Triphena Triphosa and Persis laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women he commeth againe to commend the faith of sundrie women who receiued their dead to life alluding to the widow of Sarepta who had her sonne restored by Elias his prayer and the Shunamite hers by Elizeus In a word let all women seriously meditate 1. That one thing is necessarie euen to Martha 2. That all other things are vile in comparison of this one thing or if necessarie it is but so farre as they helpe vnto it 3. That all the diligence in the particular calling is accursed if abstracted from diligence in this generall calling of Christians 4. All comforts will faile in time of distresse but this Isa. 38.3 Remember Lord how I haue walked before thee in truth and with a perfect heart Now we come to the behauiour of the elder women which the Apostle doth not in speciall prosecute but in general would haue it wholly squared by this one rule namely whether it be such as becommeth holinesse that is whether it be a witnesse of the holynes of the heart and such as adorneth the holy profession of Christ. Wherein we must consider 1. That euerie Christian must take out the same lesson here read and that the holy Ghost knowing all our diseases directeth this counsell to elder women especially that they might come to take knowledge of an excessiuely proud disposition in themselues to offend against this precept and the other particulars farre aboue others Secondly that the Apostle holdeth it not sufficient for women outwardly and abroad or for a start or fit as in the Church market or other places of meeting to take vp a shewe of holy or demure behauiour which many doe who in priuate can be lasciuious loose and wanton enough but by the word an inward habite and constitution beseeming holinesse For by this word Phisitians properly expresse a constant state of bodie or health or a sound constitution which from them is here translated to the minde to betoken that a Christian woman is still one and the same and her holy behauiour the same as well at one time as an other in one place as an other still bounding her selfe in all her carriage within the limits of holynesse neither doth she force her selfe hereunto but it freely issueth froÌ„ an inward principle which is an habit of holines 3. That seeing the disposition of the inner man is principally manifest 1. in the countenance 2. in the speach 3. in the apparell therefore the behauiour may be tryed by these whether it be according to holynesse or no. And for our better direction herein First the countenance vnder which is comprehended the gate gesture and lookes is beseeming holynesse 1. when it expresseth the inward humilitie of the heart the humble heart must set an humble looke and gesture Dauid when he would prooue the humilitie of his heart saith I haue no proud lookes On the contrarie the Lord accusing the daughters of Sion of pride he prooueth it by the stretching out of their necks and minsing of their feete 2. When the countenance gesture lookes testifie the chastitie of the minde for chastitie must be seated as well in the countenance as in the heart to dash all lightnesse Peter speaketh of eies full of adulterie and the daughters of Sion are charged with wandring eies the children of the Church must resemble their mother who hath doues eyes and is both beautifull and comely to allure her owne as also terrible to quell the purposes of vaine and wicked men Secondly the speach which carrieth with it an holy comelinesse is such as bewrayeth the wisedome grace and modestie of heart as when a woman is wise to silence as well as speach especially where men are present and in speach not praâ—ling like busie-bodies of other mens matters nor vnsauourie nor contending nor audacious hardening the face to speake any thing but opening her mouth with wisedome with modestie with conscience of the presence of womanly infirmitie and neuer otherwise Quest. What no libertie no not in our gossepings and womanly meetings Answ. No the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour there is no time wherein Christian women professing holynes may come so neare the guise of the harlot who is described to be babling and loud which were it well obserued many that carrie away all the speach in meetings would be struck mute not beeing able or willing one word thus ruled Thirdly that apparell is fitted vnto this Apostolicall rule when by the outward ornament of the bodie the inward beautie of the soule is expressed called by the Apostle the hidden man of the heart And this is 1. when the matter of it is not stately or costly which must be measured partly by the abilitie our selues haue and partly by the condition of life which God hath set vs in and partly by the sober and graue example of such as God hath sorted with vs in age degree and condition of life whom we may not striue to exceed but euen in the matter of our apparell our owne sobrietie modestie yea and frugalitie must be made apparant vnto others 2. When the forme or fashion is not wanton strange curious or odde sauouring of pride lightnes vanitie or singularitie as when women will haue a fashion by themselues contrarie to the common and comely fashion of others all which is a disgrace to the