stand not according to these affected there is no contentednes in thee and as little godlinesse And that this contentednes should follow godlinesse surely it standeth with all reason though flesh and blood say not so but is alwaies hauing and repining but that you may be brought to this to account that you haue sufficient be it more or lesse consider with me these motiues following It is an argument that thou art godly as both this place sheweth thee and the example of Iob declareth for that was one proofe that God had said true in commending him to bee an vpright and iust man and one that feared God I say this prooued the same namely his contentednes with much or little and I tell you this is no smal matter to haue a marke to assure thy selfe that thou art Gods or rather by this bee marked in the forhead for his it is better to haue this then to weare a coate with the Kings armes vpon it for this assureth thee to be seruant to the King of Kings the other to a man whose breath is in his nostrils Whatsoeuer thou hast is best for thee be it more or lesse for thou being godly and the sonne and the child of God he out of his fatherly respect to thee louing and respecting thee more then a father or mother can their child giueth thee that which is best for thee not that which may please thy hauing corruption best and therefore thou art to thinke with thy selfe if more were better I should haue it but God seeth that I would vse it to his dishonour it would puffe me vp make mee proud steale my heart from him and make me forgetfull of him and therefore he being wiser and knowing what is better for me then my selfe doth allot me this as best for me this if wee were fully resolued of would bring vs to contentednes with our portion being more or lesse If thou haue any thing it is more then thou hast deserued for what hast thou deserued but to bee a vagabond and runagate and to begge thy bread and to goe vp and downe naked surely nothing If God therefore giue thee any thing thou hast good reason to bee content for thou hast more then thou canst any waies deserue or challenge for merit and due This is the way to get more to bee contented with that wee haue not to grudge murmure and repine for humilitie is the way to honor and God neuer aduanceth any of his for I iudge not such as are without but such as he seeth are truly contented with that they haue and euery such a one is the nearest to preferment so that therefore we should learne to be contented it being the next doore degree and step to haue more And surely the contrary hereunto discontentednesse and alwaies finding fault with Gods allowance is the way to moue God not only to curse that thou hast the meate and drinke thou puttest into thy bellie and the clothes thou puttest vpon thy backe c. as hee did the meate in the mouthes of the murmuring Israelites but also to bring worse things vpon thee and to make thee to drinke thine owne iniquities yea to be in a far worse estate then thou wast before For where was it euer read or seene that any moued through discontentednesse labouring to better their estate by their own wit euer prospered not any where let the builders of Babel speak the now wicked angels that would be like God the people of Israel that must needs haue a King if these fared well then bee thou discontented murmure and grudge but if thou wouldest not drinke of the same sauce as they haue done namely to be worse then thou wast before because thou wast wel and couldest not hold thee so I say if thou wouldest not fare thus labour to be conteÌ„ted and account sufficient that thou hast bee it more or lesse weigh these motiues and pray to God to sanctifie the same vnto thee thou that hast not yet learned the lesson of contentednesse Out of the second sense of the words with sufficiencie as they may be referred to the matter containing a promise we obserue and teach Doct. Godlines is such a gaine that whosoeuer professe the same shall alwaies haue sufficient which God hath verified elsewhere and left in black and white sealed with the blood of his owne Sonne if we will but consider the promises made to euery godly man in the 28. of Deut. in the former part of that chapter or what the Psalmist hath recorded in Psa 34.11 or againe in Psal 80. That no good thing shal be wanting to them that feare the Lord such shall be fed with the finest wheat Reas And this must needs be true if we consider whereby wee challenge and hold the right we haue in the things of this life namely by our godlinesse so far as thou art in Christ redeemed by his blood and sanctified by his Spirit so farre thou art assured of sufficiencie and hast right claime and interest to the things of this life being lost before by the first Adam and recouered for thee and all such as feare God by the second Adam If we ioine hereunto the care of God and the loue he beareth to his this must needs be true for will hee care for the wicked and not