liues held deare in his sight he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation Mat. 5 28. Tit. 1.15 that suche an honorable and holy thing as mariage is be not set forth vnto reproche And this ought to teach vs that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor beecause God hath already coupled her vnto her husband he will him to bee her shadowe and that when we think on euil and set our mindes on anye vile lust we ought to stand in fear of that sentence which is pronounced by the holy Ghost as namely that GOD wil take vengeance on al them which violate and defile the holy coniunction which he hath set foorth in his owne name 60 Of mariage and why it was instituted Seing that in lawful mariage there is Gods blessing it is manifest that in whoredome there is nothing but cursednes Wherefore wee muste not delight in whoredome but rather abhorre it Ps 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing They which are maried must not with all greedinesse followe the lusts of the flesh and their sensuality taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull maried folkes ought to haue is that they should confes that it is God that hath knit them together for to be vnited in such wise that the one should not desire to be seperated from the other but that in this vnion man should knowe that it is not good for him to liue alone and therefore should loue his wife whom God hath geuen vnto him to be with him and to helpe him the wife also to knowe that she hath bene taken out of the side of man and therof made a woman that she might bee an helper to man and therefore should geue her selfe wholly to obeye her husband That they should confesse that they are in a very honorable estate as the sonne of God hath well declared and that it commeth not from the inuention of mans braine but from the most auntient institution of God Also that God hath made them pertakers of marriage to the ende they should possesse their vessels in honor and sanctification and not in filthinesse and vncleannesse Likewise if they haue children they shoulde acknowledge that they are the instruments whereby God doth increase his Church and the greater number of children they haue let them reioice Let them reioice so much the more coÌ„fessing that the blessing of God is the more vppon them and that God doeth greatly honor them when they are made fathers and mothers of so great a flock They that want this knowledge and vnderstanding and which doe not so reioice though they be maried that they

the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to coÌ„mand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote

seconde Table of the lawe pag. 61 Talent VVe must not hide our Talent vnder the grounde pag. 372. Tribulation Tribulation bringeth foorth patience pag. 194 Tribulation Seeke affliction Time looke Season V Vnitie The Vnitie of essence is not taken away by the distinction of persons pag. 219 Vertue and Vice We can neither attaine vertue nor vice by our freewill pag. 254 The worde of God is a great vertue pag. 356 Vocation Vocation after purpose pag. 269 Vsurie seeke couetousnesse VV. Will. The VVill of God must bee our direction pag. 135 147 Our will is vtterly blinde til God hath changed vs. pag. 257 Of Freewill pag. 250 The doctrine of Freewill is an arrogant doctrine pag. 251 The doctrine of Freewill is blasphemous pag. 253 Opinion of Freewill is vnthankefulnesse pag. 255 We can neither attaine vertue nor eschue vice by our owne Freewill pag. 254 Man hath no freewill to do good pag. 258. 260 Freewill ouerthrowen pag. 179. 265 Freewill and the lawe without grace can doe nothing pag. 262 Freewill highly extolled of the Papistes pag. 264 Wisedome The perfection of wisedome pag. 10 The feare of God is true wisdom pag. 364 Witnesse Of true and false witnesses pag. 109 VVhat it is to beare false witnesse pag. 104 Worde The word of God abideth for euer pag. 131 VVe must worshippe God according to his worde pag. 39 Popish satisfactions are not warranted by Gods worde pag. 179 The worde of God is a great vertue pag. 356 The cause why the worde of God is despised pag. 357 Wrong VVee must absteine from wrong and iniurie pag. 72 Against wronge and oppression pag. 92 FINIS FRVITFVL INstructions and necessary doctrines meete to edify in the feare of God 1 The foundation of our saluation THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians Eph. 2.8 Col. 1.19 that wee are saued by faith For we know not that God is our father we knowe not that we are reconciled to him but onelye by the preaching of Faith whereby we lay holde on the promises of the gospell and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ And thus we attain to the possession of our saluation by faith and yet there is none that giueth vs faithe but God onelie Phil. 1 29. the reason wherfore he giueth it vnto vs is this because it hath pleased him to chose vs before we were made yea before the worlde it selfe waâ— made as the Apostle sheweth in the firste vnto the Ephesians In which place vers 3.4 1. Pet. 1.2 he setteth that before vs which is or ought to be most familiar and knowne vnto vs as namelie that God hath made vs pertakers of heauenly blessings in Christ Iesus and that forgeuing vs our sinnes he sheweth that we are acceptable vnto him and that hee hath taken vs to bee hys children 2 The cause of our saluation is the mercie of God IN the saluation of the godlie there is nothing to be sought for aboue the goodnesse of God For seeing we are all comprehended in this race of Adam whiche hath nothing in it but corruption and sinfulnesse and therefore wholly subiect vnto SathaÌ„ what goodnesse is it that God canne finde in vs And what can hee foresâ— in vs but onlye sinne Eph. 2.3 So that is is certaine that God doeth not choose men to take them into the number of his children because hee foresaw them to be better then those whiche he forsooke and reiected Deu. 4.37 7 8 Psal 44.3 Io. 15.16 Act. 13.48 but it muste needes be that his goodnes and mercie bare the cheefest swaie herein without any other consideration Of his owne free mercie and grace of his owne will in Christ his sonne he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust Before the children were borne and when theye had neither done good nor euill that the purpose of God might remain according to election not by workes Ro 9.11.12 but by him that calleth it was saide vnto her The elder shall serue the younger Hee hath chosen vs in himself Eph. 1 4.5 1. Pet. 1.2 before the fouÌ„dation of the world was laid that we should be holie without blame before him in loue c. Seing then that the mercy grace of God do go before election as the cheefest cause thereof it is manifest that all the works of the Law and deserts whatsoeuer are excluded Iam. 3.8 Mat 3.9 whether they go before faith or followe after The Lorde your God is God of gods and Lorde of Lordes Deu. 10 17. Act. 10.34 Iob. 34.9 Eph. 6.9 a greate God mighty and terrible which accepteth no persons nor taketh reward Howe much lesse to him that accepteth not the persons of Princes and regardeth not the rich more then the poore for they be al the workes of his haÌ„ds 3 God hath not elected euery one THe Lord is debtor vnto no maÌ„ It is of his free mercye whatsoeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie Ex. 33.19 and I wil haue compassion on whom I wil haue coÌ„passion In the which wordes he noteth the highest cause of bestowing grace namelie his voluntary decree and withall hee insinuateth that hee hath appointed his mercy peculierlie for certaine and yet God in reiecting whom he will is not onelye without blame but also wonderful in his wisdome and iustice Ro. 9.17 Ro. 9.21 Hath not the potter power of the claye to make of the same lumpe one vessel to honour and another to dishonour The causes of reprobation are hidde in the eternall and vnsearchable counsel of God the righteousnesse whereof we ought rather to worship theÌ„ curiously to seeke after Whatsoeuer is in any creature it is the ministerie of the power of God The faithfull being vessels of mercie are made instruments to set forth the mercy of the Lorde and the reprobate being vessels of wrath are predestinate to shewe forth the iudgements of God and both the one and the other to his euerlasting glorie 4 Gods election muste not bee a cause of negligence IF God hath bestowed any grace vppon vs and hath assured vs of our saluation in Christ by meanes of his holye spirit yet must wee not thereby take occasion to be secure and negligent Eph. 2.10 1. Pet. 1.13 14.15 1. Thes 4.7 Tit. 2.11 12. but rather bee stirred so much the more earnestly to walke in holinesse and to attaine vnto that whereunto God calleth vs. And although it consisteth not in any mortal mans power to disapoint the councel which God hath established from aboue yet if wee be carelesse we do asmuch as lieth in vs to make of none effect the purpose of God 5 Sathan is a continuall enemie to them that feare God IT

