The mothers blessing. Or The godly counsaile of a gentle-woman not long since deceased, left behind her for her children containing many good exhortations, and godly admonitions, profitable for all parents to leaue as a legacy to their children, but especially for those, who by reason of their young yeeres stand most in need of instruction. By Mris. Dorothy Leigh.

THE MOTHERS Blessing.

CHAP. I. The occasion of writing this Booke, was the consideration of the care of Parents for their Children.

MY Children, when I did truely weigh, rightly consider, and perfectly see the great care, labour, tra∣uaile,

and continuall study, which Parents take to inrich their children, some wea∣ring their bodies with la∣bour, some breaking their sleepes with care, some spa∣ring from their owne bel∣lies, and m••ny hazarding their soules, some by bribe∣ry, some by simony, others by periurie, and a multitude by vsurie, some stealing on the Sea, others begging by Land portions from euery poore man, not caring if the whole Common-wealth be impouerished, so their chil∣dren be inriched: for them∣selues they can bee content with meate, drinke, and cloth, so that their children by their meanes may bee made rich, alwaies abusing

this portion of Scripture: Hee that prouideth not for his owne family, is worse then an Infidell:* 1.1 euer seeking for the temporall thinges of this world, and forgetting those things which bee eternall: when I considered these things, I say, I thought good (beeing not desirous to in∣rich you with transitory goods) to exhort and desire you to follow the counsell of Christ:* 1.2 First seeke the king∣dome of God and his righteous∣nesse, and then all these things shall be administred vnto you.

CHAP. 2. The first cause of writing, is a Motherly affection.

BVt lest you should maruaile; my children,

why I doe not, according to the vsuall custome of wo∣men, exhort you by word and admonitions, rather then by writing, a thing so vnu∣suall among vs, and especi∣ally in such a time, when there bee so manie godly bookes in the world, that they mould in some mens studies, while their Masters are mard, because they will not meditate vpon them; as many mens garments moth∣eate in their chests, while their Christian bretheren quake with cold in the street for want of couering; know therfore, that it was the mo∣therly affection that I bare vnto you all, which made me now (as it often hath done heretofore) forget my selfe

in regard of you: neither care I what you or any shall thinke of mee, if among ma∣ny words I may write but one sentence, which may make you labour for the spi∣rituall food of the soule, w^ch must be gathered euery day out of the word, as the chil∣dren of Israel gathered Man∣na in the wildernesse. By the which you may see it is a la∣bour: but what labour? a pleasant labour, a profitable labour: a labour without the which the soule cannot liue. For as the children of Israel must needs starue, ex∣cept they gath'red euery day in the wildernesse and fed of it, so must your soules, ex∣cept you gather the spiritual Manna out of the word eue∣ry

day, and feed of it conti∣nually: for as they by this Manua cōforted their harts, strengthened their bodies, and preserued their liues; so by this heauenly Word of God, you shall comfort your soules, make them strong in Faith, and grow in true god∣linesse, and finally preserue them with great ioy, to euer∣lasting life, through Faith in Christ; whereas if you de∣sire any food for your soules, that is not in the written Word of God, your soules die with it euen in your harts and mouthes; euen as they, that desired other food,* 1.3 dy∣ed with it in their mouthes, were it neuer so dainty: so shall you, and there is no re∣couery for you.

CHAP. 3. The best labour is for the foode of the Soule.

OH my Children, is not this a comfor∣table labour? Our Sauiour Christ saith, Labour not for the meate that perisheth, but for the meate that endureth to euerlasting life:* 1.4 and yet I see and feare, you shall see how many there bee that crosse Christ in these words: nay rather, crosse thēselues: for, contrary to our blessed Sauiours counsell, they la∣bour for the meats that peri∣sheth, and in the meane time they lose the foode of euer∣lasting life. This (my beloued

sonnes and deare children) this is the cause that maketh mee so much to feare you, and those who hereafter shal come of you, because I see so many that regard not the words of our Sauiour Christ, who came from the high Throne of God, and prea∣ched to vs, and prayed for vs,* 1.5 and tooke our flesh vp∣on him, and kept it without sinne, refusing no company, healing euery sicknesse and disease,* 1.6 fed the hungry, gaue pardon to euery sinner that would but aske it, dyed for vs,* 1.7 indured the paines of hell for vs, yea, more then this, euen in our owne flesh hee ouercame sinne, death, and hel, yea, and more then that also, hee carried our flesh in∣to

Heauen in the sight of many, and there keepes it, and is become a Mediatour for vs in it; hee ioyned him∣selfe to vs in our flesh, as it is written, He tooke our flesh vp∣on him:* 1.8 he taught vs to ioyne our flesh vnto him by faith, that Where hee is, there wee might bee with him also:* 1.9 and if wee will not follow him, that hath done all this for vs, and much more then I can write or declare, how vn∣thankefull shall wee shew our selues?

My deare Children, haue I not cause to feare? the holy Ghost saith by the Prophet, Can a Mother forget the child of her wombe?* 1.10 As if he should say, Is it possible, that shee, which hath carried her child

within her, so neere her hart, and brought it forth into this world with so much bitter paine, so many grones and cries, can forget it? nay rather, will shee not labour now till Christ be formed in it? will shee not blesse it e∣uery time it suckes on her brests, when shee feeleth the bloud come from her heart to nourish it? Will shee not instruct it in the youth, and admonish it in the age, and pray for it con∣tinually? Will shee not be afraid, that the child which shee endured such paine for, should endure endlesse paine in hell? Could Saint Paul say vnto the Galathi∣ans, that were but strangers to him concerning the flesh,

only he had spent some time amōgst them to bring them to the professiō of the truth, from which hee feared they would fall: and could hee, I say, write vnto them, My little children, of whom I doe trauaile againe in birth, vntill Christ be formed in you?* 1.11 And can any man blame a mo∣ther (who indeed brought forth her childe with much paine) though she labour a∣gaine till Christ bee formed in them?* 1.12 Could S. Paul wish himself separated from God for his brethrens sake and will not a mother ven∣ter to offend the world for her childrens sake? There∣fore let no man blame a mo∣ther, though she something exceede in writing to her

children, since euery man knowes, that the loue of a mother to her children, is hardly contained within the bounds of reason. Neither must you, my sonnes, when you come to bee of iudge∣ment, blame me for writing to you, since Nature telleth me, that I cannot long bee here to speake vnto you, and this my mind will con∣tinue long after mee in wri∣ting; and yet not my mind, but I seeke to put you in minde of the words of our Sauiour Christ, which saith, Labour not for the meate that perisheth, &c.* 1.13 where you see, that the food of the soule is to bee gotten by labour. Why stand you here (sayth Christ?)* 1.14 here is not time to be

idle: they that will rest with Christ in heauen, must la∣bour to follow him here on earth. Blessed are the dead, which dye in the Lord: for they rest from their labour.* 1.15 Thus you see, if you will goe to the place, which Christ hath bought for you, you must labour to follow Christ: he labour'd to get it for you, or els all your labour would haue been as nothing; and now you must labour to lay hold on him, or els all your labour will bee worth no∣thing. Many there bee that labour the cleane contrary way; for they leaue Christ, and take hold of traditions: and a number loyter, and by that meanes neuer get holde on Christ. And this

is the cause why I write vn∣to you, that you might ne∣uer fly from him with the one, nor yet loyter with the other, but that you might learne to follow him, and to take hold of him in the writ∣ten Word of God, where you shall find him (as Christ himselfe witnesseth) and no where else.* 1.16 Search the Scrip∣tures, sayth he, for they testi∣fie of mee. Labour therefore, that you may come vnto Christ.

CHAP. 4. The second cause is, to stirre them vp to write.

THe second cause, my sonnes, why I write vnto you (for you

may thinke that had I had but one cause, I would not haue changed the vsuall or∣der of women, is needfull to be knowne, and may doe much good. For where I saw the great mercy of God toward you, in making you men, and placing you a∣mongst the wife, where you may learne the true written Word of God, which is the path-way to all happinesse, and which will bring you to the chiefe Citty, new Ie∣rusalem, and the seuen libe∣rall sciences, whereby you shall haue at least a super∣ficiall sight in all things: I thought it fit to giue you good example, and by wri∣ting to intreate you, that when it shall please God to

giue both vertue and grace with your learning, he ha∣uing made you men, that you may write and speake the Word of God without offending any, that then you would remember to write a booke vnto your children, of the right and true way to happinesse, which may re∣maine with them and theirs for euer.

CHAP. 5. The third cause is to moue wo∣men to bee carefull of their children.

THe third is, to encou∣rage women (who, I feare, will blush at my boldnesse) not to bee a∣shamed

to shew their infir∣mities, but to giue men the first and chiefe place: yet let vs labour to come in the se∣cond; and because wee must needs confesse, that sin en∣tred by vs into our posterity, let vs shew how carefull we are to seeke to Christ to cast it out of vs, and our posteri∣ty, and how fearefull we are that our sinne should sinke any of them to the lowest part of the earth; wherefore let vs call vpon them to fol∣low Christ, who will carry them to the height of hea∣uen.

CHAP. 6. The fourth cause is, to arme them against pouerty.

THe fourth cause is, to desire you, that you will neuer feare po∣uerty, but alwaies know, it is the state of the children of GOD to bee poore in the world. Christ sayth, Ye shall haue the poore with you alwaies.* 1.17 It may be he hath appointed you or yours to bee of this poore number: doe not striue against Christ. It is as hard (sayth he) for a rich man to enter into heaven, as for a Camell to goe thorow the eye of a needle.* 1.18 Saint Iames sayth, Woe bee to you that are rich.* 1.19

S. Paul sayth, The desire of mony is the roote of all euill.* 1.20 Which if it be true, as it is not to be doubted of, and you feare pouerty, then doth it necessarily follow, that you will desire the roote of all euil, which is money, and so become good for no∣thing. The feare of pouerty maketh men run into a thou∣sand sins, which nothing els could draw them to: for ma∣ny fearing the cold stormes of pouerty, which neuer last long, run on to the hot fire of hell, which neuer hath an end. This matter requireth many words, for it is hard to perswade the nature of man from the feare of pouerty: wherefore I wil speake more of that afterwards: onely I

now say, Feare not to bee poore with Lazariu, but feare a thousand times to be rich with Diues.

CHAP. 7. The fift cause is, not to feare death.

THe fift cause is, to de∣sire you neuer to feare death; for the feare of death hath made many to deny the knowne truth, and so haue brought a heauy iudgement of God vpon themselues. A great reason, why you should not feare death is, because you can by no meanes shun it: you must needes indure it, and therefore it is meet that

you should be alwaies pre∣pared for it, and neuer feare it. Hee that will saue his life,* 1.21 sayth Christ, shall lose it, and he that will lose his life for my sake and the Gospels, shall finde it. Doe not feare the paines of death, in what shape soe∣uer hee come: for perhaps thou shalt haue more paines vpon thy bed, and be worse prouided to beare them, by reason of some grieuous sicknesse, then thou art like to feele, when God shal call thee forth to witnesse his truth. The only way not to feare death, is alwaies to be pro∣uided to dye. And that thou mayest alwaies be pro∣uided to dye, thou must be continually strengthening thy faith with the promises

of the Gospell;* 1.22 as, Hee that liueth, and beleeueth, shall not dye: and though he were dead, yet shall he liue.* 1.23 Meditate in the laws of the Lord day and night (as the Psalmist saith) and then thou shalt be fit to bring forth fruit in due sea∣son: then thou shalt bee fit to serue God, thy King and country, both in thy life and in thy death, and alwayes shalt shew thy selfe a good member of IESVS Christ, a faithfull subiect to thy Prince, and alwaies fit to go∣uerne in the Christian com∣mon-wealth: and then thou mayest faithfully and truely say: Whether I liue or dye, I am the Lords.* 1.24 But without continuall meditation of the Word this cannot bee done.

And this was one of the chiefe causes why I writ vn∣to you, to tell you that you must meditate in the Word of God; for many reade it, and are neuer the better, for want of meditation. If yee heare the Word, and read it, without meditating theron, it doth the soule no more good then meate and drink doth the body, being seene and felt, and neuer fed vpon: for as the body will dye al∣though in see meate: euen so will the soule, for all the hea∣ring & reading of the word, if that ye doe not meditate vpon it, and gather faith, and strengthen it, and get hold of Christ; which if ye doe, Christ will bring you to the kingdome of his Fa∣ther;

to which you can come by no meanes but by faith in him.