profession and the sinne of most women whose behauiour expresseth little holynesse Vse Whereas many will not be perswaded that we can giue them rules out of the word for this or that guise word looke fashion c. and require particular and expresse words of Scripture why we should dislike one fashion more then another or approoue of one aboue another we see hence we haue generall rules whereby euery particular is to be squared as 1. Cor. 10.31 If it make to the glorie of God Phil. 4.8 whatsoeuer things are true honest of good report and here whatsoeuer is beseeming or vnbeseeming holines whereby the whole behauiour must be examined Not false accusers Well saith one that a man of an euill tongue is a beast in the forme of a man himselfe is a serpent and his tongue his sting but here the word teacheth vs that he is worse euen a Deuil in the shape of a man for by this one vice of the tongue he so liuely resembleth the Deuil and plaieth his proper part that he hath also his name put vpon him as the Iewes were said to be of their father the deuill because they did his worke That this vice of false accusation is the deuils worke appeareth in that it was first practised by him who beâ—ing from the beginning a deuil that is one that goeth betweene two with tales to cast
wherein is excesse And the woe is as generall against all such as are ouercome with wine and no drunkards shall enter into the kingdome of heauen But in women and old women it is besides the sinne most filthy and shamefull The very Heathen accounted wine and strong drinke disagreeable from the nature of women and therefore enacted lawes against their vse of it but the word of God is not so rigorous which giueth them as well as men leaue to vse wine for their weaknes and often infirmitie yea sometimes for honest delight as well as for necessitie but alwaies moderately for strength and not for drunkennes neuer tying their delight or desire vnto it nor suffering themselues to be ouercome by it for of whatsoeuer any is ouercome to that he is in bondage And the reasons why the Apostle directed this precept vnto old women seeme to be these 1. It is not vnlike but that the women of those times as they had like meetings vpon their necessarie and womanly occasions so had they the like practises as now are in request in them as much idle and busie chat not a fewe needles drinkings and gossepings wherein they much exceeded that to which their condition or nature and much lesse grace called them vnto The which meetings although some of them are necessarie yet for women to be addicted vnto them or excessiue in them in vnwarrantable speaches drinkings meriments c. sauoureth of darkenes of the flesh and is farre from beseeming women that professe the feare of God and obedience or subiection to the word of God which condemneth drinkings as well as drunkennes which are fruits of an vnregenerate estate And thus the Apostle by this precept backeth the former the due obseruance of which would cut off much false accusing in such meetings and in the neglect of it it is impossible but that the tongue will be walking without his owne hedge and wandring beyond the pale of it The prouerbe is true what euer is in must out in the cups Agreeable to that holy prouerb of Salomon to whom are contentions to whome are stroakes and wounds without cause euen to those that stay long at the wine teaching vs that the hands and tongues also of such lash on strike spare not no not their dearest friends 2. The moderation of the elder women should be an example to the yonger as the next words import an hedge to containe them in compasse from whom otherwise in such meetings some lightnesse might breake out 3. For a matron to make shipwracke of shamefastnes modestie sobrietie grauitie and whatsoeuer else may be the grace of that sexe and age by giuing place to this one inordinate desire what a grieuous sinne were it how many sinnes attend it euen so many as there be fearefull fruits and effects of drunkennes as wandring eyes lustfull lookes tongues speaking lewd things gestures and actions more seemely for bruit beasts then either women or Christians 4. Besides the more publike scandall if we consider the priuate damage of this sinne in women we shall finde the Apostle had reason sufficient to condemne it in them For whereas the Lord hath laide this dutie on the wise woman to build vp her house to regard the wayes of her familie so as her diligence and labour should if not much increase yet at least preserue and saue that portion of maintenance her husband bringeth in accordingly as his heart trusteth in her this one sinne strips her of all fitnesse to gouerne the family which for her goeth at sixes and seauens as we say it wasteth and consumeth the substance both priuately at home and by calling in companions from abroad and thus she sinfully wrongeth her family for the present lodeth her husband with debts and dangers and depriueth her children of that comfort which was meete should be reserued and laid vp for them Doctr. Out of the word we may further note the follie of our corrupted nature making vs readie to yeeld our selues slaues and seruants to the creatures which by Gods institution and ordinance should serue vs. And we yeeld vp our selues seruants