the oppressors the couetous and cruel vsurers is the depriuation and loosing of the true and heauenly riches which are much more precious then all the transitorye treasures of this life 67 Of riches and how they hurt OVr Lorde Iesus Christ verye aptly in his Gospel compareth riches and worldly pleasures to thornes for as thornes haue fayre greene leaues and beautifull blossomes and flowers that may allure a man to reach at them so if he take holde of them hastily he shal be sure to be pricked with them Mat. 13.22 So there seemeth to be a certaine beautie and sweetenesse in riches therby to purchase worldly pompe and pleasures but if a maÌ„ with greedy desire reach at theÌ„ 1. Tim. 6.9 they will wound him pearce him to the hart For riches worldly pleasures pricke in getting they pricke in keeping and they pricke in departing and coÌ„monly they wound a man so greuously that without repentance they kil him for euer Rightly therfore are they resembled to pricking dangerous thornes there is nothing that doth so fully possesse the minde of man nor so mightely pull it from God and the care of saluation as the studie of riches and worldlye pleasures Wherefore our Sauiour Christ sayth that it was as easie for a Camel to passe thorough the eye of a needle Mat. 19.14 as for one whose heart was possessed with desire of riches to enter into the kingdome of God The same thing in effect he also teacheth in the parable of the rich man that made a feast for the marriage of his sonne and sent his messengers to bid the guestes and they refused to come pretending sundrie excuses Math. 22.1 c. One sayd I haue bought fiue yoke of Oxen and must needes goe proue them I pray thee haue me excused Another sayd I haue bought a farme and must go see it I pray thee haue mee excused The thirde sayde Luk. 14.16 I haue married a wife and therefore I cannot come By this feast is meant the communion of the gospel benefit of our saluatioÌ„ purchased by Christ To this feast meÌ„ are called by Gods messengers that is by the faithfull ministers of Gods worde the excuses made shewe what causes commonly they are that with hold mens minds froÌ„ obeying the word of God coÌ„ming to the gospel that is the cares of the world the study of riches the pleasure pompe of this life noted by these 3 kinde of things whereof our sauiour Christ speaketh in the same place And would to God these impedimentes had choaked the word of God hindered the hearing of the gospel in Christes time onely were not of greater force in the harts of men at this day in England Mat. 6.24.27 c. And the cause thereof is the care of the world loue of riches which maketh theÌ„ to haue no regard of the worde of God nor of their owne saluation 68 Howe riches ought to be vsed IF a man be rich hee must vse the goods he hath in his handes and that in doing homage vnto God which he cannot doe vnlesse he be coÌ„tent therwithal to resigne theÌ„ vp to forgoe them then vse them as it is meete There are two thinges requisite if they that haue possesse riches Mat. 5.3 Ps 62.10 will vse them aright First of al they must be poore in spirit that is to say they must not be tied to their riches but when it shall please God to make them poore they render vp the whole into his handes and desire nothing but to haue their coÌ„tentation in him Secondly while it pleaseth God they shall enioye their riches which they possesse that they knowe howe to vse theÌ„ moderately that it be not to glut themselues with them and to hurte their neighbours to make themselues gorgeous braue aboue their estate but alwaies vse them so as God hath commanded 1. Pet. 5.7 And if we be poore God will prooue our patience by this meanes and haue vs to depende wholely vppon him Ps 40.17 Hee that hath much must not trust in his wealthe he that is poore and low must know that hee hath his Father in heauen and that the blessing of God is better then all the kingdomes and treasures of this worlde When we haue scraped togeather all that wee can possiblie desire if God blowe vppon it it will all goe to winde but if God blesse vs Esa 40.24 bee it neuer so little that hee hath giuen vs it will suffice vs it will be ynough for vs to liue from hande to mouth for Gods hand shall continually be stretched out vppon vs to content vs. So then seeing God hath set downe this rule that men content themselues with that he giueth to euerie one it is certaine 1. Tim. 6 9 that whosoeuer coueteth to be riche he cleane casteth off the yooke submitteth not himselfe to Gods order Wherefore let vs take heede to our selues be content to be nourished in this worlde knowing that God hath reserued this office to himself as that we aske craue at his handes our dayly bread Let vs worke Mat. 6.11 do our duties in our vocations Luk. 11.3 And if it please god to encrese vs moreouer beyond our hope and cause our riches to growe let vs yeelde him praise and thankes for the same 69 We must haue an assured faith and a contented minde THere are two things without the which we shall neuer be able to performe any acceptable obedience vnto God in this eight coÌ„mandement The first is an assured faith in the promises of God that he will prouide for vs thinges necessarie aswell for the bodie as the soule and that he hath charged himselfe aswell with the care prouision for the one 1. Pet. 5.7 as for the other This faith if it were true would consume many feares cares of our minde for worldly matters Mat. 6.33 so that we might apply our selues vpon the care of better things This did the holy ghost knowe very wel therfore mening to cure couetousnes he maketh the plaister of faith saying Let your conuersation be without couetousnes Heb. 13.5.6 Iosh 1.5 Ps 118.6 for he hath said I wil not faile thee nor forsake thee When our heartes shal be fully perswaded that the Lorde will not leaue vs nor forsake vs we cannot be so greatly tormented with the care to liue and to obtaine necessarie things for vs hauing so strong assurance for it as is his promise who hath made al things of nothing with his worde The seconde thing is Ps 33.6 to finde a contented mind with that which we haue already And therfore to stay in it as in a poreportion with great thankfulnes of hart to our God for it bearing our port countenance in all our doings accordingly without any exceeding whatsoeuer For if once our affections shal ouerflow the bankes of

to saluation and not conteining al necessary truth but that there are many articles of necessitye to be beleeued which are not conteined in the scriptures For so saith one of their champions Lindan li. 1. c. 10. The Apostles saith he would not commit certaine principall pointes of our religion to paper and inke thereby to perish and to be forgotten but they committed them to the faithful harts of christians As though those things remained more sure which be coÌ„mitted to the fraile memory of feble men in this sinful world then those things that by the spirit of god are put in writing This is the cause why they blasphemously cal the sacred written word of God The Papists blasphemy a dead writing a dumbe Maister doubtfull and vncertaine A black gospell dead inke inkie diuinitye A nose of waxe a leaden rule c. This is the cause why they say that the scriptures take authoritye of the church Frier Soto and that without the authority of the Church the scriptures haue no authority As though the Maiesty of Gods wisedome and his trueth conteined in the scriptures depended vppon the authority of man For though the Church bee neuer so holie yet it consisteth of men which oftentimes haue and do erre when they leane not to the word of God Petrus de palude de potestate Papae Art 4. Herueus de potest Papae If they would hearken to Gods worde then would they not say that the Popes onely power passeth all the power of the whole Church besides And that the Pope by vertue and power is the whole church and so conclude theruppon that there is neither holy ghost nor interpretation or sense of the scriptures but onely in the Pope Indeed it is true that as the Scriptures were written by the spirit of GOD 2. Pet. 1.20 So must they be expounded by the same For without that Spirit we haue neither eyes to see nor eares to heare It is that spirit that openeth and no man shutteth the same shutteth Ma. 11.15 Reu. 3 7 and no man openeth The same spirit prepared and opened the heart of Lidia Act. 16.14 Io. 6.45 that she should geue eare to and consider the things that were spoken by S. Paule And in respect of this spirit the Prophet Esay saith Esa 53.13 Ier. 31 33. They shal be all taught of God But God hath not bound himself that this spirit should euermore of necessitie dwell in Roome Esay 62.2 but vpon the lowly and humble hearted that tremble at the word of God Chrisostome saith they that speake of themselues Chrisost de sancto ado spi falsly pretend the holy ghost And againe if any thing be brought vnto vs saith he vnder the name of the holy ghost besides the gospell let vs not beleeue it For as Christ is the fulfilling of the law and the proph so is the holy ghost the fulfilling of the gospel Now with what spirit the Bishops of Rome haue expounded vnto vs the holy scriptures it is so manifest and apparantly knowne that we need go no further but to their owne writings canons sufficiently to proue that the Pope is Antichrist 1. Io. 2.22 and that his prelats and disciples are the spirituall wolues of whom Christ in his gospell geueth warning Mat. 7.15 though they couer themselues neuer so closely vnder the clothing of Christes true sheepe Christ was humble and lowly The prophet in his owne person speaketh of him I am a worme and not a man ashame of men and the contempt of the people And S. Paule saith he humbled himselfe Ps 22.6 Phil. 2.8 and became obedient vnto the death euen the death of the crosse Behold his parents his birth his cradle beholde his life his disciples his doctrine and his death All were witnesses to his humility He saith of himself the son of man hath not whereon to rest his head And to his disciples he saith Mat. 8.20 The Kings of the Gentils raigne ouer them they that beare rule ouer them are called gratious Lordes but you shall not be so Luk. 25.22 Ma. 11.29 And againe Learne of me that I am meek lowly in heart and ye shall finde rest vnto your soules Now on the other side if wee consider the condition of Antichrist beholde his birth his place his chaire his estate his doctrine his disciples and al his life there shal nothing be seene but pomp and vaine glory he is proud in life The image of Antichrist proud in doctrine proud in word and proude in deedes He is like vnto Lucifer and setteth himselfe before his brethren and ouer nations and kingdomes He maketh kings and princes to kisse his feete to cary his traine to hold his stirrop c. He claimeth power ouer heauen and earth Hee saith he is Lord ouer all the worlde the Lord of Lords and King of Kings that his authority reacheth vp into heauen down into hell that whosoeuer he blesseth is blessed and that it is cursed whatsoeuer he curseth He selleth merits the forgiuenesse of sinnes the sacrifice for the quicke and the dead He maketh marchandise of the soules of men He remoueth Kings deposeth the stats princes of the world He taketh vpon him the authority and name of the liuing GOD which made heauen and earth Extrauag Io. 22. euen the name of GOD the Father of our Lord Iesus Christ And in this pride hee exceedeth all others that haue bene wicked But some will peraduenture reply that the Pope at this daye is not called GOD but that hee abaceth and writeth himselfe by a title of humility and is called so the seruant of seruaunts Thus indeede he is written but marke how much the matter is amended Extra de Maior obedien This seruaunt saith I doe make holy the vnholy I do iustifie the wicked I doe forgiue sins I open and no man shutteth This seruaunt can say that whosoeuer obeyeth not him shall be rooted out and that he may dispence for any commaundement of the old or new testament 9 Que. 3. cuncta pet de pal de pot pa. Art 4. No man may iudge this seruant For they say the Pope is exempted from all law of man again neither all the clergy nor all the wholeworld may either iudge or depose the Pope Such a power this seruant of seruaÌ„ts claimeth to himself what greater power may be geuen vnto God And this power the Pope at this day challeÌ„geth as proper to his seat that he hath the authority which is due vnto Christ ouer his Church none may say he doth erre or aske why hee doth so Now the first Sheepes clothing wherewithall the false Prophetes and members of Antichristes schoole doe vse to hide and couer their deuelish hypocrisie is fasting prayer almes deedes The first sheeps clothing wherwith the false Prophets doe hide theÌ„selues and outwarde holinesse of life The which things