CHAP. 8. The sixt cause is, to perswade them to teach their children.

THe sixt reason is, to entreate and desire you, & in some sort to commaund you, that all your children, be they Males or Females, may in their youth learne to read the Bi∣ble in their owne mother tongue; for I know, it is a great helpe to true godli∣nesse. And let none of you plead pouerty against this; for I know, that if you bee neither couetous, prodigall,

nor idle, either of which sins will let no vertue growe where they come, that you need not faile in this: but if you will follow the com∣maundement of the Lord, and labour sixe dayes, and keepe the seuenth holy to the Lord, and loue him with all your heart, soule, and strength, you will not onely be willing, but also able to see them all brought vp to read the Bible. Salomon that was wise by the Spirit of God, sayd:* 1.25 Remember thy Creatour in the dayes of thy youth. And ye are also com∣manded, to write it vpon the walls of your houses, and to teach it your childern.* 1.26 I know (sayth God) that Abraham will teach his children,* 1.27 and his

childrens children to walke in thy commandements. Also I further desire you, because I wish all well, and would be glad you should do as much good as could be in the wil∣dernesse of this world, that if any shal at any time desire you to be a Witnesse to the baptizing of their childe, that then you shal desire the person so desiring, to giue you his faithfull word, that the child shall bee taught to read, so soone as it can con∣ueniently learne, and that it shall so continue till it can read the Bible. If this will not be granted, you shall re∣fuse to answer for the child; otherwise doe not refuse to be a witnesse to any; for it is a good Christian duety.

Moreouer, forget not, whe∣ther you answere for the child or no, to pray, that the child baptized, may receiue the holy Ghost, with all o∣ther children of the faithfull, especially vvhen you are where a child is baptized; for it is your duty to pray for the increase of the Church of God. Pray for the peace of Ierusalem (saith the Psalmist) let them prosper that loue thee.* 1.28

CHAP. 9 The seuenth cause is, that they should giue their children good names.

THE seauenth cause is, to entreate you, that though I do not liue to be a

witnesse to the baptizing of any of your children, yet you would giue me leaue to giue names to them all. For though I doe not thinke any holinesse to be in the name, but know that God hath his in euery place, and of euery name; yet I see in the Bible, it was obserued by GOD himselfe, to giue choyse names to his children, which had some good significati∣on. I thinke it good there∣fore, to name your children after the names of the Saints of God, which may bee a meanes to put them in mind of some vertues which those Saints vsed; especially, when they shal read of them in the Bible: and seeing ma∣ny are desirous to name

both their owne children and others after their owne names, this will be a meanes to increase the names of the Saints in the Church, and so none shall haue occasion to mislike his name, since hee beareth the name of such a Saint, as hath left a witnesse to the world, that hee liued and dyed in the true faith of IESVS Christ. The names I haue chosen you, are these; Philip, Elizabeth, Iames, An∣na, Iohn and Susanna. The vertues of them that bore those names, and the causes why I chose them, I let passe, and only meane to write of the last name* 1.29 Susan, famou∣sed through the world for chastity; a vertue which al∣waies hath been, and is of

great account, not onely a∣mongst the Christians and people of God, but euen a∣mong the Heathen and Infi∣dels: insomuch that some of them haue written, that a woman that is truly chaste, is a great partaker of all o∣ther vertues; and contrari∣wise, that the woman that is not truely chaste, hath no vertue in her. The which saying may well be warran∣ted by the Scripture; for who so is truly chaste, is free from idlenesse and from all vaine delights, full of humi∣lity, and all good Christian vertues: who so is chaste, is not giuen to pride in appa∣rell, nor any vanity, but is alwaies either reading, me∣ditating, or practising some

good thing which she hath learned in the Scripture. But she which is vnchaste, is gi∣uen to be idle; or if she do any thing, it is for a vaine glory, and for the prayse of men, more then for any humble, louing and obedi∣ent heart, that shee beareth vnto God and his Word: who sayd, Sixe dayes thou shalt labour;* 1.30 and so left no time for idlenesse, pride, or vanity; for in none of these is there any holinesse. The vnchaste woman is proud, and alwayes decking her selfe with vanity, and de∣lights to heare the vaine words of men, in which there is not only vanity, but also so much wickednesse, that the vain words of men,

and womens vainenesse in hearing them, hath brought many women to much sor∣row and vexation; as wo∣full experience hath, and wil make many of them con∣fesse. But some wil say, Had they onely lent an eare to their words they had done well enough. To answere which, I would haue euery one know, that one sinne begetteth another. The vaine words of the man, and the idle cares of the woman, beget vnchaste thoughts oftentimes in the one, which may bring forth much wickednesse in them both.

* 1.31Man sayd once, The wo∣man which thou gauest mee, be∣guiled me, and I did eate. But

wee women may now say, that men lye in waite euery where to deceiue vs, as the Elders did to deceiue Susan∣na. Wherefore let vs bee, as she was, chaest, watchfull, and wary, keeping compa∣ny with maides. Once Iudas betrayed his Master with a kisse, & repented it: but now men like Iudas, betray their Mistresses with a kisse &, re∣pent it not: but laugh and reioyce, that they haue brought sinne and shame to her that trusted them. The only way to auoid al which, is to be chaste with Susanna, and being women, to im∣brace that vertue, which being placed in a woman, is most commendable.

An vnchaste woman de∣stroyeth

both the body and the soule of him, shee see∣meth most to loue, and it is almost impossible to set down the mischiefes, which haue come through vnchast women. Salomon sayth, that her steppes lead to hell.* 1.32 Wher∣fore bring vp your daugh∣ters, as Susanna's Parents brought vp her: teach them the lawe of the Lord conti∣nually, and alwayes per∣swade them to embrace this vertue of chastity.

It may be, that some of you will maruaile, since I set downe names for the i∣mitation of their vertues, that bore them; why I pla∣ced not Mary in the first place, a woman vertuous aboue all other women. My

reason was this, because I presumed, that there was no woman so senselesse, as not to looke what a blessing God hath sent to vs women through that gracious Vir∣gin, by whom it pleased GOD to take away the shame, vvhich EVE our Grandmother had brought vs to: For before, men might say, The woman beguiled me, and I did eate the poy∣soned fruit of disobedience, and I dye. But now man may say, if he say truly, The woman brought me a Saui∣our, and I feede of him by faith and liue. Here is this great and wofull shame ta∣ken from women by God, working in a woman: man can claime no part in it: the

shame is taken from vs, and from our posterity for euer: The seede of the woman hath taken downe the Serpents head;* 1.33 and now whosoeuer can take hold of the seed of the woman by faith, shall surely liue for euer. And therefore all generations shal say, that she was blessed, who broght vs a Sauiour, the fruit of o∣bedience, that whosoeuer feedeth of, shall liue fore∣uer: and except they feed of the seed of the woman, they haue no life. Will not there∣fore all women seek out this great grace of God,* 1.34 that by Mary hath taken away the shame, which before was due vnto vs euer since the fall of man?

Mary was filled with the

Holy Ghost, and with all goodnesse, and yet is called the blessed Virgin: as if our God should (as he doth in∣deed) in briefe comprehend all other vertues vnder this one vertue of chastity: wher∣fore I desire, that all wo∣men, what name so euer they beare, woule learne of this blessed Virgin to bee chaste: for though shee were more replenished with grace then any other, and more freely beloued of the Lord, yet the greatest title that she had, was, that shee was a blessed and pure Vir∣gin; which is a great cause to moue all women, whe∣ther they be maids or wiues (both which estates shee honoured) to liue chastly,

to whom for this cause God hath giuen a cold and tem∣perate disposition, & bound them with these words; Thy desire shall be subiect to thy hus∣band.* 1.35 As if God in mercy to women should say; You of your selues shal haue no de∣sires, only they shall be sub∣iect to your husbands: w^ch hath been verified in Hea∣then women, so as it is al∣most incredible to be belee∣ued: for many of them be∣fore they would be defiled, haue been carelesse of their liues, and so haue endured all those torments, that men would deuise to inflict vp∣on them, rather then they would lose the name of a modest mayd, or a chaste Matrone. Yea, and so farre

they haue beene from con∣senting to any immodestie, that if at any time they haue been rauished, they haue ei∣ther made away themselues, or at least haue separated themselues from company, not thinking themselues worthy of any society, after they haue once bin deflow∣red, though against their wils. Wherfore the woman that is infected with the sin of vncleannesse, is worse then a beast, because it de∣sireth but for nature, and shee, to satisfie her corrupt lusts.

Some of the Fathers haue written, that it is not e∣nough for a woman to be chaste, but euen so to be∣haue her selfe, that no man

may thinke or deeme her to be vnchaste. Wee read, that in the Primitiue Church, when there were warres be∣tweene the Christians and the Pagans, if at any time the Pagans had gotten the victory, that then they would seeke to deflowre the Virgins: to the which sinne before the Christians would yeeld, they would continually laye violent hands vpon themselues; in so much that the Doctours of the Church were often-times constrained to make diuers Sermons and Orati∣ons to them, to disswade them from that crueltie, which they inflicted vpon themselues, rather then they would suffer them∣selues

to be deflowred: such a disgrace did they think it, to haue but one spot of vn∣cleannesse, and yet none of these were so holy as this Mary, this pure and vnde∣filed Virgin.

Some godly and reue∣rend men of the Church haue gathered this, that there were fiue women of great vertue in the time of the Lawe, the first letters of whose names doe make her whole name to shewe, that shee had all their ver∣tues wholly combined in her, as namely;

• ...Michal,
• ...Abigail,
• ...Rachel,
• Iudith, &
• ...Anna,

* 1.36She was as faithfull to her husband, as Michal, who saued her husband Da∣uid from the fury of Saul, al∣though hee were her father and her King, not preferring her owne life before the safety of her husband.* 1.37 She was as wise as Abigail, who is highly commended for her wisedome: amiable in the sight of her husband, as Rachel:* 1.38 stout and magna∣nimous in the time of trou∣ble, as Iudith: patient and zealous in prayer,* 1.39 as Anna. Seeing then, that by this one name, so many vertues are called to remembrance, I thinke it meete, that good names be giuen to all wo∣men, that they might call to minde the vertues of those

women whose names they beare: but especially aboue all other morall Vertues, let women be perswaded by this discourse, to imbrace chastity, without which we are meere beasts, and no women.

CHAP. 10. Reasons of giuing good names to Children.

IF ye shall thinke me too teadious about the na∣ming your children, I tel you, that I haue some reason for it; and the first is this, to make them reade in the Bi∣ble [ 1] the things which are written of those Saints, and learne to imitate their ver∣tues. [ 2]

Secondly, because ma∣ny haue made a God of the virgin Marie, the Scripture warranting no such thing, and haue prayed to her, (though there they shal find that she was a woman, yea, and a comfort to all women, for she hath taken away the reproch, w^ch of right belon∣ged vnto vs, and by the seed of the womā we are al saued) it was therefore fit I should speake largely of that name. Thirdly, seeing many haue [ 3] heretofore, and now doe make Images of Saints, to put them in minde of the Saints, and so by little and little haue at last worship∣ped the workes of their own hands, and for feare of for∣getting the Saints, haue for∣gotten

the second Com∣mandements; I thought it better to haue you remem∣ber them, by bearing their names, and by reading what they taught vs in the Scrip∣ture, and how they led their liues, then by looking vpon a painted piece of Paper, or a carued stone. And this by the way may bee maruelled at, that they which loue to worship Images, neuer loue to name their Children af∣ter the names of the Saints; for if they had so done, by this time wee should haue had no other names but Mathew, Marke, Luke, Iohn, Timothy, and such as follow∣ed Christ faithfully. Then Moyses and his mildnesse would bee more talked of:

Samuel and his obedience would bee more sought af∣ter: Abraham and his faith∣fulnesse, would be more fol∣lowed. [ 4] Lastly, this I will tell you, that there is no man but will be ashamed to do a∣ny thing, w^ch shal disgrace the good name, after which is called; as if one should say, Is this a Moyses? Is this an Elias, and haue such qua∣lities as these?

CHAP. 11. Children to bee taught betimes, and brought vp gently.