vnto them diuerse wayes as 1. in the immoderate desire of getting them vnto vs when men men will be rich and hasten so to be when they will fare deliciously goe sumptuously dwell stately which to compasse they will become base seruants to any man any sinne or any drudgerie for a time 2. When in holding them the mindes and affections of men dwell in the delight of them as when the abundance varietie goodnesse sweetnesse and pleasure of meates drinkes pastime merie companie gorgeous apparell faire buildings drawe downe the heart make it drunke with sensualitie and forgetfull of God Thus the Lord chargeth his people when thou wast in prosperitie thou saidst I will not heare this hath beene thy manner from thy youth for now the heart is held as in chaines and hath it not in the power to turne it selfe to any other truer delight 3. When a man hath it not in his power to forsake or part with them when of all that he is owner of he is not the master of any small part to employ to any good vse or in any worke of Christian charitie and liberalitie And numbers are such base drudges to their wealth as they will as soone part with their vnprofitable liues as in the forgoing of a small and trifling commoditie testifie any fruit of faith and thankefulnesse to God the giuer or of loue and mercie vnto men whom he hath made receiuers but they wast away their daies and vanish away themselues as though they were not in adding and increasing of wealth by any meanes as if they were borne to make their heires happie by their owne going to the deuil as the common speach is 4. When they are as fetters and clogges from the performance of good duties vnfitting men to the duties of their generall and speciall calling whereunto they were ordained to make vs fit and seruiceable Thus men loose their libertie Vse To resolue of the practise of these precepts 1. To vse the world as not vsing it neither growing proud in the smiles nor too much depressed in the frowning of it 2. So to take our parts of our lawfull liberties as that we be neuer brought vnder the power of any thing vnder the pretence of libertie in the creatures we may not become slauish vnto them but carrie an equall minde both to want and abound 3. To avoid all occasions whereby vnawares we might be drawne vnder their power as looking at the wine in the cup for hereby thirst will follow drunkennes so of daintinesse softnes riotous and spend thrift companie for by such meanes and examples the heart becomes wholly diuorced from God and glewed vnto the creatures But teachers of honest things It will be here asked how standeth this with that in 1. Tim. 1.2.11 Let the woman learne and I
If we obserue in the multitude the high atheisme contempt of God and his word his Sabbaths Sacraments Ministers and his whole worship if we listen vnto the cursed oaths and imprecations if we cast our eyes vpon the iniustice pride riot hatred and earthlinesse which dwelleth euerie where with men can we now conceiue other but that the wicked spirit which ruleth in the world of the disobedient is abundantly powred out rather then this pure spirit here mentioned And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces can we thinke that such abundant grace is powred vpon men on earth seeing the most seeke vnder the titles of schisme or heresie to hunt it and banish it from off the face of the earth Or yet if we further looke vpon men that make shew of receiuing competencie of these waters who are yet neuer a whit washed nor euer a whit the cleaner they come to Church and heare they seeme to like good things and walke in ciuill conuersation but in regard of the soundnesse of their hearts we wash bricks or Aethiopians and loose all our labour may we not now well aske where is the abundance of this grace we speake of Or if we looke at such as haue receiued true grace howsoeuer the Lord will bring it to something in the ende yet we can scarse see on them or in them any such abundance but like strait necked vessels they receiue it but droppe by droppe although it be powred on them with full buckets We seldome see professors like trees of righteousnesse laden with the fruits of the spirit or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes but now and then in good moodes some works of pietie and mercie may be fouâ—d in their hands and the best of men come farre short of their watring in their encrease If the spirit were powred out from aboue would it not make our wildernesses fruitfull fields oh let vs bewaile our owne vncapablenesse in the sence of our wants and euerie man vrge his owne heart Is the spirit powred out on my soule he is the spirit of light and illumination I should then be filled with all knowledge of God he is the spirit of grace compunction and compassion I should therefore be much and often in the exercises of repentance and a broken heart he is the spirit of sanctification I should therefore abound in all holy conuersation he is the spirit of consolation I should therefore exceede with true and sound ioy and peace of good conscience he is the spirit of loue and therefore I should powre out workes of loue and mercie aboundantly if he were abundantly powred out on my soule Thus should euerie man examine his owne heart 2. If vpon this