it first I had no purpose nor entent that it should at any time come so publikely vnto thy handes Other excuses I could alleadge which if thou knewest would seeme I doubt not very reasonable vnto thee Notwithstanding to auoyde offence asmuch as I can and to the ende this might bee noe hinderance to thy godly desire I thought good to annexe this table whereby thou maist easily finde the principall matters comprehended in this booke And so brotherly entreating thee with zâ—â—le and diligence to accept and profite in the one and charitably to beare with the other I hartily commend thee vnto the Lord. Thine in Christ Io. Fr. A table necessarily describing in vvhat sentence or doctrin the principall matters conteyned in this booke may easily be found A Affliction IF we will followe Christ we must suffer affliction pag. 6. The Godly are ioyfull in affliction pag. 182 Afflictions come by the prouidence of God pag. 183. 184. Afflictions be the rods of God to the iust pag. 185 Afflictions come for diuers causes pag. 187 Patience ouercoÌ„meth afflictions pag. 188 The patience of the faithfull is tryed by Afflictions pag. 190 Anger Anger is to be auoyded with hatred and enuie pag. 69 Angry wordes and thoughtes forbidden pag. 70 Of anger and the effects therof pag. 74 Apostles Succession is nothing without the doctrine of the Apostles pag. 281 B Baptisme Of Baptisme pag. 325 Fruitefull doctrines concerning Baptisme pag. 326 The grace of regeneration figured in Baptisme pag. 328 VVhen Baptisme was ordeyned pag. 330 Papisticall vntruethes concerning Baptisme pag. 331 VVhy we are baptised and eate the supper pag. 332 Binde seeke Remit Bodie and Bloud How the true bodie of Christ must be receaued pag. 335. 337 The wicked doe not eate the bodie of Christ pag. 350 How the bodie bloud of Christ is truly receaued pag. 337 C Chance Nothing commeth by chance or fortune pag. 203 Christ. Chist is the true shepheard pag. 14 Christ the onely mediator why so called pag. 17 Iesus Christe must sanctifie our prayers pag. 16 Faith in Christ pag. 134 Christ hath freed vs from the law pag. 145 The spirite of Christ dwelleth in Christians pag. 155 The fruite of our coÌ„munion with the death of Christ pag. 159 Of Christ his person and office his priesthood and kingdome pag. 227 How we ought to knowe and coÌ„fesse Christ pag. 228 Christ is the liuely image of the Father pag. 230 VVhy our Sauiour Christ came in the flesh pag. 232 Faith in Christ the meane of our saluation pag. 233 VVe are iustified by the grace of God in Christ and not by woorkes pag. 236 Prayers to Saints is repugnant to the mediatorship of Christ pag. 274 Christ is the only intercessor with the Father pag. 277 The Papists will haue Christ to be in part a Sauiour pag. 278 Contrarietie betweene the religion of Christ and the Pope pag. 280 The right applying of Christes sufferinges and sacramentes to our benefitte pag. 323 Of the presence of Christ in the supper pag. 344 Christe feedeth vs with his substance pag. 346 Of the second comming of Chrst pag. 360 Christ is the Apostle of our profession pag. 363 Christian The libertie of a true Christian pag. 151 The first point of a true Christian pag. 152 A true Christian is partly vnder the lawe and partly vnder grace pag. 154 Christians must be constant pag. 157 The dutie of Christians pag. 158 Three markes of a Christian souldier pag. 369 A note to know a true Christian pag. 153 Church The description of the inuisible Church and visible pag. 285 The Church may erre pag. 287 The name of the Church abused by wolues pag. 288 Commaundement The exposition of the 6. commandement pag. 67 Of the 7. Commandement pag. 76 Of the 8. Commandement pag. 88 Of the 9. Commandement pag. 103 Of the last Commandement pag. 115 Concupiscence Concupiscence restrayned by the Papistes pag. 222 Concupiscence without consent is sinne pag. 125 Conscience Faith and a good conscience the armour of the faithfull pag. 8 Couet and couetousnesse What is meant by the worde Couet pag. 116 Against Couetousnes vsury pag. 94 D. Die To be partakers of the life of Iesus Christ wee must first suffer with him pag. 191 Deedes In euill deedes left vndone and in good deedes done we may be deceiued pag. 127 Diuell seeke Sathan Doctrine The doctrine of freewill is an arrogant doctrine pag. 251. 253 False doctrine concerning inuocation pag. 276 VVith what doctrine ministers must be furnished pag. 303 The agreement of the Popish doctrine with the Apostles pag. 351 E Egypt VVhat signifieth the deliuerance out of Egypt pag. 31 Enuie looke anger Essence The vnitie of Essence is not taken away by the distinction of persons pag. 219 F Faith and faithfull Faith is a pretious treasure pag. 8 The meanes to enioy faith alwais pag. 9 Faith is not without prayer pag. 10 Faith it is that iustifieth pag. 23 Through Faith our sinnes are forgiuen pag. 215 How Faith doth iustifie pag. 237 Faith doeth iustifie 3. manner of wayes pag. 244 Faith is the meanes whereby remission of sinne is promised pag. 176 The meaning of being iustified by Faith pag. 246 Of free iustification by Faith with out workes pag. 249 Diuers kindes of Faith pag. 271 Faith is the mouth of the soule whereby Christ is eaten pag. 342 VVe must haue an assured faith and a contented minde pag. 101 The faithfull are surely setled in Gods prouidence pag. 211 The Faithfull are better contented with a little then the vngodly with great aboundance pag. 366 Faultinesse Three degrees of Faultinesse in sinne without the act pag. 170 Fauour The Fauour of God the fountaine of consolation pag. 212 Flesh There dwelleth no goodnesse in our flesh pag. 380 The Flesh lusteth contrarie to the spirite pag. 382 Fornication Fornication is forbidden pag. 77 Freewill looke Will. G. God Of the true knowledg of God pag. 216 God hath not elected euery one pag. 4 The godhead and power of God are seene and howe pag. 217 God is the creator of all thinges pag. 222 Gods grace is the onely stay and repayrer of all thinges pag. 221 Of the true worshippe of God pag. 30 We must worshippe God alone pag. 33 We must worshippe God according to his worde pag. 39 God and not Images is to be worshipped pag. 37 God defendeth those that are his pag. 7 The foundation of God abideth sure pag. 136 God will try and proue our hearts pag. 138 The word of God abideth for euer pag. 139 There is no change in God pag. 146 We are assured of the fauour of god pag. 149 God is not the author of sin pag. 161. 163 God hath his elect in al countries pag. 136 The will of God is alwayes iust although wee se not the reason thereof pag. 214 All muste bee forsaken for Gods sake pag. 193 Godly and vngodly The prouidence of God encreaseth the pacience of the godly

against his law For in asmuch as the Lord hateth the euill it selfe he cannot but abhorre it wheresoeuer he shall find it whether in heart hand or tongue Whosoeuer hateth his brother saith S. Iohn is a mansteare We see hereby that not onely grosse euils come into reckoning before the Lord but euen hatred setled in the heart although the hand hath neuer beene stretched foorth to execute the same Neither commeth it before him as a trifling toye but it appeareth monstrous hauing no other shape vpon it nor other account made of it then of murther This was the cause why the Lord forbidding hatefull and malitious thoughtes in this commaundement woulde giue it no other name then murther teaching vs that howsoeuer wee nourish such thoughtes and make small account of them yet his iudgemeÌ„t is plaine that they be no better then murther when the hart of man is setled in them We may see in the Gospell how our Lord Iesus Christ hateth wordes which proceede from malice and anger and pronounceth that whosoeuer shall say foole to his brother shall bee worthy to be punished Mat. 5.22 Hatred towardes our brother is so greeuous in his sight that it stayneth and defileth what soeuer it toucheth bee it thought or word maketh it so heauie that the Lord can no longer beare it 55 We must absteine from wrong and iniurie THe Lorde in declaring that hee is displeased when one man doth iniurie to another sheweth vs thereby that this ought to withholde vs from doing wrong except we be bereaued of all sence And to the end we mighte better aduise our selues in this thing he declareth further Ex. 20.13 that there cannot be a murther committed but the earth therewith muste needes be polluted and defiled And as it appeareth in the booke of Numbers The effusion of mans blood in it selfe importeth a filth such a blot Num. 35.43 as scarse can be wiped out When mention is made of killing euen in a battle approued and allowed it appeareth 1. Chro. 22. that a man therby is become vncleane because wee mighte learn therebie to haue in greater horror and detestation the effusion of blood 1. Chro. 22 8. If an enemie be killed in open battell althoughe God pardon this because he which killeth him hath iust and lawfull cause and doth it for ne-nessitie yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane to the end we might knowe that God hath created vs to liue together in peace and that wee can giue neuer so little a blowe in anger to our brother but that we defile our selues and become by and by vncleane before the face of God Io 13.35 The persons of men must be accounted deare and pretious in our sight for vntill we be come vnto such perfection God will alwaies accouÌ„t vs for murtherers If one strike his neighbour and kill him not yet is he alreadie a murtherer before God to the end God might declare vnto vs that howe euer wee esteeme them as light and little faults to bee the occasion of tumults and sedition Deu. 5.17 that hee notwithstanding shall not so account of them because they are al as weighty as murther 56 Of Anger and the effects thereof THe sonnes of Adam are of such a nature that they wil be feared doubted and cannot suffer to bee despised nor to receaue any signe of contempt If it seeme vnto anye one that any do labour to trouble him he is straightwaye moued with anger wrath and sodainly doth shewe it by contentions debates strifes and in outragious words and violent deeds He boyleth so vehemently with impatiencie and furie he hath so great desire to be reuenged for the iniury that he perswadeth himselfe to be done vnto him that he looseth al boldnes and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that he is mightie and strong and that he behaueth himselfe in good order and that his heart is vpright because he suffereth none to hurt or bite him neither to tread him vnder foote But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole Pr. 12.16 Mat. 5.25 A foole saith he in a day shal be knowne by his anger His meaning is not that the foole is satisfied to haue shewed his anger and wrath for a litle space and afterward returneth to be reconciled and to bee freindes againe with them with whom he was angry as euery one of vs must doe in following the goodnes of our heauenly father For he endureth but a while in his anger but in his fauour is life And for to follow him we must obey the exhortation of S. Paule Be angry saith hee but sinne not c. And againe let all bitternes anger and wrath crying and euill speaking bee put away from you with all maliciousnesse Eph. 4.29.31 c. We must not dwell long and abide in the company of the contentious for to knowe the wickednesse of his hart For for euery little thing done contrary to his will hee wil shewe by iniuries raging violences what he is within As Cain against Abell Corach Dathan and Abiram against Moses Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid the enemies of the trueth against the children of God Not onely among the Papists but also there where they boste of the reformation of the Gospell 57 The exposition of the seauenth commaundement IN the third commaundement of the second table the Lord our God doth not onely forbid all adultery fornication and al other vncleannesse in our bodies but also all impure thoughts and lustes of the heart He forbiddeth vs vnchast behauiour gluttony drunkennesse and all other things whatsoeuer may entice allure vs vnto vncleannesse He commandeth vs to kepe our bodies and soules chast and pure or if the gift of chastity bee not geuen vs then to vse the lawfull remedy appointed by God whiche is mariage for inasmuch as our bodies and souls are the temples of the holy spirit Deu. 5.18 Leu. 18.20 Deut. 23.17 Mat. 5.25 Esay 3.16 Ro. 13.13 Eph. 5.18 1. Th. 4. Heb. 13.4 wee ought to keepe them in all purenesse and not onely to absteine from the carnall act but also to be chast in heart wordes and behauiour The Lorde doth not only forbid adultery but also all vncourteous wrongful and intollerable liuing together he wil haue the life of maried persons to be ruled with charity How great a fault God iudgeth adultery may here be known in that hee hath condemned it with death the which maye more at large bee seene in Iob the thirtie and one chapter and Prouerbs the fift and six chapters 58 Fornication is forbidden Adultery is not onelye condemned and forbidden in this commandemeÌ„t but also fornication when both the offendors are single persons Fornication is forbidden in expres words in Deut. There shal be no whore saith the L. of the daughters