I Am further also to en∣treate you, that all your Children may be taught

to reade, beginning at foure yeeres old or before, and let them learne till ten, in which time they are not able to do any good in the Common∣wealth, but to learne how to serue God, their King & Country by reading. And I desire, intreat, and earnestly beseech you, and euery one of you, that you will haue your Children brought vp with much gentlenesse and patience. What disposition so euer they be of, gentlenes will soonest bring them to vertue; for frowardnes and curstnesse doth harden the heart of a child, and maketh him weary of vertue. A∣mong the froward thou shalt learne frowardnesse: let them therefore be gently

vsed, and alwaies kept from idlenesse, and bring them vp in the Schooles of learning, if you bee able, and they fit for it. If they will not bee Schollers, yet I hope they will be able by Gods grace to read the Bible, the lawe of God, and to bee brought to some good vocation or calling of life. Salomon saith,* 1.40 Teach a childe in his youth the trade of his life, and he will not forget it, nor depart from it when hee is olde.

CHAP. 12. Choyse of Wiues.

NOw for your wiues the Lord direct you; for I cannot tel you, what is best to be done. Our Lord saith; First seek the King¦dome of God, and his righteous∣nesse, and all things else shall be ministred vnto you. First, you must seek a godly wife, that she may be a helpe to you in godlinesse: for God sayd, It is not good for man to bee a∣lone, let him haue a helper meet for him;* 1.41 and shee cannot bee meete for him, except she be truly godly; for God counteth that the man is a∣lone still, if his wife bee not

godly. If I should write vn∣to you how many the Scrip∣ture maketh mentiō of, that haue beene drawne to sinne, because they married vn∣godly wiues, it would bee tedious for you to read.

* 1.42The world was drowned, because men married vn∣godly wiues.* 1.43 Salomon, who was not only the wisest man that euer was, but was also mightily indued with the Spirit of God, by marrying idolatrous women, fell for the time to idolatrie. Neuer thinke to stand, where Salo∣mon fell. I pray God that neither you, nor any of yours may at any time mar∣ry with any of those, which hold such superstitions, as they did, or as some doe

now; as namely, to pray to Saints, to pray in Latine, to pray to go to purgatory, &c. Let no riches or mony bring your posterity to this kinde of tradition. The beloued Apostle of Christ saith:* 1.44 Loue not the world, nor the things that are in the world: for he knew well that a little that a man loueth not, would suffice him: a little with a godly woman is better then great riches with the wic∣ked. Rebecca saith, I shall be weary of my life, if Iacob take a wife of the daughters of Heth; as if she should say, If my Sonne marry an vngodly wife, then all my comfort of him and his is gone, and it will bee a continuall griefe to mee, to see him in league

and friendship amongst the wicked. If such a shame and sin commeth vpon my Son, as can by no meanes be hel∣ped, nor I by no meanes comforted, what auaileth me then to liue?

* 1.45Bee not vnequally yoked (saith the holy Ghost.) It is indeed very vnequall, for the godly and vngodly to bee vnited together, that their hearts must be both as one, which can neuer bee ioined in the feare of God & faith of Christ. Loue not the vngodly: marry with none, except you loue her, and be not changeable in your loue; let nothing, after you haue made your choise, re∣moue your loue from her; for it is an vngodly and very

foolish thing of a man to mislike his owne choise, e∣specially since God hath gi∣uen a man much choyse a∣mong the godly; and it was a great cause that moo∣ued God to commaund his to Marry with the godly, that there might be a con∣tinuall agreement between them.

CHAP. 13. It is great folly for a man to mislike his owne choyse.

MEe thinkes I neuer saw a man shew a more senseles sim∣plicity, then in misliking his owne choyse, when God hath giuen a man almost a

world of vvomen to choose him a vvife in. If a man hath not witte enough to choose him one, whom hee can loue to the end, yet me thinkes hee should haue discretion to couer his owne folly; but if he want discretion, mee thinkes hee should haue policy, which neuer failes a man to dis∣semble his owne simplicitie in this case. If he want wit, discretion and policy, hee is vnfit to marry any woman. Doe not a vvoman that wrong, as to take her frō her friends that loue her, and af∣ter a while to begin to hate her. If she haue no friends, yet thou knowest not, but that shee may haue a hus∣band, that may loue her. If

thou canst not loue her to the end, leaue her to him that can. Mee thinkes, my sonne could not offend me in any thing, if hee serued God, except he chose a wife that he could not loue to the end: I need not say, if hee serued God; for if he serued God, he would obey God, and then hee would chuse a godly wife, and liue lo∣uingly and godlily with her, and not doe as some man, who taketh a woman to make her a companion and fellow, and after hee hath her, he makes her a seruant and drudge. If shee bee thy wife, she is always too good to be thy seruant, and wor∣thy to be thy fellow. If thou wilt haue a good wife, thou

must goe before her in all goodnesse, and shew her a patterne of all good vertues by thy godly and discreete life: and especially in pati∣ence, according to the coun∣sell of the holy Ghost:* 1.46 Beare with the woman, as with the weaker vessell. Heere God sheweth that it is her imper∣fection that honoureth thee, and that it is thy perfection that maketh thee to beare with her; follow the coun∣sell of God therefore, and beare with her. God willed a man to leaue Father & Mo∣ther for his wife.* 1.47 This shew∣eth what can excellent loue God did appoynt to be be∣tweene man and wife. In truth I cannot by any means set downe the excellency of

that loue: but this I assure you, that if you get wiues that be godly and you loue them, you shall not need to forsake me; whereas if you haue vviues that you loue not, I am sure I will forsake you. Do not your selues that wrong, as to marry a wo∣man that you cannot loue: shew not so much childish∣nesse in your sexe, as to say, you loued her once, and now your mind is changed: if thou canst not loue her for the goodnesse that is in her, yet let the grace that is in thy selfe moue thee to do it; and so I leaue thee to the Lord, whom I pray to guide both thee and her with his grace, and grount that you may chuse godlily, and liue

happily, and dye comforta∣bly, through faith in IESVS Christ.

CHAP. 14. How to deale with seruants.

YEt one thing I am to desire you to doe at my request, and for my sake: and though it bee some trouble to you to performe it, yet I assure my selfe you will doe it. If God shall at any time giue you or any of you a seruant or seruants, you shall aske them, if they can reade. If they cannot, you shall at my request teach them, or cause them to be taught, till they can reade the tenne Com∣maundements of almightie

God: And then you shall perswade them to practise by themselues, and to spend al their idle time in reading, that so they may come the better to know the will of God written in his Word. Remember, your seruants are Gods seruants as well as yours: if they be not, say as Dauid sayd:* 1.48 There shall not an vngodly person dwell in my house, he that loueth or maketh lyes, shal depart out of my sight.

It is not for you, by any meanes, to keep any vngod∣ly, profane, or wicked per∣son in your house; for they bring a curse vpon the place wherein they are, and not a blessing, neither will they bee taught any goodnesse: but you must keepe those

that bee tractable and wil∣ling to serue God, that hee may blesse you and your houshold. For, God doth not delight in that Master, that will suffer his seruant to blaspheme his name, or to mis-spend his Sabbaoths: for God commaunded the master,* 1.49 that he should see his seruants to keepe holy the Sabbaoth day; and if hee keepe that day holy, he will learne to spend all the other dayes in the weeke well, in following the duties of his calling. I pray you keep the seruants of God, and then remember they are your brethren: vse them wel, and bee as ready to doe them good, as to haue their ser∣uice. Be not chiding for e∣uery

trifle; for that wil hin∣der good liuing, and no∣thing enrich you. Be care∣full that they be godly;* 1.50 for Godlinesse hath the promise of this present life and of the life to come: godlinesse is great ri∣ches, if a man be contented with that hee hath: for wee brought nothing with vs into this world, neither shall we carry any thing out of the world, if wee haue food and rayment, let vs therewith be con∣tented.

CHAP. 15. Patience is necessary for Go∣uernours of families.

LIue godlily and pati∣ently in your house: if you cannot bee pati∣ent, neuer think to liue god∣lily; for if Sathan see you of a froward mind, he wil soon finde matter enough to set you on worke. Pray faith∣fully with your seruants twice a day, and liue so god∣lily, that you may be an ex∣ample to them to follow you. Pray often priuately, faithfully, and zealously vn∣to GOD, in the name of Christ, so as may bee well warranted by his Word; for

that is a true marke of the childe of God.* 1.51 Many heare the Word, as our Sauiour witnesseth, but few follow it. Many pray openly as the Pharises did,* 1.52 to bee seene of men; but Christ sayth, they haue their reward. This was not because Christ misliked publike prayer, but because he sawe their hearts, and so knew that they praied more to be seene of men, then for any true faith they had in him. Christ sayth,* 1.53 When two or three be gathered together in my name, I will be with them. And this mercifull promise is enough to make any man pray: for though hee doe it very weakely and coldly; yet he sheweth his humility and obedience to God; and

confesseth his owne weake∣nesse, and calleth to God for his assistance and grace to serue him. One is also hel∣ped by the prayer of ano∣ther; and the weaker is made partaker of the praiers of the stronger; for Christ taught vs to pray one for a∣nother,* 1.54 Forgiue vs our tres∣passes. When Christ sayth, If two or three be gath'red toge∣ther in my name, I will be with them; he doth not say, With some of them, but I will be with them, that is, with all of them that are ioined toge∣ther in my name. Though some bee weaker, and some bee stronger, yet they all shew their obedient hearts, and God will accept them in Christ. And this is a great

means to stir vp their hearts to praier; for it is the hardest thing that is, for any man to performe rightly, truely, and faithfully.

CHAP. 16. Meanes to further priuate prayer.

NOw all things are to bee vsed, that are meanes to stirre vs vp to priuate prayer, and all things are to bee shunned, that hinder vs from it. Those things that may further vs to it, are hearing the Word, reading it, praying publike∣ly, and being in company with others when they pray; for all these help to increase

and strengthen faith, and without faith it is impossi∣ble to pray aright, either publikely or priuately, or to take hold of the promises of God in Christ, beleeuing that our prayers shall be ac∣cepted and granted, so far forth as shall bee to Gods glory and our good: and the true seruant of God will neuer desire more, then hee knoweth by faith in Christ (which hee hath learned by the promises of the Go∣spell) that he shall haue.

CHAP. 17. Lets.

THere bee many things that will hinder both man and woman from this duetie. The diuell will doe what hee can to hinder vs: the world is our hindrance continually: and a mans owne friends are oftentimes hindrances too: yea, a mans owne nature will neuer bee willing to talke with God; for by nature wee run away from him with Adam, and rather hide our selues with figge-leaues, and excuses, then come to God and fall downe before him on our faces, confesse our sinnes,

acknowledge our vnwor∣thinesse, craue pardon for Christs sake of God, for all of our transgressions. Yet Adam had more cause to runne away, then we haue, and wee haue more cause a great deale to come to God, then hee had; for hee knew not then that God would call him backe againe, and giue him his pardon in Christ, who should tread downe the head of the Ser∣pent, which beguiled him: but we know that GOD hath called Adam and all his posterity, & giuen them pardon in Christ, if they wil come and ask it in faith and repentance. Hee therefore that doth not often and pri∣uately fall downe and hum∣ble

himselfe before God, and confesse his owne sinnes, crauing pardon in Christ, & by faith applying the pro∣mises of God to himselfe, hath great cause to feare, that his heart is not true and right before God. And ther∣fore if thou canst not pray priuately, or feelest thy selfe cold in prayer, for to helpe thy selfe, thus thou shalt do.

CHAP. 17. Helpes against the former lets.

EVery morning, so soone as thou canst, [ 1] (for the sooner, the better) before the world get hold on thee, either with

profit or pleasure (for these are the diuels baytes) or be∣fore thou feedest thy bodie (for the body is a great deal more subiect to the Spirit, when it is not pampered nor fed at it owne will) then I say, goe into some priuate place, and fall downe on thy face, as the Publican did, and see thy selfe a farre off, and say,* 1.55 God bee mercifull to mee a sinner. O Lord, I ac∣knowledge that I cannot pray: pardon mee, deare Fa∣ther, for Iesus Christs sake, and quicken mee with thy holy Spirit; giue me faith to call vpon thee; and I beseech thee graciously to remēber thy promise, which sayeth,* 1.56 Come vnto me, all yee that la∣bour, and be heauy laden, and I

will ease you. Oh Lord, I am loaden with my sinnes, and against all reason they keep me from seeking pardon for them, and grace to shunne them. Good Father, for Christs sake, remooue my sins far from mee, and giue me faith in thy Sonne, which may assure mee, that thou doest accept of me, as of thy seruant in him. And though I bee most vnworthy in my selfe, yet by thy promises in Christ, which shall neuer faile, I pray thee accept mee.