examination we feele not this plentie of grace we must ware of accusing God but condemne our selues in whom all the fault is as who refuse and despise so great grace If any aske how it can come to passe that such excellent grace should be refused I answer there are three maine causes of it 1. ignorance and blindnesse of minde 2. hardnesse of heart 3. securitie which three destitute vs of so abundant grace as is offered First we see not know not and therefore affect not these graces Ioh. 4.10 If thou hadst knowne the gift of God thou wouldst haue asked and he would haue giuen thee waters of life Water is so necessarie a creature as nothing can be more dangerously or vncomfortably wanting to the life of man this euery man seeth by the eye of his sence and so are much more these spirituall waters of life vnto the heauenly life which because men cannot discerne with the same eie they neuer affect nor thirst after them whence it commeth to passe that as the Poet in the fable men stand as it were vp to the chinne in these waters and yet die for water euen in the midst of those sweete streames die eternally for want of them If we want them therefore it is because we thirst not after them for onely he that thirsteth is called to them and Christ will giue onely to him that thirsteth to drinke of them Enlarge thy heart therefore wait vpon the Lord open thy mouth wide and he will fill it Samson readie to die for thirst called vpon the Lord and the Lord opened a chawbone and a riuer came gushing out so if thou seeing the necessitie and that there is no way but eternall death without these liuing waters and thirst after the Lord and call earnestly he will before thou shalt want euen by miracle abundantly supply thee but if thou esteemest of grace as a thing thou maist best want there is good reason thou be without it The second let is hardnesse of heart and worse then the former for that cannot affect because it knoweth not this will not though it know but keepeth the soule drie and barren without the least droppe of grace powre a sea of water vpon a rocke it remaineth a rocke still neuer a drop sinketh in and so is it with many a man he setteth himselfe by yeares together vnder the preacher he heareth gratious doctrine but the invinsible hardnes of his heart suffereth not one droppe of these dewes of heauen to sinke into his soule but as the light of the sunne shineth onely on the outside of a tree so doth this sunne of the Church on such a man but neuer getteth within him The third let is securitie ioyned with extreame neglect of meanes wherein the spirit vsually conveieth these graces A man that meaneth to be rich will not neglect his calling nor the meanes â—e seeth offered but he that meaneth to die a begger casteth vp al foldeth his hands together putteth them in his bosome care away let the squares goe as they will Art thou minded to bee rich in grace then must thou vse the meanes frequent the places and pipes where these waters flowe Quest. Where shall we haue them Answ. They runne from vnder the threshold of the Sanctuarie and the ordinarie pipes wherein the Lord in greatest abundance conueieth them are the word and Sacraments in their right and reuerent vse The Prophet Ioel hauing spoken of these abundant waters leadeth his hearers by the hand to the quickspring wher they rise In that day shall all the riuers of Iudah runne with waters and a fountaine shall runne out of the house of the Lord and water the valley of Sittim where the choice Cedars were betokening the trees of righteousnesse within the pale of the Church of God Here then is the place where thou maist drawe with ioy waters out of the wells of consolation all in the plurall number waters wells because here is promise made of more abundant blessing And yet while thy plough goeth abroad thou maist not be idle within doores for the Lord would
duties according to the Lords direction else had the former labour beene lost in like sort in vaine had the publishing of the Gospel beene although by the Apostles thēselues had they not established such ordinances euerie where as serued for the strengthening and proceeding of it of which the setling of the ministerie and appointing Pastors ouer people is the principall Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode that they might aske counsell at his mouth offer sacrifices Ilasticall and Eucharisticall put vp their prayers vnto him and receiue from him instruction and speciall direction and hence was it that the Lord sometimes setled himselfe at Siloh and sometimes his dwelling was in Sion and no lesse nay far more full comfort may we receiue in our assemblies and Bethels where the Lord as the sunne by his Ministers as by so many cleare lights not onely dispelleth darkenesse and errors in mind and manners but directeth vs in all our waies we haue to walk answereth vs in all our doubts in all our petitions raiseth vs in our falls supporteth vs in our weakenesse and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight 2. Our weakenesse is such that notwithstanding all the benefit of standing ministeries we are euer recoyling and falling backeward more and more our bodies are not more prone to pine away for defect of daily foode then our soules if by the meanes of