when we shal not be condeÌ„ned by men nor punished by earthly iudgement for god proceedeth in this muche further and higher And indeede when God threatneth a woe by the prophet Esay Esay 33.1 that hee which hath pilled and spoiled others shal be rewarded with the like hee speaketh not of pettye theeues which are ledde to execution but he speaketh of great Princes and Monarchies whiche beare then the swaye throughout the worlde And againe in his first chapter when hee addresseth his talke against the holye people which was the church of God Thy Princes saith he are rebellious and companions of theues vers 23. Certaine it is that none charged these of theft but they sate as Iudges and condemners of other pettie theeues and yet fayled they not to be condemned before God And thus the theues here below on earth are notwithstaÌ„ding accursed by the lawe of God he hath pronounced on them his determinate sentence in this commandement We must therefore humble our selues vnder the iudgmeÌ„t of god and know that we shall gaine little although our theeueries be excusable before men and although we couer colour them neuer so cunningly For in the meane time the lawe of God shall haue his course the execution therof shal be ready at haÌ„d to coÌ„demn vs god hath forbiddeÌ„ nothing which he wil not cal into an account 95 Against wrong and oppression FOr as much as we are the children of God who is iust and righteous gentle and mercifull we should wish to do wrong vnto no man neither vse our neighbours with crueltye or deceit We do wrong vnto a man when wee giue him not that which wee owe him Ex. 34.6 Ex. 20.15 or when we take from him that which hee possesseth iustlye and without the which hee nor his familye can bee maintayned in this life And this wronge is done most commonly to them that are poore haue no aboundance of wealth Deu. 15.7 Pro. 28.27 Mat. 25.40 for as much as they haue no power to defend theÌ„ selues and that no seruice nor pleasure is looked for at their handes This commeth also because of their weakenes why God abhorreth those which do them wrong and counteth it dishonor done by them not that it is lawful to do wrong vnto the richer sort nor to pul away from theÌ„ that which they possesse though they be wicked and haue nothinge sanctifyed to their vse Nowe although wee ought to doe no wrong to such kinde of people yet haue they no neede to be commended for they will not willingly suffer to be wrounged Prou. 14.31 and as they well thinke they are strong enough to defende themselues and do rather pul away the goods of others then to suffer any losse or hinderance at all Likewise God hath no care to commende them but he commendeth vnto vs the needie pronouncing that the wroung that is done vnto them turneth to his dishonor and that the euill and iniurie that is doone to the poore is done vnto himselfe so that when a poore man is wronged we do not iniurie to him only that hath no power but we stande vp against almightie God who knoweth well how to reuenge the wrong that is done to him Though a man be neuer so poore and needy yet he ceaseth not to be the worke and creation of God aswell or better then the richest and forasmuch as he is his worke God will surely take care of him and not forsake him Iosh 1.5 Psal 118.6 Heb. 13.6.7 the which may be a great comfort to the afflicted and a perfect assurance of the fatherly care of God towardes them On the other side it ought to feare terrifie the vnmercifull and cruell for in doing wrong to the needy they doe not despise the worke of a man but so much as lyeth in them they destroye what God hath made wherin they take a worke in hande which they cannot bring to an end the wrong that they inuent for their neighbour shal fall vpon themselues The world is ful of such as do wrong vnto the needy whereupon it followeth that God is greatly dishonored Psal 7.16 although all the world would be esteemed that they reuerence and feare God as they ought to doe 66 Against couetousnes and vsurie ACcording to the iudgement of the worlde and sence of the flesh the manner to abounde in worldly wealth is for a man to get and laye vppe for himselfe and to keepe and holde it not to disperce the fruites which come thereof but to make a treasure of them to spend warily for his owne vse For we see by experience that they which doe so vse them become soone riche or at leastwise are esteemed such for wee see them possesse much goods Contrarywise they which make great cost though they greatly abound doe consume them by little and little and especiallie they which dispende riotously and prodigally where there is no neede but in pompe in delicacie pleasure and ostentation On the other side there be which are liberall distribute their goods plentifully and yet cease not but still to abounde and do greatly encrease contrarily there are which be so sparing that they wil not vse nor shew mercie when neede requireth and yet they waste and come to pouertie Although the first is of the gretest shew and that it is commonly seene with the eye yet is it not so certaine as the contrary A smal thing that the righteous hath Ps 37.16 Ps 112.1.3 is better theÌ„ great riches of the vngodly Blessed is the man the feareth the Lorde c. Riches plenteousnes shal be in his houses and his righteousnesse endureth for euer Ps 62.10 To gather riches together it is lawfull but wee must take heede wee set not our hearts vpon them otherwise we shall gather but with vanitie for it is a great vanitie for a man to occupye himselfe with greedinesse and couetousnes As Dauid saith doubtlesse man walketh in shadowe Psal 39.6 Eccl. 4.7 and disquieteth himselfe in vaine he heapeth vp riches and cannot tell who shall gather them Againe I turned and sawe vanitie vnder the sunne There is not only vanitie in such labouring but also great cruelty for they which gather couetouslye care least to doe wrong vnto their neighbours For the which cause they are called in the Scripture theeues robbers Esay 1.59 Amos. 8. and murtherers and it is laid to their charge that their handes are full of bloud The vsurers and couetous haue no pittie vpon the poore they are cruell and vnmercifull and therefore their greedie desire shall encrease to their confusion and as their money encreaseth so shall they encrease the heapes of their sinnes He that loueth siluer shall not bee satisfied with siluer Eccl. 5.9 and he that loueth riches shal be without fruite thereof But that which is the greatest miserie of all and which surely ought to feare Mat. 25.4 Ia. 5.3

vice Ex. 20.17 and which proceedeth from originall sinne and from this corruption which we draw from Adam yet they imagine that after Baptisme this is no more a sinne Deu. 5.21 As if such a fantasie come into the minde of man to doubt of the promises of GOD to murmure against him to bee angrye with him when a man shall bee afflicted if it come into his fantasie to accuse God of iniustice and crueltye this is not a sinne saye the Papistes Neither are these of the rudest and ignorantest sorte amonge them whiche speake thus but this is a generall resolution and doctrine vniuersally concluded on in al their diuelish Sinagogues There is not a Synagogue among them where this hath not beene receaued as an article of faith namely that a man being prouoked and stirred vppe by some wicked desire sinneth not Ro. 7.7 that if hee bee tempted in himselfe to commit murther to commit fornication and briefely to be guiltie of al the crimes in the worlde if so bee that he consent and assent not thereunto that is to saye if hee resolue not himselfe herein to say that he will put in practise his wicked conceit and that hee staye not himselfe heereon to please himselfe in this wicked affection all this say the Papistes is no sinne This is say they but to exercise vs in combate and fight against sinne and wee then declare that wee are valiant champions and that sinne beareth not rule ouer vs or reighneth in vs. Nowe in deede it is true that the faithfull shewe well that the spirite of God reighneth in them when they repel and beate back such temptations knowing that they are contrarie vnto God and that hee condemneth them It is certaine that hereby it is shewed that God hath giuen vs victorie ouer sinne and that the vertue and power of his spirite abideth in vs and that we are stout and valiant champions to bid battell against Sathan But this is not to say that we are exempted and freed from all fault Io. 3.6 Ro. 7.14 and that wee may so plucke out of vs all sinne and ransome our selues so fully as if it might not stayne and spotte vs any longer We are farre wyde from this Ro. 3.9.23 Gal. 3.22 For on the one side it is true that wee haue great cause to prayse GOD that he bestoweth this grace vpon vs by his holy spirite to surmount and ouercome all wicked affections but in the meane time we ought to bewayle our selues knowing that wee are on our parte ouer weake and that if hee take not pittie vppon vs forasmuch as we haue within vs an euill conscience which is to prouoke his vengeaunce against vs wee shoulde well deserue to bee throne downe of him into the bottomlesse pit of death 80 Concupiscence without consent is sinne IN the former commaundementes the Lorde condemned whatsoeuer wicked affections our heartes conceaue but there is great difference betweene a sette will and affections whereby wee are tickled Therefore by this last commaundement God requireth such integritie of vs that no corrupt lust shoulde mooue vs vnto euill howesoeuer it be that we consent not vnto it And heerein God woulde open and discouer the shame and reprooch of the Papistes and howe that the greatest Clerkes among them are more rude and ignoraunt then the poore vnbeleeuers which neuer hearde one worde of the holy scripture Deut. 6.5 Mat. 22 37 Luk. 10.27 Mar. 12.30 Ro. 13.9 It is sayde that the summe of the Lawe is that we loue God withall our heart withall our soule and with all our minde Let vs nowe consider if a man conceaue any thing against GOD if he conceaue anye euill lust or desire of fornication or stealing although hee cleaue not at all vnto it yet one part of his soule and vnderstanding is alreadie corrupted and he loueth not GOD with all his heart There is no question of the heart but of this apprehension and conceiuing of the minde which is in the soule of man Nowe he sheweth that there is great vanitie in this that the feare of God withholdeth him not as it ought It followeth then that he is culpable and condemned because he dischargeth not himselfe in louing GOD as he hath commanded him And thus we see that euill and wicked thoughtes are condemned and that wee cannot so excusâ— them but that God shall woorthilye punish vs for them And let vs knowe that although men neuer consent vnto euill to haue their will resolutely bent thereunto yet cease they not to be accursed before God if he would vse his seueritie against them 81 In euill deedes left vndone and in good deedes done we may be deceaued THe vnderstanding that Christians haue of their estate how it fareth betweene GOD and them is better taken and hath surer proofe and more certaine testimonie from their desires and inwarde affections vnto the lawe of God then from their outward doing of thinges commanded by the law Euil things may be left vndoone for feare of punishment Mat. 6.16 for desire of commendation or auoyding of euill speech or for that we are not tempted with theÌ„ when notwithstanding the heart shal not in any respecte mislike of them Esay 29.13 Good thinges also may be doone for prayse of man for hope of merites with God Mar. 7.6 when yet the affection shal nothing be mooued that way And this is nothing before GOD to auoyde euill from our hande but to imprint it neuerthelesse in our heart or to doe good with our hande without anye desire of the heart So that both in euill deedes left vndone and also in good deedes done we may be deceaued But if the inwarde affection of the heart stand desirouslye affected after that which God hath commaunded vs to doe vnto men hatefully affected towards that which God hath forbidden this change cannot be wrought there but by the spirite of God alone As for the prayse and dispraise of the people it reacheth nothing so far Wherfore let vs embrace this desire vnto the duties commaunded vs not giuing any rest vnto the Lorde in our prayers before we shall obtaine this inward testimonie which is aboue al exception to be taken against it and without the which outward doinges are of no account before the Lorde Ps 42.21 Ro. 12.8 2. Co. 9.7 who looketh into the affections of man and embraceth a chearefull and delightfull giuer 82 No man fulfilleth the lawe throughly MEn by their good wils can neuer finde in their hearts to giue ouer the opinion which they haue of their owne righteousnesse except they bee compelled and forced thereunto For although we be ouerwhelmed with so many vices as is pity to behold yet the worst and deepest rooted vice in our nature is pride or presumptuousnesse Gen. 6.5 which is a selfewilled perswading that there is somewhat in vs inso much that although God tell vs that there is in vs but euill lewdnes