Furthermore, for the bet∣ter stirring thee vp to pray, [ 2] reade some Chapter of the Testament, as namely, the 6. of Mathew, or some other, wherein thou mayest heare

the promises of GOD in Christ, to strengthen thy [ 3] faith. Take heede of idle∣nesse and slothfulnes, which is a great hinderance. I know that all sinnes are hin∣derances to prayer, but idle∣nesse, and following the world, either for profite or pleasure, are wonderfull mighty ones.

CHAP. 18. To pray often.

NEuer make account of thy selfe as a dili∣gēt seruant of God, if thou doest not twise a day (at the least) come priuately to God and acknowledge thy infimities, and confesse

that thou canst not pray, and desire GOD to giue thee grace to doe it faithfully. When thou feelest a motion to pray, doe not ouer-slip it for any cause in the world; for thou knowest not what graces or blessings GOD meanes to bestow vpon thee at that time; for it is the Spi∣rit of God calling thee; and therefore finde no delayes, but goe; for the nature of man, of it selfe will neuer be stirred to priuate prayer: But howsoeuer thou doest, be thou Master, or bee thou seruant, bee thou at home, abroad, or in what conditi∣on or place soeuer thou bee, doe not sleepe at night, till thou hast humbled thy selfe before God on thy knees in

prayer; for night is a time when the world leaues a man (as it were) for a while, and when the world leaues him, the diuell hath not so much power ouer him; for the world is a great Instru∣ment for the diuell to worke by. Therefore when the world is asleepe (as it were) the diuels power is weake∣ned, and then bee sure thou prayest to God to deliuer thee from the diuell, and from the world. The world is like Pharaoh, which by no meanes would suffer the children of Israel to goe to serue the Lord; so doth the world, if it know that thou goest to serue God, it will bring thee backe againe, if it bee possible: and there∣fore

it is best to pray priuat∣ly, though thou doe it but weakely; for within a while this weake prayer wil strēg∣then greatly thy faith. Pray when the world is asleepe, for assoone as it is awake, it will cry and call on thee (as Pharaoh did on the Israe∣lites) to attend it: it will bring thee more worke still, as hee did to them. And as that Tyrant told the Israe∣lites, that they should goe and serue their God; but when the time came, hee would not let them, but stil found imploimēt for them; euen so will the world doe by any that will beleeue it; it will promise, At such a time thou shalt goe serue God; and, When such a

thing is done, thou shalt go pray; but when the time commeth, it will finde more worke for him still, and will not let him goe. Pharaoh is the very figure of the diuell, and the diuell calleth him∣selfe the god of this world. And if the diuell hath to do with this world, as no doubt but hee hath, then it is cer∣taine, that the world will neuer giue vs leaue to serue God. Our owne nature is as the nature of the Israe∣lites; for they had rather haue tarried with Pharaoh, who was the very image of the diuell,* 1.57 and haue been his slaues stil, then to haue gone thorow the red-sea, and the wildernes, to the promised land of Canaan, which was

the figure of heauen: and euen so had wee rather bee slaues and drudges to the world, which will take all from vs, and cast vs to the Diuell (as Pharaoh would haue done by the children of Israel) then we will leaue the world and all his baites, and goe to our God euery day, and humble our selues at his foote, and confesse our selues to bee weake in faith, and acknowledge our frailtie, and call earnestly for the helpe of God to ouer∣come the world for vs, and to strengthen vs by his pow∣er against the diuell, the world, and our owne frailty, and wicked fleshly lusts; and yet, except we doe call continually to God for his

grace and helpe, we can no more ouercome these, then the children of Israel could ouercome Pharaoh, or goe thorow the red sea without drowning: for it was God that ouercame Pharaoh for them, and also all their ene∣mies, & deliuered them out of the red sea: and so it must be God that must ouercome the Diuell and all thy ene∣mies in the world, and deli∣uer thee, that thou sinke not in the sea of thy owne sinnes.

CHAP. 20. Not to neglect priuate Prayer.

WHerefore I desire you, and euery one of yours to the worlds end, that whatsoeuer seruice of God you omit, you doe not neglect priuate prayer; for many may heare the Word of God, as Adam did, and disobey it presently after: & some heare the Word of of God, as Adam did after his fall, and had rather bee further off as hee had then. But priuate prayer is, to of∣fer thy selfe and thy seruice to God, confessing thy own imperfections, and to call

to God for his assistance. Now when a sinner by him∣selfe calleth his owne wayes to remembrance, and con∣fesseth his particular sinnes, then he seeth what sinne his owne nature is most subiect vnto, and prayeth earnestly against that sinne, wherwith he is most infected, and con∣fesseth his owne weaknesse, and wondreth at himselfe that hee is not able to ouer∣come that one sinne, as well as some other sinnes of as great force. The reason is this, the nature of man is wholly corrupted with sin, and is good for nothing; as the earth is fit to bring forth nothing but weeds, except it bee digged and dressed, and continually laboured

and weeded: yet one weed or other will grow in some part of the earth by nature, which will not grow in ano∣ther part, though it besowne there; but some other weed will grow there, that is as ill, and one weed ouergrowing the ground, is able to make it vnprofitable for any thing: so one sinne will rule where another will not, and that one ouerrunning thee, is able to make thee an vn∣profitable member of the Church: therfore thou must labour by priuate prayer to ouercome it.

CHAP. 21. Men become worse for want of vsing good meanes.

MOreouer, as a garden, if it be twentie yeeres kept with digging, watering, and weeding, and then bee let but two yeeres alone, it will become vnprofitable, sauage, and of no respect; euen so, if thou dost in thy youth, or many yeeres vse priuate prayer, and hearing of the Word preached, and publike prayer and fasting, & all good means to keepe thy earthly body in subiec∣tion; yet if thou becommest negligent and carelesse but a while, it will soone be∣come

sauage and wilde, and consequently an vnprofita∣ble member of Christ his Church, or rather manifest thy selfe to bee no member, as the earth will bee no gar∣den; and therfore you must haue a cōtinual care of your selues. It is not for a smal matter that you must haue this care, but for a great & a most glorious kingdome, which lasteth for euer, where thou shalt enioy the sweete and louing presence of almightie God, and bee a a member of Iesus Christ in the Kingdome of heauen for euer, world without end. Then neither Satan, nor the world, nor thy owne flesh shall bee able one minute to trouble thee, if through

faith in Christ, by continu∣all prayer, thou once get∣test thither. Neither is it to shunne a little danger, that you must bee thus watchfull and wary of your selues, as was drowning in the red sea, which was a figure of hell: but it is to auoid burning in hells torments for euer and euer, and being ioyned to the diuell and all his wicked spirits for euer, there to bee tormented, and neuer haue rest. And this will be more then a thousand millions of paines, to those that shall enter into these torments, to thinke that God hath offe∣red so mercifull a meanes, as to send his owne Sonne to indure those paines for them, that they might ne∣uer

haue felt them, and sent them his Word, and willed them to follow that; and that should teach them to follow Christ, and Christ should bring them to hea∣uen: and if that the diuell, the world and the flesh, did lay blockes in their wayes more then they could re¦moue, that then they should call vpon him, & he should helpe them ouer, and make the way in time more plaine and easie for them; and yet they would not take a little paines heere, to keepe them from endlesse paines of hel∣fire. Oh, how will they bee tormented, whē they know that there neuer will bee an end of their perpetuall mi∣sery? What would they not

giue? (nay, they haue no∣thing to giue; for the world hath deceiued them, and hath taken all things from them) but what paines would they not take to fol∣low our Sauior now, if they might? paines? nay they would thinke it a great plea∣sure, and wonder greatly at themselues, that they euer could thinke it paines; when indeede it is the most plea∣sant, and most comfortable, the most profitable, and most delightfull, yea, and the most contenting thing in the world.

CHAP. 22. To lay holde on Christ, is the best thing in the world.

IT is the most pleasing thing, because it brings so sweete contentment to the soule, minde, and consci∣ence of man, that nothing can offend it. It is the most comfortable thing, in re∣gard it so comforteth and strengtheneth the hart, that nothing can grieue it. It is most profitable, for it get∣teth an euerlasting king∣dome to those that vse it. It is most delightfull, for it bringeth ioy to the whole man. It is most contenting, for no crosse in the world

can discontent it; when as the world on the contrary side are neuer content, ne∣uer quiet, neuer feele ioy in their hearts. Though they laugh, * 1.58 their hearts are not quiet; for there is no peace to the vngodly. And this is the cause that they seek so much for pastime, and sit vp in the night swilling and drinking, vntill they feele sleepe call them to bed, and then they lie downe like bruite beasts, neuer regarding the mis∣pending of their time, nor calling for grace to spend the rest of their daies better. And yet for all this, in the darke they often feele dis∣content in their mindes, be∣cause they doe follow the diuell that wicked serpent,

which will torment them, and hee begins to torment here, and yet they will serue him. On the contrary, those that serue God, and follow Christ, and euery night re∣concile themselues vnto him, and confesse their own weaknesse, and pray Christ their Sauior to defend them that night and euermore, they feele much comfort in their hearts; for Christ be∣gins the comfort heere. I laid mee downe in peace and rose againe (saith Dauid) and the Lord sustained mee. * 1.59 So they which serue God, and follow Christ, are in peace; for the Lord sustaineth them.

CHAP. 23. What need there is to speake much of Christ.

IT may bee you maruell my Sonnes, why I write so much of Christ. Maruell not why I write, for I wonder, that euery one which hath heard of him, doeth not write what Christ hath done for vs. For was it not a great wonder, that the onely begotten Sonne of God should come downe from heauen, and take our flesh vpon him, and keepe it without sin, and suffer him∣selfe to be buffetted, and al∣so to haue his face spit in, and to bee most spitefully

crowned with a crowne of thornes? And being with out sinne, hee bare all our sins vpon him, and hauing neuer offended God, hee bare all the wrath of God, and indured the paines of hell for vs, which was due vnto vs for our sinnes, and hee hath ouercome sinne, death and hell for vs; and a∣scended into heauen to pre∣pare vs a place there; & yet hee left vs not thus, but hee left his Wil and Testament, to direct vs the right way how to come vnto him; and yet hee did more for vs then this; for he taught vs in his Word, how wee should know when we were out of the way, and how we should returne into the right way

againe. And yet he did more for vs then this, hee promi∣sed that hee would bee with vs vnto the worlds end,* 1.60 and whensoeuer wee wanted his helpe, do but call vpon him, and he would helpe vs. And yet hee did more for vs, hee sent preachers to call vpon vs, and put vs in remem∣brance of these benefits, and to direct vs the right way to heauen to himselfe. And what promises hee hath made to vs to intise and draw vs to come vnto him, and what threatnings and warnings hee hath giuen vs to shun hell, it is impossible for mee and all the Writers in the world to write. Saint Iohn saith,* 1.61 If all things which Christ did were written, the

world would not containe the Bookes. But I am sure if all the Writers in the world, had written what Christ hath done for vs, they could not sufficiently declare it. If all the sea were inke, and all the iron in the world were pennes, and all the creatures writers, they could neuer declare the great benefits, the great blessings, and the great mercies giuen vnto vs in Christ Iesus our Lord & Sauiour. What is man with∣out Christ, more then a firebrand of hell? and what an excellent creature a man is in Christ, can hardly bee expressed; and yet there are many that are angry, be∣cause there are so many bookes. Reading good

bookes worketh a mans heart to godlines; for euen as the fire warmeth the wax and maketh it fit to receiue a good fashion; euen so good bookes, written of the mercies of God in Christ, are the way to Christ, and teach vs how to shun the way that leads from Christ. But because I would haue you writers of the mercies of God in Christ, I will tell you what good writing of bookes doth. It maketh the the way to Christ easie to those that desire to goe in it. And I will tell you who are they that are angry with writing of bookes: they are such as are ignorant, and the more ignorant they are the more angry: they are

those that loue the world so well, that they cannot finde leasure to read bookes. Saint Iohn saith, Loue not the world nor the things that are in the world: for the loue of the world is an enmity to God. And here you see that they are ene∣mies to God; for they loue not to haue him so much written of. And they that loue not many bookes, loue not many Sermons, ney∣ther doe they care so much to know what Christ hath done for them, and how they should follow Christ: they are stalled with it: they loue the earth, they can talke of it yeere after yeere, and they are neuer weary. In truth, it would weary a hea∣uenly minded Christian, to

heare an earthly-minded man how continually hee will talke of the earth and earthly things; the very time that hee is in the Church, hee can hardly hold his peace from talking of some earthly thing or o∣ther, and the whole Sabbath which God sanctified, and rested himselfe, and in mer∣cie to him commanded him to rest, that will neuer rest from these earthly and tran∣sitorie things, for heauenly rest hee neuer respecteth. Truely I thinke he meaneth to make himselfe sure of hell heereafter: for Christ saith, Hee that loueth the world, is an enemy to GOD, And he that is an enemy to God, can neuer come to bee

an inheritour of the king∣dome of heauen, except hee returne, and reconcile him∣self to God through Christ: and hee cannot bee thus re∣conciled, except he leaue his earthly affections and at∣tend vpon Christ: for God loueth none but those, whom he seeth waiting and attending vpon his Sonne; & then the Almightie God accepteth him as his sonne, and bids him call him Fa∣ther, and whatsoeuer hee needs, he is ready to furnish and relieue him withall: but if hee be obstinate, and will not attend vpon Christ, but attends his owne businesse and worldly affaires, GOD neuer respecteth him, how many friends soeuer hee

hath in the world, nor how mightie soeuer they are, and then are his riches and his friends nothing worth, nei∣ther can they doe him the least good as can be thought of. Now hee that loues not writing of bookes, nor hearing of Sermons, hee hath little leasure, and lesse desire to pray this I assure you is true, and his owne conscience will tell him so much, let him examine it when he will; for Sermons, and reading good bookes, are the only means to bring a man to praier, and praier is the only meanes to helpe vs to the mercies of God in Christ; for if we heare Ser∣mons, and do not pray ear∣nestly to GOD, for Iesus