for his in truth hee sheweth himselfe to haue little care ouer them if they professe him and he yeeld not them sufficient allowance Then as he is a carefull God for the good of his thou shalt haue sufficient if thou serue him To allure all to come to this estate Vse 1 and to encourage all to go on herein that haue laid hold on the same for thou shalt haue sufficient for thee and thine at all times for thy seruice the deare yeare and old age all is one to him he wil not for charges cast thee off in the one nor discarde thee in the other for he is able to maintaine his familie and houshold as well in the deare yeare as when there is abundance of all things and all things at an easie rate for who euer serued God and wanted Obiect Some will say notwithstanding all that hath been said and Gods faire promises yet they see men that serue God haue little enough and are often in great scarcitie and want Answ It is good that such do look to themselues that their sinnes be not the cause of the same None of Gods children if they cast Vse 2 their eie vpon their present condition but they haue enough for if in affliction they haue sufficient for that if poore 〈◊〉 that but if they consider themselues â—therwise according to that they are 〈◊〉 but according to that they would 〈◊〉 then they haue not enough but thâ—… sufficiencie must be measured by thâ—… present standing and so there is nâ—… that followeth the Lord in truth but 〈◊〉 hath sufficient Vse 3 Thou must measure thy sufficiencie by the wil of the doner not of thy selfe Thus farre haue I according to the measure of grace receiued proceeded in this Scripture Now my desire is thâ—… all that reade the same may gaine by this doctrine Which God for his Christs sake grant Amen Amen FINIS
to the words wee must not omit what Paul offereth to our consideration in making this vse of the carnall esteeme of godlines expressed in these words in the verse immediately praeceding which is this Doct. Christians must not only reiect and shew their dislike to the carnall and vnsauourie speeches of the wicked but also learne reach good out of the same I doe not meane nor teach hereby Anticipatio that Christians are willingly vsually to intrude themselues into such companies and places as Stage-plaies Tauernes Bawdie houses and the like where they may haue occasion offered hereof for Dauid teacheth another doctrine in these words Away from me yee wicked Psalm 119.115 but if occasionally and vnwillingly they heare such then this doctrine is for direction vnto thē which wanteth no proof if examples of the best be for our instruction recorded in holy writ It was the opinion of some in Pauls time as it appeareth in his epistle to the Romans that they might doe euill that good might come thereof Rom. 3.8 A sentence altogether contrarie to truth and euery where oppugned by the veritie and truth of Gods word for the whole scripture euery where beateth against the doing of euill vpon any conditions Now Paul surely confirmeth this doctrine before propounded by the vse he made of this falshood carnall sensuall and diuellish as all the doctrines of men are for he reiecteth it and establisheth the contrary truth that we may not for any cause do euill And lest Paul should leaue this doctrine vnconfirmed as truth obserue whether he doth not the like elsewhere to teach vs to do the like as occasion shal be offered Rom. 6.1 For as it appeareth in the selfesame record men were sicke of the same disease that most are sicke of in our daies the worst and I thinke the last age of the world Some and not a few thought that it was lawfull to sinne that Gods mercie and grace by Christ might abound encouraging themselues as most of our daies do to sin because God is mercifull making his mercies with Christ his merits a pack-horse for their sinne or rather a warrant for the same which opinion commeth not a iot behind the former in vntruth and diuelishnes if not go beyond it Paul abhorreth this doctrine and teacheth to make a more holy vse of the mercies grace of God If these be not sufficient behold how our Sauiour subscribeth to this truth by his practise and requireth thy subscription to the same Iohn 4. the woman of Samaria beginneth to brawle and scould at him when he came vnto her as many yea most of our age do when he offereth himselfe in the ministery of his word vnto them what doth our Sauiour doth he par pari referre and do her euill and railing words cause the like I trow no but he reiecteth them and maketh vse of her words which she vnderstood carnally and thereby taught her Iohn 6.26 and all that Citie the way to heauen And the like he did when he beheld such comming vnto him as were moued so to doe respecting the feeding of their bodies not their soules as the hungrie followers of Christ in these times I meane carnall followers of him that only looke at him so far as religion shall go with riches he by their carnal seeking him taught them