of the lawe as do the hypocrites the superstitious and Idolaters but to th' end we may receaue and learne wisedome of God through his grace and goodnesse whereby we knowing him maye walke in his feare 95 The scripture must be read with reuerence THe readers of the scriptures must be searchers and not corrupters wresters dreamers or superstitious murmurers For the Scriptures do not require anye searching but that which is godlye humble and desirous to knowe and embrace one trueth onelye otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth but rather to hinder the same Euen soe Herode inquired out the trueth out of the scriptures concerninge the place where Christ should be borne Mat. 2.4 not to the end he might worship him but rather to destroy him Also the Pharesies said not to Nicodemus beholde what is writeÌ„ in the scripture coÌ„cerning christ but they said search looke for out of Gallilye riseth no Prophet So in like manner wicked and vngodlye Io. 7.52 men do search the scriptures to corrupt the same to their owne destruction 96 Faith in Christ IT is very necessarie for christians to know first wherof faith in christ doth come what wee must beleeue concerning Christ and in what faith in Christ is to be continued and confirmed Ro. 10.17 Faith the Apostle saith commeth by hearing and hearing by the word of God Secondly if so be faith commeth by hearing of the worde of the Lord and if it be our parte to abide in the same and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde whereby wee conceaue faith and beleeuing in the which wee abide very foolish are they which at this day say they knowe not what to beleue and what not for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue but because they haue already applyed their eares and minde to humaine doctrine it commeth to passe that they being ignorant of Gods trueth are carried about with euery winde of doctrine the which is forbidden by the holy ghost Eph. 4.14 Thirdly this also is manifest in what christian fayth ought to bee maintained and confirmed Io. 8.31 when our sauiour Christ saith that they which continue in his worde are his true disciples So that we must abide in that from which wee haue conceaued our faith We are begotten by the worde of truth thorough faith Iam. 1.18 by the same we are strengthned and confirmed 97 Christ hath freed vs from the lawe OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe that wee might receaue the adoption of sonnes Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes Gal. 4.5 to deliuer vs from all our debtes when he became a curse for vs and was become subiect to all reproch to couer all the faultes which we had committed And whereas God was our enemie as also we on our partes were enemies to him in Christ may wee beholde our agreement Eph. 2.14.15.16 and so likewise the attonement which was made and accomplished 98 There is no chaunge in God WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles and afterwarde to haue it preached throughout all the worlde and chuse such a fitte time for it as hee had determined in his secrete Counâ—â—â— we must not saye that he is chaungeable therefore Iam. 1.17 but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse confessing that nothing proceedeth from him but most iustly and most wisely 1. Tim. 1.17 and that whatsoeuer hee hath once determined and whatsoeuer he doth cannot be controlled 99 The will of God must be our rule WE must not giue our selues too much to our lustes as by nature we are prouoked thereunto but alwayes wayte vpon God to see what his good will and pleasure is and with patience and quietnesse wayte for the same and although manie thinges fall not out as wee would haue them but wee thinke to our foolish reason that God shoulde haue doone other wise yet must we bridle our selues and shewe that obedience vnto God that his counsell may be a sufficient rule for vs 1. Ti. 2.7 remembring also that God hath his due time and it is not for vs to appoint him a time when hee shall doe what he hath to doe this authoritie and office of commaunding is not in our handes Act. 1.7 neither is it in vs to knowe the times and seasons which the father hath put in his power 100 Howe the way is opened for vs to pray AS often as the goodnesse of God is witnessed vnto vs and be promiseth vs his grace although we be wretched sinners As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ and that then payement was made for all our debtes Col. 2.14 and the obligation that was against vs dispatched and rent in peeces and God made at one with vs. We haue the way opened vnto vs to pray vnto God as also the Lorde sayeth I will saye vnto them which were not my people Hos 2.23 thou art my people and they shall say thou art my God therefore so soone as our Lorde GOD maketh vs to taste his goodnesse and promiseth vs that euen as he sent once his onely sonne vnto vs so nowe he will accept vs in his name wee neede not doubt to come vnto him for it is asmuch as if he commaunded vs to praye and the one hangeth vppon the other 101 The drift of the Scripture THe whole course of the scripture teacheth vs especially and aboue all thinges that wee shoulde not doubt but assure our selues and vndoubtedly beleeue that God is mercifull louing and patient Iam. 1.6 that he is neither dissembler nor deceauer but that he is faithfull and true and keepeth his promise yea and hath performed that he promised in deliuering his onely begotten sonne to death for our sinnes Luk. 1.69 that euerye one that beleeueth in him might not perishe but haue euerlasting life Io. 3.16 Here we cannot doubt but GOD is pleased with vs that hee loueth vs in deede that the hatred and wrath is taken away Ro. 4.25 seeing hee suffered his sonne to die for vs wretched sinners 102 We are assured of the fauour of God GReat cause haue wee to yeelde most heartye thankes vnto our good God forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting wherein we were noussed in the time of ignorance so that wee can nowe assure our selues that the holy ghost cryeth bringeth foorth in our harts groninges that cannot bee expressed Ro. 8.26 We are commanded in the gospell to beholde not our owne

stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he coÌ„uerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be couÌ„ted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an

illustrate the same as it is written 2. Co. 12.9 My power is made perfect through weaknesse and again where sinne abounded the grace of God abounded much more 122 Foure thinges that concurre in remission of sinnes IN remission of sinnes these foure thinges must concurre and go together the cause that worketh which is the sacrifice of Christs bodie 2. the promisse that offereth 3. Faith that apprehendeth and 4. the repenting sinner that receaueth And althoughe sinnes dayly do growe which daylye prouoke vs to craue remission yet as touching the cause that worketh remission of our dayly sinnes and the meanes which apprehendeth and applieth the said cause vnto vs they remaine alwaies one and perpetual besides which no other cause nor means is to bee sought for of man So that to them that bee repenting sinners and be in Christ Iesus there is no lawe to condemne them though they haue deserued condemnation but they are vnder a perpetuall kingdome and a heauen full of grace and remission to couer their sinnes and not to impute their iniquities through the promise of God in Christe Iesus our Lorde And therefore wicked and impious is the doctrine of them firste with seeke any other cause of remission theÌ„ onely the blood of our sauiour Iesus Christ Secondly which assigne any other meanes to apply the bloudshedding of Christ vnto vs besides onely faith Thirdly and especially whiche so limit and restraine the eternall priuiledge of the passion of Christ as though it serued but onelye for sinnes done without and before Faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes 123 Popishe satisfactions are not warranted by Gods woorde THe faithfull are not bounde by the worde of God to do that peÌ„naunce which the Papistes call satisfaction For there is one eternall satisfactioÌ„ viz. a price recoÌ„ciliation redemption from our sinnes namelye the death of Christ whereby our offeÌ„ces and punishmenes deserued for the same are clearly forgiuen and wiped a way And this is confirmed both by the Prophetes by the writings of the Euangelists and Apostles Esa 53.5 Ro. 3.24 1. Co. 1.30 Ro. 5.17.18.19 and chiefly by the Apostle Paule in diuers of hys epistles If therefore by our woorkes and pennance which we suffer that is to say if wee attribute to our satisfaction which consisteth in the correction of our body as fasting prayer almes and other like works the remission of our sinnes and the punishment due therefore or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God then truly this satisfaction is directly contrary and striueth against the satisfaction of C. Or else must they say that P. in the like case resoned not aright when he said that if righteousnesse be by the Law Gal. 1.21 then C. died in vaine For euen also after the same sort do we also reason saying If we our selus can make satisfaction for our sins what need then had Christ to dy wherefore the true church of God keepeth still that one eternall satisfaction euen the death of Christ herewith do all the faithfull content them selues iudging their works not to be so perfect or worthy that by theÌ„ their sins should be forgeuen and that God by them should be satisfied eternall life be purchased 124 Sin doth possesse our whole nature THe infection of sinne is vniuersally dispersed ouer our nature and hath infected euen the thoughtes themselues so greatly that wheÌ„ the Apostle Paule will set forthe his damnable estate he doth set it foorthe no otherwise but that he did then follow the will counsel of his thoughts We must therefore learned suspect our thoughtes Eph. 2.3 Col. 3.2 if we will bee aduised by the Apostle and not to imagine with the doctors of Roome that our estate is good so long as the will when it shall haue wrestled at length getteth out not hauing wholy yeelded nor flatlye falne downe Thoughtes therefore running this way after any thing of our neighbours in so doing make manifeste declaration of their poyson and corruption which if they haue no resistaunce do carye vs headlong through the brode waye into destruction Rom. 7.7 If by grace they shal be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding are iustlye to bee blamed and admonished thereby to seeke for more aide in that parte of our thoughtes leaste if that temptation shoulde lye sore vppon vs Sathan shoulde that waye get entraÌ„ce into our hartes 125 The Godlye are ioyfull in affliction THe children of God doe reioice in the middest of trouble knowing that it will bring vppon them experience and tryall of Gods goodnesse in the ende Christ is made vnto them redemption from sinne whereas the vngodly howsoeuer in prosperity they fleshly bragge of their hope in GOD yet when affliction commeth 1. Cor. 1.30 they ar without all hart comfort or courage For they knowe not in deede that Christ is made vnto them redemptioÌ„ to deliuer them from al that daunger that commeth for sinne aswel as from sinne it selfe This perswasion causeth the godly in all their afflictions and necessities whatsoeuer Iam. 1.3 to staye themselues in godlye conuersation both towards GOD and man with pacience and assured hope of an happy ende Whenas the vngodly either murmure against GOD or else fall into some one euill dealing or other thereby to purchase their deliuerance which is an assured testimony that they doe not looke to haue it from the Lord. 126 Afflictions come by the prouidence of GOD. ALthough God doeth not by and by helpe his children when they are afflicted yet doth hee not forsake them because by his infinite wisedome and mercy he turneth those things to their saluation which seemed discommodities Ro. 8.18 And although the elect reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth further them in the marke of their saluation Whatsoeuer thinges happen to the godly they are so tempered from aboue that the which the world thinketh to be hurtfull the issue declareth it to be profitable ther is no cause therefore why it shoulde grieue vs to be afflicted except wee take in ill parte the election of the Lord wherby we are fore ordeyned vnto life and except we be vnwilling to represent in vs the image of the sonne of GOD whereby wee are prepared vnto celestiall glory 127 Afflictions come of Gods determinate purpose WHen God graunteth sathan liberty to afflict the faithful he doeth it not to pleasure him neither is he moued of anye fauour that hee beareth towardes him but because he hath ordeined it in his own purpose He was not moued by his sute nor perswaded by him to afflict and punish Iob but for asmuch as hee was minded of his owne good wil to chastise