Christs sake, to send the ho∣ly Ghost to inlighten our vnderstanding, and to sanc∣tifie our hearts, and fol∣low that which wee heare, we are neuer the better; for many heare and vnderstand not, and many vnderstand and follow it not: but there is none that praieth faithful∣ly to vnderstand, and for grace to follow it, that ob∣taineth not, if hee continue in true praier. The holy Ghost saith,* 1.62 Pray alwaies, and in all things be thankefull, and the promise is made, Aske and ye shal haue:* 1.63 that is, whatsoeuer you goe about, pray to God to blesse it, and thanke God in prosperitie and aduersitie, or howsoe∣uer it pleaseth God to deale

with you; for it commeth by his prouidence, & there∣fore bee thankefull to God, what crosse soeuer it plea∣seth him to lay vpon thee. Doe not as they which rage and sweare at the losse of a few earthly things; but thanke God againe and a∣gaine, that it is no worse. If it bee but for the losse of some earthly thing, it can∣not bee ill for the childe of God; for Iob neuer honou∣red God so much, nor did so much good in the Church of God, while hee was rich, as when hee was poore; for when hee was rich, the diuell himselfe told God, that Iob serued him not for nothing.* 1.64 As if hee should say, Thou hast giuen him

many blessings, if he should not bee thankefull, it were a maruell.

CHAP. 24. The vnthankefulnesse of rich men, a great sinne.

OH, this will bee a wit∣nesse against many rich men, which receiue many great blessings, and yet they bee vnthankefull: for the diuell thought, that he which receiued gifts and blessings, could not chuse but bee thankefull: and yet when Iob was rich, he neuer did God so much honour nor seruice in his Church, as when his goods were gone:

for before, hee was a rich man, and liued well, and gaue somthing to the poor: what should hee haue done w^th his goods else? & so did many more besides him. But when all his goods were taken away, hee did not as worldly men do, he did not say, I am bewitched; or, it is the negligence of my ser∣uants; but he said,* 1.65 The Lord giueth, and the Lord taketh, and as it pleaseth the Lord, so it commeth to passe; blessed be the name of the Lord, And thus hee became thankefull for his losses. This is a thing that euery one cannot doe: and hee was so patient and thankefull, what crosses so∣euer it pleased God to lay vpon him, that he glorified

God in his obedience, and shewed that he loued God, and that his loue was not set on this worldly wealth. So he might haue God without the world, he cared not, hee was none of those that must needes haue God and the world together, or else they will none; but hee was one that left an example to the whole Church of God to be thankefull and patient.

CHAP. 25. How to reade with profit.

I Pray reade the story of Iob, and not onely reade, but gather some fruite out of it, and euer when you begin

to read any part of the scrip∣ture, lift vp your harts, soules and mindes vnto God, and pray priuately or publikely; but of priuate prayer neuer faile, and desire God for Christs sake to inlighten your vnderstandings, to san∣ctifie your hearts, and to make them fit to receiue the good seede of his word, and to giue you grace to bring forth fruite to Gods glory: for Christ saith,* 1.66 In this is my father glorified, that you bring forth much fruite, and be made my Disciples. And againe he sayeth,* 1.67 Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heauen: Here you may see you must glorifie God, and you must

leaue an example to the Church, that you serue and loue God: this did Iob, and I pray God, for Christs sake that you may doe the like; and that you may doe it, you must pray to God continu∣ally, yea and in priuate for his grace and assistance.

CHAP. 26. The preheminence of priuate prayer.

THis is the most excel∣lent vertue and happi∣nesse, that belongeth to pri∣uate prayer, no man by any meanes can depriue a man of it. Some haue had their Bibles taken away, that they

could not reade: Preachers haue beene banished, that could not heare: they haue beene separated from com∣pany, that they could not haue publike prayer, yet pri∣uate prayer went with them: thereby they talked with God, and made all their mi∣series knowne vnto him, and craued his assistance in all their troubles. And this is the greatest comfort that all good Christians haue, that no man can bar them from priuate conferēce with God. Then take heede you doe not barre your selues from it, since none else can doe it, and you know not what need you shall haue of it, nor what accident may happen to you in your liues, nor what need

you shall haue of it in the houre of death. Therefore if you would alwaies haue it, you must alwaies vse it, and then you shall see what pro∣fit will come by it, and then you will bee humbly, faith∣fully, & familiarly acquain∣ted with God.

CHAP. 27. The benefit of acquaintance with God.

OH heauenly and hap∣py acquaintance! for the longer thou vsest it, the stronger will be thy faith, the humbler thy heart, the ear∣nester thy zeale, & the holi∣er thy life; and this makes

God accept you in Christ, and then thou art hee that Christ speaketh vnto; when he saith,* 1.68 Aske what you will, and it shall bee done vnto you. Thy faith will be the stron∣ger, because thou shalt see, that God heareth thy pray∣ers, and granteth thy request. The more humble will thy heart be, because thou seest thine owne miserie and cor∣ruption, and that all grace and goodnes comes to thee from God: and this will make thee more earnest and zea∣lous in prayer; and thy ear∣nest and faithfull prayer will moue God, according to his promise, to giue thee grace and faith; for the Apostles prayed and said,* 1.69 Lord increase our faith. And this grace and

faith will worke in thee holi¦nesse of life, and then shalt thou be able to fulfil Christs saying,* 1.70 Let your light so shine before men that they may see your good workes, and glorifie your father which is in hea∣uen.

CHAP. 28. How long wee haue neede of priuate prayer.

NOw that you and euerie one of you shall haue neede of priuate praier, from the very beginning of your life, to the verie last houre of your daies, my owne ex∣perience teacheth mee: and the word of God a true wit∣nesse,

affirmeth that we are wholly corrupted by the fall of Adam with sin, and there∣fore continually wee ought to suspect our selues, and to call vpon God without cea∣sing, for his helpe, grace, and assistance in all our actions: for wee know that our owne flesh is our owne enemie, and that it is made of the earth, and is so heauie and earthly-minded, that it can neuer seeke for heauenly things, without the especiall grace of God; and the diuell hath made an entrance into this earthly bodie, by reason that our owne parents Adam and Eue, did take of the fruite of disobedience at his hands, and did eate at his appoint∣ment: so that now he clai∣meth

such an interest in vs, that none but Christ can keepe him out: and there∣fore we haue no way, but to call continually on the name of God in Christ, to assist vs with his gracious spirit, which will keepe away the diuell, ouercome the world, and conquer our owne flesh for vs.

CHAP. 29. Who pray priuately.

THis is certain, that there are none godly, but those that pray priuately and truely to God according to his word; and there is no vn∣godly person, no swearer, no

prophaner of the sabbaoth, no drunkard, no adulterer, no couetous person, no pro∣phane person, nor none that is of a false religion, not war∣ranted by the word of God, that doth pray priuately, truely, and faithfully. By these considerations you shal find out the true markes of the children of God; for the wicked can heare the word, reade, come into pub∣like assemblies of praier: the hypocrite wil talke of faith, as if he had come presently from heauen; but to goe in∣to a priuate place, and lay o∣pen his heart before God, confesse his own imperfecti∣ons, and pray that hee may not be an hypocrite, hee is farre inough from it. The

swearer, the adulterer, the co∣uetous, the idolater, nor no vncleane person dare come to God in the name of Christ except they leaue their wick∣ed waies; and without they bring Christ with them they cannot come to God; and Christ delighteth not to goe with those that are continu∣ally breakers of his fathers commandements: for Christ himselfe telleth them,* 1.71 that he that keepeth the commande∣ments, and teacheth men so to doe, hee shall bee great in the kingdome of heauen: and to him that ordereth his conuersation aright, will I shew the saluati∣on of God,* 1.72 saith God by the Psalmist. Moreouer Christ saith,* 1.73 Hee that will follow mee, let him forsake himselfe, and

take vp his crosse, and follow me. As if he should say, I am gone to heauen, and if you meane to follow mee thi∣ther, you must forsake your selues. I know this will bee a crosse vnto you, but you must take it vp and follow me, or else you may not come there.

CHAP. 30. The way to rule our corrupti∣ons.

Againe, when the chil∣dren of God, who would faine be with their fa∣ther, see that they cannot rule their owne flesh, then with humble hearts they goe

to God, and crie and call to him for helpe, that he would helpe to bridle their vnruly affections, euen but for that day, and at night, they will waite vpon his maiestie a gaine; and thus they will ne∣uer leaue him, till they feele the spirit of God working in their hearts; and that will stirre them to continuall praier. But the wicked want faith to goe in the name of Christ, and this is the cause, there are so many wicked praiers in the world; for they that make them, haue no faith in Christ: and without him, they haue no promise to be heard; and therefore wanting faith to come to Christ, they goe to the Saints to pray for them; and yet

the Saints did neuer promise them so to doe, neither doe they know whether the Saints heare them or no. A∣gaine, some pray in latine, when they doe not vnder∣derstand what they say, nor what they pray for; but the holy Ghost saith, Pray with the spirit, and pray with the vn∣derstanding also.* 1.74 Why say they, God knowes our harts; we pray with the heart. God knowes indeede that their hearts are vaine and foolish, because they doe not pray with vnderstanding, and therefore they haue no pro∣mise to be heard, & yet they will haue a paire of beades, and tell how many prayers they say, though they can∣not tell what they say. I dare

vndertake, a parret might pray as well they doe, if it could speake all the words. They pray while they liue, that they may goe to purga∣tory; and when they die, they giue much goods to others, to pray that they may come out of purgatorie againe: these are most vaine praiers neuer warranted by the word of God. They pray also to our Ladie to helpe them, much as the Israelites praied to the Queene of heauen: and as the Israelites praiers were accepted, so are theirs. But I pray God, for Christs sake, that you, nor none of yours may make such prai∣ers. And I pray God to blesse his whole Church, that their praiers may bee right and

faithfull, for prayer is the key which openeth vnto vertue. Oh Lord, let not our praiers be turned into sinne; for then the gates of thy mercy shall bee shut against vs. Wherefore wee humbly beseech thee, giue vs the spi∣rit of truth, that we may pray rightly, which if we doe, wee must needs search the scrip∣tures & see there how Christ teacheth his Disciples to pray. When ye pray, pray on this manner. Our Father which art in heauen, &c.* 1.75 And whatsoe∣uer praier is not on this manner is wicked and vn∣godly. And yet here you see, there is neither praying to Saints nor Angels, neither praying for the dead, nor to the dead: and therefore all

such praiers are wicked, and are the ouerthrow of those that vse them. But Christ saith,* 1.76 When thou prayest enter into thy chamber, and when thou hast shut thy doore, pray vnto thy father in secret, and thy father which seeth in secret, will reward thee openly: vse no vaine repetitions, as the hea∣then doe: for they thinke to bee heard for their much babling, but whatsoeuer yee aske the fa∣ther in my name, that will hee giue you.* 1.77 Aske and you shall haue, seeke, and you shall finde, knocke, and it shal be opened vn∣to you.* 1.78 If your children aske you bread, will ye giue them a stone, or if they aske you fish, will you giue them a serpent?* 1.79 If ye which are euill, can giue your children good gifts, how much more shall

your heauenly father giue the holy Ghost vnto them that aske it? And this was a great mer∣cy in Christ, not onely to bid vs pray, but also to promise, that whatsoeuer we aske the Father in his name, wee should haue it, and hee ap∣pealeth to our consciences, how wee would deale with our children, if they aske vs any thing, and giueth vs warning wee should vse no vaine babbling, and telleth vs wee should aske in one word the holie Ghost, with∣out the which wee are mise∣rable wretches: which if we haue, we inioy all happines and peace; for hee must bee our Comforter and bring vs vnto Christ, and hee will bring vs vnto his Father.