how to eate and drinke him of whom whosoeuer eateth and drinketh shall neuer perish hunger or thirst againe This doctrine howsoeuer it is if not vnknowne vnpractised for who taketh the aduantage he might gaine by the Reas 1 like yet reason requireth the same at the hand of Christians who are sanctified by the holy Ghost and in some measure haue repaired in thē the image of God once defaced by the sinne of the first Adam and therefore in some sort can do that which is by a Father affirmed of God that he cā elicere bona ex malis and so truly through the grace they haue receiued ought to sucke hony out of the most poisonable herbe that may be yea not only out of the sins of others but also Reas 2 of their owne And surely howsoeuer the wicked are by the actions of their mates and fellowes in euill whetted on and made more sharpe and eager of bitt in sinning yet the godly man is cleane contrarie to this being made of another mettal for that stone which will sharpen the wicked to sinne will and ought to dul and make blunt Gods children therunto and set an edge to cut another way vpon them So did Dauid find it when he said and without question without boasting of himselfe or false speaking My eyes gushed out with teares because men kept not thy law and what heart I beseech you had Daniel or Nehemiah to sinne when the whole multitude was on euill surely none but with Ieremiah betook themselues to mourning weeping and wailing in secret and to abstaine from the common abominations as Peter willeth yea though it seeme strange to them we runne not for company sake with them into the same excesse of riot O that this were put in practise what Vse 1 doctrines might we teach or rather how many sermons might we daily preach to our selues and others If we would labor and endeuour to bring hony to our selues ours to sweeten that which dead flies I meane our sins haue made to stinck who is he that is godly that daily heareth not men by their words diuersly dishonoring God and by their deeds crucifying Christ againe as though he had not alreadie more then sufficiently and enough suffered Oh canst thou go vnder the name of a Christian and not only reioyce laugh to see these weeds grow where thou art but also omittest to gather any good from the same Repent yea let it grieue thee and cause thee to couer thy face for shame that thou hast liued so long complaining of the wickednes of the daies and hast profited no more by them be a better husbād for the time to come If Magistrates masters and mistresses parents and gouernors would learne and put in vse this doctrine we should not haue so many tents of Kedar as we haue and so few families of Cornelius calling daily vpō the Lord. Vse 2 Paul is not ashamed to manifest and to leaue on record that his iudgement is contrarie to theirs which was carnal and altogether fleshly Doct. Whereby he teacheth vs that as the iudgement of Christians is contrary to the iudgement of carnall and earthly minded men so Christians must not be ashamed both by speech practise to shew the same which the example of the 3. Dan. 3. children yeeldeth proofe of sufficiently And as the Scripture euery where cōfirmeth so Reason requireth the same for surely the Spirit of God wherof all Christians Reas 1 haue receiued for of him that is of Christ we all receiue grace for grace doth alter the iudgemēt of the parties in whō it is so
that they can say and their profession doth shew that by the grace of God they are that they are not Carnall as before the receiuing of the spirit but spirituall sanctified and set apart to do the will of God And therefore must needs be vnlike to the carnall and worldly earth-wormes both in iudgement and profession And surely this suteth with the nature Reas 2 of their seruice which is cleane contrary to the seruice of the carnall and that by the reason of the contrary disposition of the masters whom they follow Christ the diuell whosoeuer followeth the former must needs be vnlike the attendants of the second for what agreement is there betweene Christ and Belial light and darknesse Seuerall and diuers masters giue seueral and diuers liueries that their men may be knowne one from another and so do Christ and the diuell Christs liuerie is the beautifull and white profession of the truth a robe and garment beseeming the greatest the liuery of the diuell is sinne a blacke and filthie couering vnfit for and not beseeming any Vse 1 To teach vs not to think the worse of Christian religion because the iudgemēt of worldly minded men is cōtrary hereunto for by the same reason we might reiect the Scriptures of God the truth whereof euery carnall and naturall man is against and accomplisheth not for the light came into the darknesse and the darknesse comprehendeth it not Vse 2 Hereby as by the purest glasse wee may see the diuell his bar whereby he keepeth many yea the most of our daies from religion because then say they I must do as God