him Iob. 1.12 therfore he graunted his demaund yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion because hee made full reckoning that Iob should haue cursed God to his face that is that he should haue blasphemed him with open mouth when he felt afflictions to come vpon him If Sathan had neuer vttered anye word nor made any such petition yet God was minded to punish his seruant and he minded it for iust cause the which he hath disclosed vnto vs and if the same were to vs vnknowne yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings Ps 119.137 128 Afflictions be the rods of God vnto the iust ALthough in the outward apparance of the world and sence of the flesh the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wicked yet is their estate nothing so miserable For they knowing that afflictions be the roddes of God their Father do aske deliuerance and are assured to obtaine the same And thus on what side soeuer afflictions do coâ—â— vnto the iust and perfect because they know that God is their defender and keeper they are not afrayde as discouraged and desperate but in all assurance they say with the prophet The Lorde is my light and my saluation whom then shall I feare Ps 27.1 The Lord is the strength of my life of whom then shall I be afraid They knowe this same because of the infallible promise Ps 50.15 145.18 call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifye mee The Lord is neere to all that call vppon him Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth Come vnto me sayth our Sauiour all yee that are wearie and heauie laden and I will refresh you Feare not little flocke for it is your fathers pleasure to giue you the kingdome And God is faithfull as the Apostle witnesseth which will not suffer his to be tempted aboue their power 1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it The wicked nowe cannot thus speake in deede for although they thinke themselues most safe and sure and make great account of their owne strength yet because they are hated of God he can well finde them out Ps 7.15 Ps 9.15 and bring their enterprises and counsels to nothing 129 Afflictions come for diuers causes IT is most certaine that al miseries take their originall and beginning at sinne but yet God afflicteth his seruants for diuers causes For as he doeth not take vengeance on some mens sinnes in this worlde but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity euen so ofteÌ„times he dealeth more hardly with his faithfull seruantes not because they haue committed greater sinnes then other men but to mortifye in them the concupiscence of the flesh Yea sometyme not respecting their sinnes hee onelye tryeth their obedience Pro. 17.3 or els exerciseth their patience Euen as wee see that the holye man Iob was afflicted that by his aduersitie his godlinesse might be the better knowne Wherefore there are two thinges to bee noted the firste is that iudgement doth oftentimes begin at the house of God 1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely punishe his seruantes and doth more sharpely scourge in correcting the vices of his church The second is that there are diuers endes why he afflicteth men for he suffered Stephen and other of his apostles to be cruelly tormented as if they had beene wicked persons Act. 7.58 whereby we may gather that in the punishments of men the causes of the same cannot bee well discerned 130. Patience ouercommeth affliction WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende We must not therefore call to minde how long we are afflicted 1. Cor. 9. He. 12.12 but we must haue respect vnto the ende So runne saith the Apostle that yee may obtaine Lift vp your handes saith the authour to the Hebrues that hange downe Heb. 12.1 2. and your weake knees Againe let vs runne with patience the race that is set before vs looking vnto Iesus Christ the authour and finisher of our faith What doth it profit a man to be painefull in any busines for a time and then to fainte and giue ouer before hee hath brought it vnto good effect doth hee not loose all his labour and trauaile What doth it profite the runner to runne if he faint in the middest of his race shal he haue the game or reward Not without cause therefore doth the scripture in so many places exhort vs to patience and perseuerance Let vs not therefore be weake or feeble 1. Thes 5.54 Heb. 6.12 but followers of them which through faith and patience inherite the promises which is euerlasting life after the trauaile and paine of this life 131. The patience of the faithfull is tride by afflictions BEsides the iust punishment of the open and notorious sinner there is also another cause wherwith God is moued to sende among men miserie affliction and griefes of this world as namelye to trye and proue such as be good and godly that their vertues may more shine among men to the honour and glory of God As siluer and golde saith Salomon is tride by fire Iam. 1.12 Pro. 17.3 so doth God proue and trye the heartes of men In this manner God proued his faithfull seruants Abraham Ioseph and Iob that by the tryall of their constancie their faith might be the more notable and famous and both themselues more in faith confirmed and God by them more glorified When God cast vpon Iob all these miseries which the scriptures mention his vnnaturall wife vnkind frendes with rash and vncharitable iudgement woulde needes perswade him that it was the anger of God and the iust punishment of his sinnes that brought all these thinges vpon him But hee staying himselfe vpon the testimony of a good conscience and the constancie of his faith assured himselfe of the good wil of God and therefore he tooke all patiently saying Iob. 1.21 The Lord hath geuen and the Lord hath taken away euen as it pleaseth the Lord so be it In which wordes we haue to learne the exâ—eeding comfort which the children of God take in the middest of troubles by the prouidence of God which extendeth it selfe to all thinges so that there is nothing so base or simple either without man or within man Mat. 10.29 which he neglecteth or is ignorant of 132 To be partakers of the life of Iesus Christ we must before die with him IF we iudge according to our owne fantasy we shal thinke it