Christ also willeth vs to aske the Spirit of truth,* 1.80 because hee will inlighten vs, and shew vs the way of all hap∣pinesse: and because our faith should be strengthened to aske the holy Ghost, hee also promised vs to send him, to teach vs all things, and bring all things to our remēbrance, without which we are like a house which is built faire on the outside:* 1.81 but there are no windowes to shew any light at all into it, and then the house is good for nothing, because there remaines nothing but darknes in it: euen so darke is to earth of Adam, which we are made of, that though wee seeme neuer so faire on the outside, yet if wee haue

not the holy Ghost within vs, we can neuer see to finde the way to Christ: and then it is vnpossible to come vn∣to the Father; and so conse∣quently wee must needs pe∣rish; for Christ saith,* 1.82 No man commeth to the Father, but by mee. And heere you see, that those that put their trust in Saints to pray for them, haue no promise to be heard, and it shewes that they are not inlightned by the holie Ghost, to see the way to Christ, and they themselues will confesse, thet they dare not goe to Christ: which sheweth that they haue no faith to be∣leeue his promises, nor will to obey his Word. For Christ saith,* 1.83 Come vnto mee

all yee that labour, and are la∣dē & I wil ease you. Here you see, that he leaues out none, but cal's all sinners vnto him, and promiseth that he will ease them. I humbly be∣seech God to giue you and euerie of you, to the worlds end, grace to pray to God for the holy Ghost. And I pray you, let me request you to pray to God continually, to inlighten you with the holie Spirit, that the holie Ghost may bring you to Christ, so Christ to bring you to his Father; and then shall you raigne with them for euer and euer, world without end. Which God grant for Christs sake, our only Mediatour and aduo∣cate.

CHAP. 31. The benefit of the holy Ghost.

SEeing some pray not at all, and others pray false∣ly, doe yee often and ear∣nestlie pray for the holie Ghost; for I will tell you what hee will doe, hee will inlighten you, and vnite you to Christ, and giue you grace to rule ouer all your affections, and make you able to bee masters of your selues: where on the con∣trarie side, they which haue not the holie Ghost written within them, are mastered and ruled by their owne fil∣thy affections, and so be∣come seruants to them; but

if yee haue the holie Spirit, yee shall bee able to say to your selues, as the master saith to his seruants, Thou shalt doe this, and, Thou shalt doe that: Thou shalt not sweare, nor blaspheme thy God; Thou shalt not drinke and swill like a beast, neither shalt thou come in companie among such, &c. Reason thus, I will ouer∣come thee by Gods grace, thou earthen potsheard, which broughtest mee no∣thing, and wouldst thou now confound all these ex∣cellent graces, which it hath pleased the almightie God to bestow vpon mee in Christ? no, by the grace of God, I will rule ouer thee, or else I will pine thee. I

may say with Saint Paul,* 1.84 These are the messengers of Sathan to buffet mee, I will pay to my God to assist me,* 1.85 and his grace is sufficient for mee. I knowe thy nature, thou art like an vnrulie colt, that if he be pampered, fed, and well kept, hee will throw his master vnder his feete, and cares not what become of him, so hee may be rid of him, and then hee runnes whither hee list him∣selfe, although hee fare much worse then he did be∣fore: euen so is it with those that become subiect to their affections, they are as hard to be ouercome, as a wilde colt, which manie times is like to be, and sometimes is, the vtter destruction of his

master: therefore your re∣solution must bee, to deale with your stubborne and rebellious affections, as you will deale with a pampered wilde colt, and say vnto them, By Gods grace, I will not bee ouermastered by you, I scorne to serue so beg∣gerly and so base a slaue as thou art, I will bridle thee, and thy headstrong, stout, proud, scornefull, and diso∣bedient, vntemperate, vn∣holy, high-minded, fro∣ward, couetous, and idle disposition; for there is no goodnes in you by nature, but by Gods grace I will temper you, I wil make you humble, patient, chaste, quiet, and diligently to fall to some labour, you shall

neuer be idle, for that will bring you to nought. And this must be the victory be∣twixt your selues and your affections, and then the ho∣ly Ghost will teach you to master your selues, and not suffer you to bee subiect to euery filthy motion of the flesh. Further, hee will teach thee all things, and bring all things to thy remembrance; as,* 1.86 God resisteth the proud, and giueth grace to the humble.* 1.87 He that committeth adultery,* 1.88 sinneth against his owne body, and maketh the Temple of God,* 1.89 the temple of an harlot. He that wil not worke,* 1.90 let him not eat. He will giue thee faith to quench all the fiery darts of the diuel. Therefore pray for the holie Ghost in all temp∣tatious,

he will be with thee in them, & strengthen thee to ouercome them, hee will be with thee in the houre of death, when all thy friends, thy pleasures, and profits will forsake thee, and then he will bring thee to Christ; and therefore pray for him, and acknowledge his great mercy in Christ, who hath taught thee thus to pray, and whatsoeuer thou neg∣lectest, neglect not priuate praier, and howsoeuer thou doest, seeke for continuall knowledge, that your prai∣ers may be according to the Word of God; for if they bee not such, then are they turned into sinne, and then thou hast nothing to re∣lieue, comfort, or reconcile

thy selfe to God againe: for as concerning all the sinnes, that a man hath fal∣len into, through the frailtie of nature, he hath beene re∣conciled to God by faithfull prayer; but if your praiers be not at all, or not as they ought to bee, then all your helpe is in vaine.

CHAP. 32. God accepts weake Prayers.

IT is a very weake Prayer that God will not accept, if it be rightly made. I speake thus much, because I would not haue you discouraged, and thinke you had as good not pray at al, as pray weakly for the almighty God accep∣teth

your obedience and wel meaning, that you will pre∣pare your selues to pray as wel as you can. But if thou see thy selfe neglect priuate prayer, be sure that satan hath som∣thing to worke against thee; and by this you may vnder∣stand, that there are none that euer did or shall perish, but it was, because either they did not pray at all, or else because they did not pray as God hath warranted them in his word. Me thinks if I were a man and a preach∣er of Gods word, as (I hope) some of you shall be, and I pray God for Christs sake, you may, I surely perswade my selfe, that through Gods grace I should bring many to pray rightly, which now

pray vnaduisedly or not at all. But those that haue got∣ten a custome to pray after the inuention of men, and contrary to the word of God, as to pray to Saints, to pray to Angels, to pray to our lady, to pray in a tongue they vnderstand not, to pray to the dead, to pray for the dead, to pray to goe to pur∣gatory; these, I say, you may pray for, that they may not vse such prayers any longer, but to perswade them, is al∣most as vain as their praiers. Yet once againe I say vnto you, Pray: for you haue no promise except you Pray.* 1.91 Aske, and you shall haue (saith Christ) he doth not say, you shall haue, whether you aske or no: but he saith, Aske, and

you shall haue. Was not this a great mercy of our Sauiour Iesus Christ to proffer vs, if we would but aske, we should haue. Surely, I thinke hee were a very vnworthy per∣son, that would thinke much to aske a thing, for which he might be the better foreuer. If a master should say to his seruant, when such a lease comes out, aske mee for it, and I will let thee haue a ve∣rie good peniworth in it: be∣cause thou hast spent thy time in my seruice and in at∣tending vpon me, therefore I would haue you get some∣thing to liue vpon hereafter to defend the world withall, that thou maiest not begge when thou art old: and this were a very reasonable thing.

Now the Master being a wor∣thy man, and fully resolued to do his seruant good, when the time comes, he considers with himselfe, at how easie rate hee may set the rent of his farme for him to liue vp∣on, and yet giue some atten∣dance vpon him still. The time being come, he expect∣eth when he should aske; but if the seruant thinkes much to aske, it is tenne to one but his Masters minde will bee cleane altered, although he were neuer so fully bent to deale liberally with him, and saith to himselfe, If it be not worth the asking, it shall bee worth the keeping; or, If it be not worth the asking, it is not worth thanks: and very likely hee will thinke worse

of his seruant, then euer hee did before, because he would not aske it, and thinke he is growne proud, and scorned his gentle offer. Now if the Master will not giue his ser∣uant the thing so promised, because he wil not aske him, although indeede he ought in conscience to giue him something; for God faith, Let not thy seruant goe away a poore man; how dost thou thinke thou shalt receiue the thing which our Sauiour hath promised, vpon the same condition that thou shouldest aske, when thou hast deserued nothing at his hands, but he of his own free mercy hath bought thee, and paid a deere price for thee, and thou hast done nothing

for him, but forthy begger∣linesse he biddeth thee aske and thou shalt haue? What canst thou looke to obtaine, when our Sauiour Christ hath precisely told thee, thou must aske, & yet thou refusest to doe it? Enter into thy chamber,* 1.92 saith he, and shut thy doore. Although euerie place will serue, yet it plea∣seth Christ to name thy chamber, because he would haue a man without accum∣berances. Euery man findeth one place, or other to lodge in; let them then finde the same place, or some place else to pray priuately in. Shut the doore (saith Christ) as if he should say, shut thy selfe from the world, and shut the world from thee; it may bee

thou hast some thing to say to mee, that thou wouldest not haue the world to heare. Oh the mercy, the wonder∣full mercie of Christ of man how hee became man for man. And hee knew the nature of man, that hee would bee loath that euerie one should know the cor∣ruption which was in him, and therefore said, come to me alone, & shut the doore, no body shall know, what is betwixt thee and me. I know thy sinnes alreadie, but I would know whether thou knowest them or no; for ma∣nie a man sinneth and know∣eth it not, because hee know∣eth not my word: but if thou knowest them, confesse them to mee and I will giue thee

pardon for them: and if thou wilt leaue them, & canst aske helpe of me, I will giue thee grace to ouercome thē; for I haue ouercome them all for thee, euen in thine own flesh, and thou through mine help shalt doe a greater worke; for thou being a sinner, shalt o∣uercome in thy self, which is a greater worke then for me, whicham God, and without sin to ouercome sin: and yet not you, but I your Sauiour, who dwell in all those, that lay hold of me by true faith, for without me yee can doe nothing; & therefore come to me, follow my counsell, come secretly, let no body know of it for hindring you, or for feare vaine glorie should follow you, no man

shall neede to know of it, for I wil reward yon openly. Oh the wonderfull mercies of Christ to man, neuer able to be set out! he knew that man would be desirous to haue it known that he serued such a worthy master as none could serue a better, that euery one shold say he serued Christ, he serued the son of God, who will bring him to prefermēt. Euerie one desireth to haue it knowne, that hee serueth a noble master, and therefore he will weare his cognisance vpon his sleeue; that it may be knowne what an excellent man hee serues; for it is a great credit to serue a wor∣thie master, and a man shall bee verie well accounted of for his sake: but he that ser∣ueth

a wicked and vngodly man, shall neuer bee so well thought of, because his ma∣ster is wicked, & he is often∣times ashamed of his masters doings so that he will neuer bee a credit vnto him; and therefore neuer serue a wic∣ked man, although hee bee neuer so rich; for the desire of man is to serue a master of credit, and that Christ knew: he knew also that man was loath to haue his sinnes openly knowne; and there∣fore out of his great mercie and wonderfull wisdome, he appointed man to confesse his sinnes priuately, without which there can be no good praier.* 1.93 He told man, that he should not neede to make shew of it vnto the world; for