would haue me be vnlike in iudgement practise to my selfe formerly and all the rest of the world see how that which thou reputest a matter worthie of esteeme to be like the world is the diuels barre whereby he keepeth thee from being like to Christ whom to be vnlike is to be like the diuell and whom to know is eternall life Let Christians then not be ashamed Vse 3 of their profession though the world be contrary vnto them nay let them bee contrary to the world in this particular to thinke nothing gaine but godlinesse and that which is inned by the same not being vnsatiable or alwaies of a hauing and receiuing disposition thinking all is fish that commeth to the net and all is well got that is put in the purse herein Christians are discerned from worldlings The words Godlinesse is great gaine Whence wee learne Doct. Howsoeuer the world reputeth and esteemeth godlines the truth is by the mouth of the Apostle that it is great gaine in which opinion the Apostle is not alone but the same Spirit that spake heere speaketh elsewhere and more fully confirmeth it affirming that nothing this world can afford is comparable hereunto whether pearles long life riches worldly honor or whatsoeuer For that which he there nameth vnderstanding is the same he heere meaneth by godlines namely to get the doctrine of godlines to vs yea to euery of vs as our owne and to lead our liues and walke accordingly this is gaine therefore saith he that cannot lie Prou. 3.14.19 The merchandize thereof is better then the merchandize of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared to her Lēgth of daies is in her right hād in her left hand riches and glorie Her waies are waies of pleasure and all her pathes prosperitie Shee is a tree of life to all them that lay hold of her and blessed is he that retaineth her This saith as much as the doctrine offereth to our consideration and if we wil not beleeue him he telleth you according to that experience he had in the world Eccle. 12.15 And who went beyond the King in outward matters or hasted thereto more then he that this is the end of all and the whole man to feare God and keepe his Commandements whom vpon the experiēce it is better to beleeue then to go and see by triall whether he say the truth yea or no. This doctrine will appeare to be true the more manifestly if we consider the excellencie of it in diuers respects by which wee may not only iudge of the rest but be moued to subscribe to this as truth And first let vs see what the Scripture saith concerning the state and standing of the godly man it saith that such men are blessed as witnesseth the Psalmist Psal 1.1.2 Blessed is the man that walketh not in the counsell of the wicked nor standeth in the way of sinners nor sitteth in the seate of the scornefull but his delight is in the law of the Lord and in his law doth he exercise himselfe both day and night Againe in Psal 112.1 Blessed is the man that feareth the Lord delighteth greatly in his Commandements which he likewise auerreth Psal 119.1.1 neither is this his opinion only if you cast your eyes vpon the 13 verse of the 3. of the Prou. where he saith Blessed is the man that findeth wisedome and the man that getteth vnderstanding from which plaine euidences of Scripture prouing that godlinesse only maketh a man blessed For it possesseth him of all things by it hee is made capable of all earthly benefits without vsurpation of the kingdome of heauen the greatest of all I conclude that godlines is great gaine because it maketh man naturally cursed and miserable happie and truly blessed and who would not haue this gaine for who desireth not blessednesse By godlines we get Christ the treasure of all treasures in whom dwelleth the fulnes of the Godhead bodily and is head of the Church whom to know is eternall life and whom to seeke and find all a man hath is not too great cost to be at nor all a mans time is not too much or long to spend nor the greatest paines as digging and deluing is not too painfull By this treasure that is by Christ wee are made freemen of vassals and bondslaues Ephes 2. we are made rich of beggers hauing nothing of aliens and strangers we are made free denizens and of the commonwealth of Israel by him we haue claime and title to all good and freedome from all euill If then this treasure namely Christ be attained vnto by godlines who can deny it to be great gaine and who will not be desirous to attaine and get the same Of all other gaine this though of all other the greatest and not by any other matchable is obtained by the least cost and charges for no more is required but come and eate so that the poore that haue no house to put their heads in nor peny to put in their purse may make as good a bargaine heere as the richest yea oftentimes and for the most part they gaine most heere which haue the least the leanest bodies haue the fattest souls and the thinnest clothed bodies haue the finest clothed soules