causes to his wisdome knowne bringeth out such effectes as be sometimes rather hurtful then beneficiall vnto men Therefore when we see infections sicknesses or such like wee must looke further then into the course of nature and vnderstand that there is a GOD and an ouerruler of nature that doth these thinges This is not true only in those things that appertaine to nature but in those also that are done by the will of man or as we saye prophanelie by fortune or chaunce where as in deede to speake truelye there is neither fortune nor chaunce Ma. 10.26 That which we call fortune is nothing but the hand of God working by causes and for causes which we know not Chaunce and fortune are Gods deuised by man and made by our ignorance of the true almightie and euerlasting GOD. 42 God by his prouidence preserueth all THose things which GOD made by his worde he gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ and his Apostles in diuers places of the holy Scriptures For in the hee is said to reste the 7. day from all his workes it is no otherwise to bee vnderstood then that hee ceased from the creation of the heauen the earth Gen. 2.2 which we see not that he left of to gouerne the same and to preserue it For he beareth vp all thinges as the Ap. saith by his mighty word Heb. 1.3 The which thing ought to bring no small consolation to the mindes of the godly for so they learne to rest and stay themselus on Gods prouidence without the which not so much as one hair of their head Luk. 21.18 can perish For hee which feeleth by Faith that al thinges depend vpon God he beleueth also that he falleth into the handes of God when he forsaketh all thinges and entreth into death 143 The right considering of Gods prouidence WHen God vseth worldly meanes and serueth his turne by men as by instruments hee doeth it not to lessen or to diminishe his owne authoritie but contrariwise to shewe that he hath the guiding of them and that if he do but command or hisse as he saith by his Prophet Esa 5.26 7.18 men muste neede go forward to execut his will yea and the very Deuils of hel are coÌ„pelled vnto it And although they be vnwilling that it is vtterly against their intent yet notwithstanding God driueth them by violent power to execute the things that he hath ordeyned in his prouidence And so wee see now after what sorte we must consider Gods prouidence namely that he hath a care of the whole world Io. 5.17 Ps 104.29 and watcheth ouer all his creatures not onely to forsee what may happen as some fantasticall personns imagine that God beholdeth the thinges as it were a far of which are heere beneath and then prouideth for them afterward but also which is more that nothing may be done which he hath not determined so as his will is the rule of all things And therefore it behoueth vs to minde well the prouidence of God to the entent that when any aduersity commeth vppon vs we may alwayes haue respect vnto the first cause 144 Nothing commeth but by Gods Prouidence GOD hath not created the world to leaue thinges in such sort that Fortune as men term it might gouerne all but hee intendeth to the maintayning of his creatures as hee doth Therefore when wee call GOD the maker of heauen and earth Ps 33.6 Wee must not restraine it to one instant but wee muste beare in minde that like as GOD hath framed the world so all power is still in him and hee disposeth thinges heere beneath so as he hath a care of vs Ma. 10.30 and the haires of our head are numbred yea and hee guideth our footesteppes so as nothing commeth to passe which is not foreappointed by his prouidence Besides him there is none sette ouer the Worlde nor none sette ouer the earthe Iob. 34.13 whiche beetokeneth that his creating of the worlde and his gouerning of it are thinges that goe ioyntlye together If we imagine that GOD gouerneth not all things but that some thinges happen by chaunce or fortune 1. Tim. 1.17 wee doe great iniurie vnto God to whom alone all praise and honor is due It is moreouer a cursed blasphemie if wee should thinke that the deuil coulde do any thing without the licence of god for it is asmuch as if we should make the deuil a parti-creator of the world Let vs learne therefore that there is an inseparable band betwene these two thinges namely that God createth all thinges and that he gouerneth all thinges 145 The prouidence of God is not onely generall OVr Sauiour Christ extendeth the carefull prouidence of God to Sparrowes and to the haires of our head to the ende no maÌ„ shoulde thinke or imagine that it is onely a generall prouidence as many do in these dayes which as they dare not deny that the world is gouerned by the wisedome and power of God so they thinke it an absurde thing to teach that God is occupied about all particular creatures especially then of the meanest sort And therefore they expound these wordes of Christ and other such like sentences of scripture to be spoken by Hiperbole that is a manner of figuratiue speech passing all truth thereby to signifye meane truth But I would learne of such men what it is that sauing the nature of his godhead may in this respect bee spoken of him more then trueth Ge. 17.1 1. Sam. 2.3 seeing he is almightie of infinite knowledge and is present in all places So much as they shall exempt from Gods disposition in hys creatures so much shal they with dishonor of God pull from his almighty power and infinite wisedome We may not thinke it is any disgracingâ— of the maiestie of God to drawe the same his prouidence to the preseruation direction euen of his meanest creatures for he worketh not as men do with labour and griefe or torment of minde his very will is inough is do or alter all things as hee seemeth best And this is the greatest proofe of his exceeding maiestie that he seeth all things that he disposeth and worketh al thinges that he directeth all his creatures to that ende for which in the beginning he made them and yet is the Lord alway righteous and his iudgements true 146 The faithful are surely setled in gods prouidence THe godly when the heate of persecution riseth to th' end that they may not forsake their Lord and captaine First they perswade theÌ„selues as truth is indeed that affliction coÌ„meth not to them by chaunce or fortune or by the malice of meÌ„ but by the certaine knowledge prouidence of that god which is by Christ their heauenly merciful father who neither caÌ„ do it for any euil vnto theÌ„ nor suffer theÌ„ to be further tempted then by his grace they shall bee able to

hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth ã€ˆâ—Šã€‰ fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with ã€ˆâ—Šã€‰ which is nothing else but to ã€ˆâ—Šã€‰ sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in ã€ˆâ—Šã€‰ owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without ã€ˆâ—Šã€‰ desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and ã€ˆâ—Šã€‰ euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.

hardened against the grace of God yet let him heare this worde of God and let it often fall into his eares Ier. 3.29 for it is as the Prophet saith a hammer which breaketh the stone in peeces and is able in the power of God to mollifie his heart or if the sinner be suncken downe so deepe that he will not rise it will crush him downe deeper that he may perish in sinne and so God saith to his Prophet Ieremie I will put my words into thy mouth and it shall be as fire Ier. 5.14 and this people shall be as wood and it shall deuour them And this is it S. Paule expresly witnesseth to be the onely meanes to glorifie God to preach the truth of his word vnto all for so saith hee we are alwaies a sweet smelling sauour of Christ vnto God as well in those that perishe as in those that be saued 2. Cor. 2.16 to the one a sauour of life vnto life to the other of death vnto death 237 The cause why the worde of God is despised BEcause the word of God is simple and teacheth vs not high and excellent thinges in the opinion of the world for this cause it is despised and men make no accompt to follow the way which it teacheth thinking it a great dishonour to be conformable to the same and that they should be scarce woorthy to liue Likewise men persecute at all times those that followe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out thinges which are in price with the worlde and follow them are reputed honest men and are placed alwayes in the most honorable place amonge worldlinges Which is the cause that they thinke themselues to be in good estate and of such force as they shall neuer perish Wherein they deceaue themselues Deu. 4.6 Leu. 18.5 Mat. 22.32 Mar. 12.27 for seeing the worde of God is our wisedome and vnderstanding and that he which doeth the thinges appointed by the same shal liue it foloweth that without this wisedome there is nothing but death 238 It is not for vs to knowe the times and seasons which the father hath put in his owne power BY the woorde of God wee are taught and instructed that the day of the Lorde shall come vpon vs as a theefe in the night When the light of the trueth is taken away when the heart of the good man of the house is at rest and his eyes are darkened that they cannot see and all his sences drowned in worldlye pleasures When wee care for nothing that is godly when we saye peace and rest then will the sonne of man come to iudgement then shall destruction sodainely fall vppon vs. Act. 1.7 1. Thes 5.2 Therefore let vs be readie for in the houre that wee thinke not will the Sonne of man come Of that daye and houre knoweth no man sayeth our Sauiour Christ no not the Angelles which are in heauen Mar. 13.32 neither the sonne himselfe but the Father What may wee thinke then of them that write Bookes and Almanackes and say and teach expresly that such a yeare and at such a time Christe shall come and with these speeches fraye and mocke the worlde Let men know that they are but mortall and that by nature they are vtterly blinde God hath giuen vs knowledge in measure we can not know asmuch as we would Let vs know that which is fitte for vs and speake that that is lawfull to be spoken Let vs thinke vpon the commandements of God to followe them and not search into his workes Luke 21.25 Esa 13.10 Eze. 32.7 Ioel. 2.31 3.15 to be curious in them for he that is curious in searching the maiestie of God otherwise then he hath reuealed in his word shall be oppressed and confounded by his glory Thus much we may well know that the Lorde will come that all fleshe shall appeare before him that the worlde the heauen and the earth the Sunne and the Moone shall haue an end Math. 24.29 42. that the day of the Lord shall come sodenly as a theife in the night This warning God hath giuen vs that we should not be taken vnawares but that we repent and stand in readinesse continually watching and praying euery minute of an houre that we may be caught vp into the cloudes to meete our Redeemer 239 Of the second comming of Christ THe Sonne of God shall come downe with maiesty from heauen the Trumpet of God shal sonnde and be hearde from the one end of the heauen to the other Then shall he be the iudge ouer al flesh Then shall hee shewe himselfe to be king of kinges Lord of Lordes Then shall he not come in humilitie meekenesse and mercye but with dread terror of iudgement and iustice Not with 12. poore Apostles but with so many thousande Angelles to attende vpon him Not in the preaching of the gospel and calling sinners to repentance but in the sound of a trumpet wherwith all the corners of the earth shall be amazed Then shall hee not saye Come vnto me all ye that labour and are heauie loaden Mat. 11.28 Mat. 15.24 and I will refresh you I am sent to the lost sheepe of the house of Israell He shall not say Father forgiue them for they know not what they doe but he will saye you haue beene ashamed of mee and my worde before men therefore now wil I be ashamed of you before my heauenly Father Then shall they that despised the woorde of God knowe what they despised and the blasphemers shall reape the fruite of their blasphemy Then the carelesse Shepheard and idle Minister which hath not to his power fedde the Lordes sheepe but neglected them and left them at al aduentures which folowing the lustes of his owne heart hath betrayed his flocke and giuen them to be a pray vnto the wolfe shall receaue a iust recompence for his treason Then the aduterer oppressour and vsurer shall haue their life layde open before them They shall see him whome they pearced thorough Reu. 1.7 They shall see his sworde readie drawne to slaye all his enemyes and shall fall downe for feare of him that sitteth vpon the throne But the hearts of the righteous shall reioyce They shall lift vp their heades see him in whom they haue trusted Then shall they say This is the day which the Lorde hath made Ps 118.24 let vs reioyce be glad in it Let vs reioyce vnto the Lorde let vs come before his face with praise let vs sing loud vnto him with Psalmes Such shal be the state and countenance honor maiestie of our God when he shal come down from heauen for our deliuerance 240 Christ is the Apostle and high Priest of our profession IF we be Christians we must learn to professe no other teacher nor no other Sauiour but Iesus Christ onely 1. Cor. 1.30 We must beleeue and