he would reward him open¦ly, and make it knowne, that he serued a good ma∣ster indeede; for hee would giue him such graces and blessings, as all that knew him, should perceiue that he had them neither of the world, the flesh, nor the di∣uell, nor of his owne nature: but it should appeare, they were onely the gifts of the al∣mightie God. Hee did not promise earth and earth∣ly things, you may see; for e∣uery venemous earthworm, is full of these: the vsurer that is as farre from heauen: as it is to hell, where if hee take not heede, in time hee may finde his part, he (I say) may bragge of his gold: the extortioner, whom God ha∣teth,

may bragge of his sil∣uer: the couetous person, whom God abhorreth, hee may bragge what a deale of earth and earthly durt hee hath purchased, as the Pro∣phet saith,* 1.94 they loade them∣selues with clay: he doth not say, God giueth it them; but they loade themselues. Among these foolish and abomina∣ble people, whom the scrip∣ture speaketh so much a¦gainst, as against no man more, nor so much, I thinke, strumpets and whores, who for couetousnesse sake sell their soules and bodies, and make themselues such filthie vessels in this earth, that it is most loathsome to thinke of, may bragge as well of their iewels and costly appa∣rell

that the world bestow∣eth vpon them, as anie other of these couetous wretches, whom God abhorreth, and giueth warning that no man shall speake well of them, for the holy Ghost saith, Speake not good of the couetous whom God abhorreth. And that thou maiest know it is no worldly trash that God bestoweth on thee: know, that the diuell calleth himself the prince of this world: and so one would think he were; for these out∣ward things are most com∣monly bestowed vpon the wicked; but that which God will bestow on thee, is a trea∣sure which the wicked ones haue not, nor are neuer like to enioy, except they leaue their wicked waies, and goe

priuately to the Lord Iesus Christ, and lay open their miserable estate to him, and craue his pardon and grace to liue a new life, and then he will giue thee the greatest treasure that man can ima∣gine, euen a most heauenly treasure: hee will giue thee faith, which will bring thee to the euerlasting kingdome of heauen: he will giue thee patience, to beare al the cros∣ses & troubles in the world: hee will giue thee humilitie, which will fill thee full of grace, and make thee in fa∣uour with God and man: he will giue thee his grace so plenteously, that thou wilt speake alwaies the truth, and keepe thy promises, though it bee neuer so much to thy

hinderance in the sight of the world. Nay, in the sight of the world it must needs be a praise to thee, for the world seeth that euery earth-worm can breake their promise or turne it so, that it is worse then a promise breaking for it sheweth that they are full of hyprocrisie, dissemblers, and would serue the world, and would not haue the Di∣uell know it: but the diuell will not bee so deceiued, hee maketh account the world is his, and hee hampereth all those that loue it, in chaines, and hee will haue the world know it, that it may bee a witnesse on his side at the day of Iudgement. Nay,* 1.95 his owne conscience will bee a witnesse against him

at the day of iudgement, that breaketh his word, euen at that dreadfull day, when the trash, for which hee so lightly regarded his promise, shall bee consu∣med with fire & brimstone, then will hee wonder, hee could thinke it would bee so long before that day would come, and now seeing it is come, hee fully perswadeth himselfe, that his paine will neuer haue an end. If thou thinkest, that breakers of their word haue a roome in heauen, reade the fifteenth Psalme. But what should I speak of a roome in heauen, when indeede they ought to haue no roome amongst ci∣uill men on the earth: nay, nor yet among the heathen?

for it hath beene accounted so great a shame for a man to breake his promise, that hee would rather die, then it should be sayd that he were one of those. But pray thou priuately and faithfully, and God will not onely giue thee power to keepe thy promise with men; but thou shalt al∣so haue grace to keepe thy word and promise thou hast made to Almighty God, to forsake the diuell, the world, and thine owne filthy affe∣ctions: Which will shew o∣penly that thou art the ser∣uant of God, and that God hath bestowed his manifold graces and blessings vpon thee,* 1.96 as Christ sayd vnto Pe∣ter, Flesh and bloud hath not taught thee these things, but my

Father which is in heauen. So euery one that beholdeth thee, will know, that neither the diuell, the world, nor thine owne flesh hath be∣stowed these gifts on thee, but the Father which is in heauen. Blessed be the name of Christ for his bountifull goodnesse bestowed vpon mankinde; he did not onely bid men pray, and promised they should bee heard, but also told them to whom to pray; and because men durst not goe to God alone, hee bad them goe in his name, and promised that he would be there with them, and hee would be a Mediator, which none else could doe, and hee would make peace betweene God and them, and therfore

any might boldly come to him; hee teacheth them where to aske: priuately: and what to aske: the Holy Ghost, without the which, weare fire-bands of hell: but if we haue him, we are Saints in heauen, euen ioyned to Christ and as his members; and yet hee fearing all this would not serue, it was his greatest mercy to shew vs more concerning two men, which were praying, and made vs acquainted how they prayed,* 1.97 and how they sped. Christ saith, There was Pharisie and a Publicane went into the Temple to pray. The Pharisie was one that thoght himselfe a iust man, and de∣spised others. The Publican accounted himselfe a sinner

openly knowen. The Phari∣sie stood vp and prayd, and sayd, I thanke thee, oh Father, I am not as other men are, nor like this Publican: I fast twice in a weeke: and giue tithe of all that I haue. Now you may see who they bee, that say I fast, or we fast: as if they should say, I feare it shall neuer bee known that it is I, or we that fast and pray, and pay tithe of all that we haue, and that we deale iustly and keep the commandements. But the Publican stood a farre off, and durst not look vp to heauen, but smote on his breast, and sayd, Lord, be mercifull to mee a sin∣ner. Heere you see wee must humble our selues, and con∣fesse our sinnes; for Christ saith, Hee went away iustified

rather then the other: for hee that humbleth himselfe shall be exalted; and hee that exalteth himselfe, shall bee brought low. Also hee willeth alwayes to pray, and not to waxe faint, saying: There was a certaine Iudge in a city,* 1.98 which neither feared God, nor reuerenced man, and there was a widdow in the city, which sayd, Doe me iu∣stice against mine aduersarie; but he would not for a time; yet afterwards hee sayd, Although I feare not God, nor reuerence man, yet will I doe her iustice, lest at the last shee chance to weary me, And the Lord sayd, Heare what the vnrighteous Iudge saith, and shall not God auenge the cause of his Elect, which cry and call day & night vpon him? And therfore pray

continually. And doe not thinke (my sonnes) that I haue spoken too much of prayer; for as I sayd before, without it wee haue no pro∣mise to obtaine any fauor of God, nor yet to be kept frō any euill by God, and there∣fore doe it. You must needes also bee thankefull to God for his mercies in Christ, & most humbly thank Christ, who hath thus mercifully taught you to pray, and giue God thankes who hath brought you into the world in such a time, when as you may bee taught to pray ac∣cording to his word; and I beseech him, that you may pray according to his coun∣sell.

CHAP. 33. No certaine rule for priuate prayer.

NOw I would haue you know, that priuat praier is for euery mans priuat vse; and therfore there is no cer∣taine rule, neither can words be set downe what ye should say: for though we be all sin∣ners, yet some are more trou∣bled with one sinne, some with another, and some are troubled because they can∣not bee troubled so much with their sinnes as they de∣sire, which sort Christ cal∣leth vnto him, saying,* 1.99 Come vnto me, all yee that labour and are laden, and I will ease you.

But although all sinnes dwel in vs, and wee are subiect to them (wherfore Christ saith,* 1.100 Yee had neede watch and pray) Yet there is in euery one of vs, some one sinne, that will draw to a head, & beare som rule in vs, and will not bee subiect nor subdued to the Spirit, as the childe of God would haue it: but then hee goeth to Christ, and craueth his assistance, and yet some∣time the sinne will ouercome him, and then he goeth and confesseth his sinne againe, and craueth pardon, confes∣sing withall his owne weake∣nesse, that hee should bee o∣uercome of so vile and base an affection. And thus eue∣ry one ought to seek by prai∣er to God, to get victory of

that sinne, which otherwise would ouercome, and de∣stroy him body and soule for euer and euer.

CHAP. 34. Diuers men troubled with di∣uers sinnes.

SOme are troubled most with enuie, some with pride, some with anger, some with couetousnesse, and some with sloth, &c. All these with a companie that attend on them, set vp∣on euerie man, but one must be captaine; then ouercome the captaine, and all the ar∣my will be discomfited. In warres, if the Captaine pre∣uaile,

the souldiers will rui∣nate the Cittie: euen so it is with sinne, if the chiefe sin getteth the victorie, it will let in a great number of e∣nemies that wil neuer leaue, vntill they haue vtterlie rui∣nated and brought to con∣fusion the whole bodie and soule of a man; and there∣fore euerie one ought to pray to God, for helpe and assistance against his grea∣test temptation; for if we o∣uercome that, the rest will flie, as S. Iames saith, Resist the diuell,* 1.101 and he will fly from thee. And this will be a great comfort to any man, when hee seeth his enemy cannot triumph ouer him: then the diuell shall haue no cause to laugh in his face, nor the

world to left behinde his backe, neither can his owne affections braue nor vp∣braid him: but hee shall haue a greater comfort then this; for by obtaining this victorie, he shall bee sure to bee seruant and souldier to the most worthy Captaine that euer was. Yet hee must acknowledge that hee got the victorie by the helpe of his Captaine; and so long as hee is a souldier vnder him, hee shall alwaies haue the victorie: for the diuell himselfe is afraide of this Captaine, the world will flie at his presence, and thine owne affections will fall downe before thee, if hee come.

CHAP. 35. Be not hurt by a little temp∣tation.

THere is another thing, which I must admonish you of, that ye be not ouer∣come of a little temptation; for that is the basest thing in the world: euen as if a great Captaine should bee ouer∣come of a meane souldier, that had neither might nor policy, which must needes returne with shame to the Captaine. But it is much more shame for a Christian, that hath vowed to forsake the diuell, the world, and his owne affections, to bee ouercome by the weakest

of them all. There be ma∣ny that thinke, if the diuell ouercome them not in a great sin, all is well, though that indeede he set them on work continually on trifles, and by this meanes keepe men in some deuice or o∣ther. Hee cares not what they doe, so they serue not God, and so he may blind∣fold them that they cannot see their owne sinnes. And thus they are in a very dan∣gerous and euill case, and know not what they doe; yet they shadow their folly, that the world may not per∣ceiue it. & then they thinke it is well enough. Thus the diuell leads them quietly to hell, and they neuer know whither they are going, till

they come there; euen as a winde carrieth a ship, and they that are in it, know not where they shall bee set on shore For the diuell is a cun∣ning fowler, he will neuer lay a great baite, where hee knowes, a little one wil serue the turne, and hee is so full of policy, that hee seeth a great baite would make the partie afraide to come neere it: but thus doth the diuell, first hee giueth a little baite, and saith to him whom hee meaneth to catch, I warrant thee, thou maiest take this, goe neere it, taste of it, it will not hurt thee, many swallow a greater baite then this, and thou seest no hurt come of it: as hee said to Eue, It is but an apple, it

may doe thee much good, to bring thee to knowledge, and make thee like a God. And therefore now wee see, wee had neede set a speciall watch ouer our selues, that we may spy the diuel, when hee goeth about thus to in∣trap vs in his engines, with his alluring baits, and re∣turne his baits againe, and when hee offereth vs any of them, may say: I defie thee, Sathan, and by Gods grace haue knowledge that thou art a wicked serpent, and diddest deceiue our first Pa∣rents with an apple. I will not play with thy baits, bee they neuer so sweete, plea∣sant, or beautifull. I know thy subtiltie, and I know that I serue a Captaine,