the heauenly Manna they be not daily repaired no eie seeth not the neede of daily directions to guide vs to daily duties and those which must be often done we must often be put in mind of 3. Experience sheweth that in such places where such ministeries be not setled we neede not seeke for adulterers swearers drunkards theeues and lyars such soyles are fruitfull of such imps that a man would thinke the old Sodomites were returned from hell yea the malitious man slacketh not to sowe these too thicke in such fields as good seede is cast into continually 4. The ordinance it selfe speaketh for it owne necessitie beeing the meanes wherby those who by it are brought to the faith are also preserued in it the milke whereby babes begotten grow to strong meate and are led from their infancie to their full age in Christ. For we may not alwaies be babes and weaklings but there is a perfection of Christianity which hereby we must be led vnto Heb. 6.1 not that any perfection of knowledge or holines can be attained of vs as Anabaptists foolishly dreame but partly in respect of that further degree which we ought euer to contend vnto for in the schoole of Christ we may waxe olde daily learning and the greatest scholler shall yet be farre from perfection and partly comparatiuely men of grace and knowledge may be called perfect and haue attained a further degree of perfection then such as are rude and ignorant subiect to be carried about with euery winde and are not yet gotten out of the elements of religion a man is said to be of perfect wisedome strength and other gifts of bodie and minde in comparison of a child or one not come to mans estate a Master of Arts may be called a perfect scholler in respect of a schooleboy and to this perfection of Christianitie are we led by meanes of this ordinance Vse To reprehend such as conceit themselues that when they haue gotten a smattring of knowledge they must needs haue faith also and afterward need no Ministerie nor sermons but marke where the life of God is it will make the soule craue the daily bread as the naturall life doth the bodie neither seeth that man any thing of God and the mysteries of his kingdome as he ought that presumeth of his knowledge so farre as that when he hath begunne to build and laid a foundation like the foole giueth ouer and neuer commeth to laie the roofe Perfection of true knowledge is the sight and sence of imperfection and religion in the heart espieth daily wants and decaies in the soule and repaireth to the ordinarie Ministeries for the daily repairing of them Which ordinances whosoeuer cōtemptuously forsake great schollers they may be but they were neuer good men Vse 2. Let vs reioyce that the Lord hath so liberally supplyed vs in this necessitie and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie that our iudgements wills and affections may be setled in the truth for to the obseruer it will appeare that such for most part are wauering and variable who content themselues with a variable ministerie now hearing one now another now here now there without fixing themselues to some one As for such as vnder a setled ministerie come and goe at their pleasure now they heare one Sermon then another slipping in and out as they list to them I say litle is their conscience great is their sinne and manifest is their ficklenesse and inconstancie in their religion 3. Hence is a ground of petition that God would place Pastors in euerie congregation that his kingdome might come euerie where that euerie candlesticke might carie a burning and a shining light seeing we see here that it is Gods ordinance that so it should be And the greater the haruest is the more ought we to apply the Lord of it that he would thrust forth labourers into his haruest remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke As I appointed thee After that the Apostle had declared Titus his place and dutie he commeth to the second point namely his direction therein not giuing him leaue to adde any thing of his owne invention or alter any thing which Paul himselfe had done but bindeth his hands from doing or vndoing any thing in his whole administration but as Paul had commanded and appointed him the tenour of his commission reacheth no further Whence we may learne that Doctr. The ordering and gouerning of the Church is not left arbitrarie no not to an Euangelist but Apostolicall direction must goe before and guid him The Church is the house of God and must not be ruled by mans inventions but by the direction of the great housekeeper and seeing the father hath committed all the gouernement of it to his Sonne who hath purchased it with his blood the charge and burden of it now lieth vpon his shoulders and his prerogatiue it is to giue laws and orders and by his voice to rule the house of Iacob The whole Tabernacle to the verie pinnes must be framed according to the patterne and yet that was a mooueable in comparison of our most stable administration which shall continue to the ende of he world and the Lord in describing the parts thereof seuerally still remitteth them to the commandement to the patterne and forme shewed in the mount See Exod. 25.9.26.30 cap. 27.8 c. twise repeated in so
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should