also speake that Christ is both our wisedome and our iustification that his worde is ours his doctrine is ours his wisdome is ours and that wee professe not one iot or one title wherof he hath not beene an Apostle vnto vs and whosoeuer hee bee that teacheth vs other thinges then what Christ hath taught vs al he is not of our professioÌ„ nor of our brotherhood and more then this wee are sure hee teacheth nothing but vaine illusions imaginations of men for all treasures of wisedome and true knowledge are hid in Christ Col. 2.3 Heb. 3.1 2. cor 4 4. Col. 1.15 And seeing it hath pleased him to be our Apostle who is the son of God the brightnes of his glorie the ingrauen forme of his person the heire of all thinges the maker of heauen earth far greater then Angels how vnthankful be we if his doctrine be not our profession and howe vnwise be we if wee will change him eyther for any other or else for all other Whatsoeuer glorious names they bring of Fathers Doctors Counselles and such like bosting wordes wee neither knowe them Esay 52.7 Mat. 7.23 nor their names if they bee ministers of Christ vnto vs their feete are beautifull and their names are honorable if they be their owne ministers we knowe them not nor all their glorie if they saye they be teachers wee may well say againe they are but Phariseis that will be called Rabby Mat. 23.8 We haue no teachers but one and that is Christ and he is the Apostle of our profession 241 The feare of God is true wisedome IF wee desire to fulfill the will of God duely and in such sort as our life may be agreeable vnto God we must beare him all reuerence and seeke to be vnder his hande Deu. 6.13 10.12 vnder his guide and direction wee must seeke to doe him homage as our soueraigne King Ioshua 24 14. we must seeke to dedicate our selues vnto him as our creator wee must seeke to honour him as our Father When this affection and desire shall be in vs then haue we the beginning of the whole lawe and of all righteousnesse and that is the cause why it is sayde Pro. 1.7 that the true wisedome is the feare of God And when we will knowe whether we haue profited in the worde of God we must examine our heartes to make the tryall thereof to feele if we haue such a zeale and desire that God bee honoured and glorified of vs. For if there bee such a feare in the heart the fruites thereof will appeare both in our handes and in our feete and in all the partes and members of our bodie So that they which boast themselues of the feare of God when their life is loosed to all wickednesse their owne tongues tell them they lye and they shewe full well howe impudent and past shame they are when they vaunt so much of the feare of God To serue God aright it behooueth that our heartes he wholy giuen ouer to him it sufficeth not that in outwarde appearance wee haue all the vertue that a man might imagine except such an affection and inwarde desire of the heart goe before The feare of God is no hidden and idle thing although it be in the heart of men yet must it appeare and shewe it selfe in their life For it is the heart whiche gouerneth both the handes and the feete and all the other partes and members of our bodie Wee must therefore learne to shew by effect and experience that we feare God by ordering our whole life according to his will 242 The faithfull are more contented with a little then the vngodly with their aboundance THe holy Ghoste by the mouth of Salomon willing to leade vs to sobrietie contentation softnesse and goodnesse to reuerence and obedience towardes God vnto peace Pro. 16.8 vnitie and amitie towardes our neighbours teacheth vs that a little is better with quietnesse then great reuenewes without equitie Wherein hee agreeth with the saying of the Prophet Dauid Ps 37.16 A small thing sayeth he that the righteous hath is better then great riches of the vngodly Abraham being in the lande of Canaan as a stranger was not after outwarde appearaunce to be compared in worldly wealth with the Kinges and Princes of the earth but the little hee had in respect of them was better then their great aboundance for he was contented and had ynough and possessed in a sounde conscience without doing any wronge to any man that which he had and finally obteyned the great heauenly riches which he looked for Heb. 11.10 Contrarily the great men of the earth aspiring continually vnto greater riches hauing neither contentation nor ynough but hauing committed much wrong and violence and beeing at continuall strife Ge. 18.20 16.24 Eze. 16.49 Heb. 11.24 1. Kin. 17.10 in the ende perished most miserablye Sodome is a fearefull example thereof Moyses did so vnderstande it when he denied to bee the sonne of Pharoes daughter Elisha and the widowe which nourished him prooue it true For the reproouing and condemning of wicked riches we may bring examples out of Saint Luke Luke 12. 16. And for the time present wee may see if wee haue eyes that the poore which are contented with a little liue more at their ease then they which aspire vnto greater riches For the poore worldlings and carnall minded men which thinke they serue for nothinge but to heape vp riches are in a most miserable state because that first of all they are neuer contented but doe murmure and grudge euen against God who seeketh to kill them as they imagine in their fantasie and as by impaciencie they dare spue out Secondly they liue in an euill coÌ„science for being discoÌ„tented with their pouertie they perswade themselues that riches are common and that they may take them where they finde them and in deede where they are not seene they pill poule and steale what so euer they can meete withall Luk. 12.15 Mat. 6.19 2. Cor. 8.7 9.6 Wherefore let vs followe our Lorde take heede and beware of couetousnesse lette vs not laye our treasures vppon earth but make our treasures in heauen And as S. Paule teacheth vs Heb. 13.5 let vs help the necessity of the poore and let our conuersation be without couetousnes c. Thus doing wee shall possesse our goods in righteousnesse the which as concerning our present purpose consisteth in this that we put our trust in the prouidence of God and that wee be good and faithfull stewardes of the riches that hee hath committed vnto vs. In this manner wheÌ„ we shal haue but a litle after the feeling of the flesh it shall better profit then if we did otherwise possesse great wealth For they that are rich without righteousnesse and equitye Mar. 10.22.23 shall perishe with their goodes 243 Three marks of a christian souldier IT is especially required of a

and passioÌ„ destroyed death also in the same victorye was disarmed and maymed 1. Cor. 15.56 For sinne is the sting of death when death had lost his sting was conquered in Christs resurrectioÌ„ froÌ„ death Sathan also lost his streÌ„gth power which only rested vppon them which through sin were in daunger to death Ro. 6 1â— for the rewarde of sinne is death Finally because hel onely deuoureth those which through sinne and death are slaues vnto sathaÌ„ it followeth that when the other three were by him so mightily vanquished hell also with all the daunger thereof was subdued and we deliuered from all their tirannie 16 The end of our redemption OVr Lorde Iesus Christe hath payed the price of our redemption and hath deliuered vs froÌ„ the captiuity of sinne sathan deathe and hell that we might walke before him in holinesse and righteousnesse al the dayes of our life Luc. 1.75 Ro. 6 3. Moreouer wee are baptised into the death of Christ and as we are pertakers of his death so should we be pertakers of his resurrection to the end that as Christe is risen from death so also wee shoulde rise from the death of sinne vnto the life of righteousnesse 1. Pet. 3.7 Rom. 8.17 Furthermore by the benefite of Christs passion we are made heires of God with him children of light And therefore wee should walk according to our calling haue no fellowship with the workes of darknesse neither passe our tyme in vaine delights but put on the lord Iesus Christe and not satisfie the lustes and desires of the fleshe Wee are also by profession citizens of heauen Eph. 2.19 and of the housholde of God our conuersation therefore shoulde bee in heauen with a manifeste declaration of the contempt of this miserable worlde and the transitory vanities in the same 17 Christ is the true shephearde OVr Lord Iesus Christ hath promised that if we hold him for our shepheard hee will not suffer the Diuel to haue any aduauntage of vs but he wil dispence the vertue and power of God his father whiche shall ouercome all hys enemies Io. 10.11 Eze. 34.23 Esa 40.11 and therefore we shal bee well defended if wee haue Iesus Christ to bee our captaine and guide For the which cause we must learne of him to bee Sheepe and to walke in his obedience and to coÌ„mit our selues to his protection and that we may do so wee muste consider the frailtie that is in vs For when wee once know that we should quickly be ouercome of Sathan if we were not vpholden and maintained by a greater vertue it wil be as a spurre vnto vs to moue vs to haue our whole recourse vnto GOD and to call vppon him with alhumblenes carefulnes 18 Wee cannot merit Gods fauour IF wee stande in talke of acquiting our selues before God it is certaine that wee can finde nothing in our selues worthye suche a reconciliation or that maye come any thing neare it And therefore it standeth vs vppon to search our neede and want in Christ Iesus how by the price of his blood we are reconciled to God his father Io. 15.5 2 Cor. 3.5 and that wee haue free accesse giuen vnto vs so that we may boldelie and confidently call vppon him 19 Iesus Christ muste sanctifie our prayers SO often as the faithfull doe settle themselues to pray vnto GOD they muste knowe that all their prayers must be sanctified and consecrated by the blood of our Lord Iesus Christ For if in prayer wee doe not ground our selues vppon the grace of the onelye Mediatour that was giuen vs we must needes be in doubte and perplexitie all our prayers are polluted and vncleane There is no meane to sanctifie them and to make them stande good and stedfast before God vnlesse they bee watered by the bloud of Christ Iam. 1.6 Mat. 11 24 as the scripture also sheweth that if we pray not in Faith and certainty we shall neuer profitte any thing at all When we come vnto God we must be out of doubt that we pray as it were by his mouth and his wil must be a rule that can neuer deceaue vs He. 11.6 so that we may not swarue from it the least iott that may be neither to the right hand nor to the left For God will not be prayed vnto but after his owne will and not according to the fantastes of men 20 Christ the onelie mediator and why so called OVr Sauiour Christ is not onlie called a Mediatour in respect hereof that hee reconciled vs to God by his deathe at once But because hee appeareth now before the Maiestie of God to th' end that wee might be heard by his meanes 1. Tim. 2.5 For these are two thinges whiche cannot be sundred as namely the death and passion of the sonne of God and that he now maketh intercession for vs. Moreouer Iesus Christ is called the onely Mediatour not onelie because he now maketh intercession for vs but also because he suffered death for vs and therefore we cannot giue this office vnto the saincts but wee muste make them our redemers and so cast Christ cleane away the whiche is an horrible blasphemie 21 The Gospell a necessary witnesse of our saluation IT were to smal purpose that Iesus Christ had redemed vs from euerlasting death and had shed his blood to reconcile vs to God vnlesse wee were certified of this benefitte by meanes of the Gospell for it is faith that bringeth vs into possession of this saluation And although we finde it not but in the person of our Lorde Iesus we must needs come thither yet if we haue not this keye of faithe Iesus Christe shall bee as it were straunge vnto vs and all that he suffered will nothing at all profit vs as indeed it doth not theÌ„ belong vnto vs 22 Wee are called by the Gospell WHensoeuer the Gospel is preached wee haue to knowe and consider that it is to make vs pertakers of Iesus Christ that being ingrafted in him Heb. 2.11 wee mighte haue parte and portion in all his riches whatsoeuer he hath may be ours For seeing it hath pleased him once to become our brother we neede not doubt but in taking vppon him our poore wretched estate he hath made such an exchaunge with vs that we might be riche in him By the preaching of the Gospell God calleth vs vnto himself and it wil be neither in vaine nor lost labour if we come accordinglie 23 The perfection of Wisedome GOD hath giuen vs the perfection of wisedome in the holy scriptures and therefore no man shoulde geue himselfe to fables and foolish questions which are not profitable to edification but cleaue faste and content himselfe with the worde of God and with the trueth of doctrine conteyned in the same For the which cause wee are commaunded to try all thinges 1. Th. 5.21 and keepe that which is good For the Diuel cannot so culour his

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