Christ, that thou art afraide of, and he will bring vs to a happier Paradice, then thou didst put vs out of, and hee will make mee like a God, and renue the image that thou didst decay in vs. Thou didst scoffe at mee, and saidst, I should haue knowledg, when thou woul∣dest haue vtterlie ouer∣throwne mee; yet I haue this knowledge (I thanke the almightie God for it) that now I can see thy poli∣cy, and how thou camest to our Parents, when they were alone; thou though∣test they could not stand by themselues: but thou shalt neuer finde mee alone; I know I cannot stand by my selfe, and therefore I draw

neere vnto my Lord and Sauiour Iesus Christ by faith, and I will attend vp∣on him, and will not leaue his Commaundement vn∣done, for all thy baits and alluremēts thou canst shew mee in the world, where thou callest thy selfe Prince, but thou gettest it by wic∣ked policy, and thou rulest it by a wicked tyranny, de∣stroying the good, and maintaining the wicked, & bestowest thy trash on them not for any loue thou bea∣rest to them, but to make them thy wicked instru¦ments, that thou maiest doe the more hurt by them And as soone as they haue serued thy turne a while, thou wilt bring them to

shame in this world, and euerlasting destruction in hell fire. And therefore now I would haue thee know, that I haue knowledge, and perceiue that all these vsur∣ping tyrants haue learned all their mischieuous poli∣cies of thee, vsing all meanes they can possibly, to de∣stroy the good, and with their paltrie trash, which they call their wealth, they winne the wicked to their wils; and when they haue their purpose a while, they will picke some quarrell a∣gainst them, although they haue no reason for it, and although they follow their wicked wils neuer so much, yet in the ende they will o∣uercome them. And so,

Sathan, dost thou deale with all that serue thee; and therefore thou art an vsur∣ping tyrant: for the earth is my Lords, who hath made it, and all that is therein; and that which belongeth vnto thee, is nothing but that trash, that he careth not for: it is like tares, and the worser sort of graine, more fit to feede swine, then for the children of so mightie a King as my Lord is, who hath such treasure for those that belong vnto him, as thou shalt neuer come neere. Yet this is thy des∣pight and enuie, because thou canst get none of it thy selfe, thou wouldest haue mee haue none of it neither. But thou shalt not

deceiue me with these earth then baits, which one day my almightie God shall set on fire about their eares that loue them so well, when themselues shall be sudden∣ly strangled with the smoak thereof: and it makes mee maruell, how thou shoul∣dest deceiue so many as thou dost with them; for once my gracious Lorde drowned them & all that lo∣ued them, & many times he sinketh very much trash in the sea, that Pirats might see they shall sinke one day, and all those that sell their soules for such trash, except they turne speedily vnto my Lord and and Sauiour Iefus Christ, who is a Sauiour and will saue all sinners that

turne vnto him. But thou art a destroyer, and wilt de∣stroy all those that follow thee: thou knowest my Lord burnt Sodome and Go∣morrha, with other Cities, which were full of the gli∣stering drosse, to shew that hee cared no more for it, then Kings do for counters: for if he had respected it, he would neuer haue burnt it, and consumed it with fire: Yet thou, Sathan, doest de∣ceiue worldly wise-men, gi∣uing them drosse for gold, which is no better then cop∣per counters, and in the mean time thou makest thē deceiue themselues of an euerlasting treasure. Earth∣ly treasure may bee compa∣red to glasse, which is so

brittle a metall, it can neuer continue long; for as it might bee, now a man hath it to doe him good, and in the turning of a hand it is broken and worth nothing euen so it is with the trash and pelfe of this world, and the life of man which is but a breath, and what can be of lesse power then a breath. The Scripture saith,* 1.102 it is like a vapour, which appeareth suddenly, and is as suddenly gone againe; Christ saith, Thou foole, this night shall they take away thy soule from thee,* 1.103 and whose things shall these bee that thou hast gathered toge∣ther? If our Sauiour Christ calleth him a foole, that ca∣reth for earthly things, I know he is a foole, and ther∣fore

thou shalt not make me so simple, but thou shalt make mee wise; for I will e∣uer be watchfull, and wary in all my waies, continually attending vpon the Sonne of God, Christ Iesus, my Lord and Sauiour, that thou maiest not finde mee alone. I will also keepe com∣pany with the godly, by which meanes the way of my Sauiour will be made more easie for me; for when many godly men are toge∣ther, they incourage one another to that which is good.

CHAP. 36. Idlenesse and couetousnesse to be auoided.

Now though euery sinne bee a great hinderance to praier, yet idleness and couetousnesse are two of the greatest; and therefore wee ought most earnestly to pray against these sins, and to take heed of such sports and recreations, which haue no warrant in the Word of God for many are so carri∣ed away with idlenesse and pastimes, that they can find no time to pray; and there∣fore we had need to be very circumspect, and watchfull ouer our selues, lest wee bee

snared with this part of the diuels policy: for if a man take not heed, Sathan will fill his heart so full of these vaine and idle pastimes, that hee shall neuer haue any re∣gard of preparing himselfe to pray. GOD saith, Six dayes thou shalt labour, and doe all that thou hast to doe;* 1.104 and therfore be sure there is no time appointed in these six dayes to follow your idle pleasures and sports; and the seuenth day, we must keepe holy. The holy Ghost saith, What soeuer is not of faith is sinne;* 1.105 and thou canst do no∣thing of faith, except thou hast good warrant for it in the Word of God:* 1.106 and the Word of God saith, Redeeme the time, for the dayes are e∣vill.

And thou canst not re∣deeme the time with vain re∣creations. I speake not to bar anie from lawfull recreation, but to warn you to take heed that for a little foolish and i∣dle pleasure, which presently commeth to an end, you lose not a glorious kingdom which endureth for euer. And this Kingdome can ne∣uer bee gotten without pri∣uate, true and faithfull prai∣er; for although Christ hath alreadie obtained it for vs, yet we haue no promise of it, except wee lay hold on him by faith, which faith wee can neuer haue, except wee pray for the holie Ghost to en∣lighten vs, and teach vs to laie hold on Christ. You must continually call for

mercie and grace; mercie for thy sinne, and grace to serue God. And this I am well as∣sured of, that hearing of the Word preached, is the verie meanes that God hath ap∣pointed for obtaining of faith, and by no means may wee neglect that, except you will contemne the counsell of the Holy Ghost, which I pray God for Christs sake you may neuer doe. The holie Ghost telleth you,* 1.107 that Paul planteth, and Apollo wa∣teneth, but God giueth the en∣crease. So you must alwaies haue your praiers ascending to the Almightie God to de∣sire him to send the showers of his grace into your hearts, that the seede of his Word may grow, and bring foorth

fruit to euerlasting life.

CHAP. 37. A dangerous let of prayer.

I Will let you vnderstand in my iudgement, what is one of the greatest hinde∣rances vnto prayer that can be, but it is so close and sub∣til an enemy vnto mankind, that I can by no meanes dis∣couer it so well as I would; for it is to cunning, and so forcible an allurance of the Diuell, that it draweth ma∣ny more from true & faith∣ful prayer, then any net that euer hee layd: but I cannot well tell, which way to de∣scribe it vnto you. I cannot

say, that it is altogether co∣uetousnesse: for as David saith, If it had beene an open enemie,* 1.108 that had done mee this dishonour, I could haue borne it; So I may say, If it were an open sinne, which would de∣priue you of this benefit of prayer, peraduēture I should finde some way to disgrace it vnto you; but it is a thing that carrieth some colour of goodnesse, euen amongst them that thinke themselues good, and yet indeede it is starke naught, and deceiueth a multitude, & it frequenteth euery place, city and towne, and among all sorts of peo∣ple, husband-men, trades∣men, and all kindes of arts and professions in the world: so that I cannot, as I would,

tell you which way to shun it: I would to God it were not amongst Preachers. Now as well as I can I will explaine it vnto you: it is an ouer-much care of those things which a man may lawfully vse. For man being earth, those earthly things beare much sway in his mind, and especially because they carry the name of law∣full: and so they make a man forget the Law of God, and neglect the duty of Prayer; the which two things being ouerslipped, hee loseth the promise of the gospel, which is an euerlasting kiugdome. And that it is thus, I will make it more plaine vnto you, because I hope God wil giue you grace to shunne it,

which I desire you may for Christs sake. Man beeing earth, and Sathan being the Prince of this earth, hee la∣bours to set mens earthen mindes altogether on this earthen world, which he may easily doe: for man beeing earth by nature, & naturally enclined to loue earthlie things, he is the more easilie drawen vnto this eathlie af∣fection. It is euen as if a man should runne downe a steep hill, hee can more easilie run downe, then goe vp softlie: euen so man can easier run after these earthlie thinges, then stay himselfe in a mean. He hath nothing to help his earthly nature, but grace; which hee must needes pray for, or els he can neuer haue

it; yet doth hee follow the things of the earth so much, that hee hath no leasure to pray for it. In the night, when he should meditate on the Law of God by the ap∣pointment of the H. Ghost, he is thinking of some earth∣lie thing or other, either of this bargaine, or that pur∣chase, or such like; when of∣tentimes he might be much more happie to bee without it. And mee thinkes, hee that can think of heauen & haue it, is well enough: but these kinde of people would haue heauen and earth too. It is sayd,* 1.109 It is as hard a matter for a rich man to be saued, as for a Camell to creepe thorow the eye of a needle. And this is the cause of it, his head is so bu∣sied

about earthlie thinges that be lawfull, that hee for∣gets to meditate of the Law of God in the night. And in the morning when he should pray, before hee can settle himselfe to it, his earthly bu∣sines is so much, & requires so great haste, that then hee cannot stay to pray; but if hee doe, they are such pray∣ers as some offer to their Saints: they speake of God, but their hearts are on the world: some are troubled with their marchandize, som with buying & selling, some coueting to grow rich, some casting to maintain their fa∣milies, but their riches are so vnlawfully vsed, and so hard a matter it is for them to vse them lawfully, that it cannot

by any meanes be expressed. But the most mercifull and mighty God hath taught man what to doe in such a case, which is to medi∣tate in his lawes day and night, & then he shall bring forth his fruit in due season, and shall know when to serue God, and when to deale in the world. Take heed ther∣fore: you see what danger you are in, whilest you are heere on earth; for this is a dangerous disease, and many die of it; and therfore cleaue to the mercies of God in Ie∣sus Christ, which hath giuen you such warning of this de∣sperate disease, saying,* 1.110 Labor not for the meat that perisheth, but for the foode of euer lasting life. Thus you see, what Christ

saith, hee biddes you not la∣bour for earthly things, he tels you, they perish; he bids you labour for the food of the soule, which shal neuer haue end. The holy Ghost saith,* 1.111 Bodily labour profiteth little; but godlinesse is profitable to all things, which hath the promise of the life present, and of that which is to come. Heere you see godlinesse hath the pro∣mise of the life present, and therefore I maruell men should refuse to be godly: it hath the promise of the life present, and of the life to come; whereas worldlinesse hath not so much promise, as of the life present. Godlinesse is great gaine.* 1.112 Would you haue gaine? then embrace godlinesse; so shall you haue

your desire: for that purcha∣seth a Kingdome, and it is profitable for all things.* 1.113 Seeke first the Kingdome of God, and all things else shall be ministred vnto you. Heere Christ promiseth, that if you will serue God, all worldy things shall bee giuen you. Christ saith,* 1.114 Care not for to¦morrow; let to morrow care for it selfe, the day hath enough with his owne griefe. Heere you see, Christ would not haue you care so much for these earthly things, as you doe.* 1.115 Cast all your care vpon God; for hee careth for you. Heere you see, that God dis∣chargeth you of all your earthlie cares, and telleth you, that he taketh care for you, as if he should say, Your

care can doe you no good, and therefore take none: serue mee, and I will take care for you; as if a father should say to his sonne, Goe to the schoole of learning, study to serue God, your King and Countrie, and I wil prouide you all things ne∣cessarie, and you shall want nothing. Labour for lear∣ning, or else you can neuer get it; that is a thing, which I cannot buy for you; you must get it by your owne in∣dustrie and diligent studie, if you will haue it: but when you haue it, it is more worth then all I can leaue you be∣sides. It will be a wise master to teach you, a diligent ser∣uant to attend you, a discreet Counsellour to admonish

you, a witnesse of the well spending of your time, a faithfull friend, and of great account, able to credit thee euen with Princes: and these things cannot by anie means be gotten without thine own diligent study. Euen so our louing father in Christ tels vs by the mouth of his Son our Sauiour, that we should not care for these earthlie things, for they shall bee gi∣uen vnto vs: but wee must care for the Kingdome of heauen; for that cannot bee gotten without care and la∣bouring for; and this is a thing worth our labour, this is a kingdome, and lasteth for euer; it will bring com∣fort to your hearts, euen in this life, and bring you in fa∣uour

with God and all good men, and euerlasting happi∣nesse without woe, want, or end. Furthermore I will tell you, what cause you haue to take care for this kingdom: if you lose it, you fal into a pit of euerlasting destructiō, where you shall be tormented with fire and brimstone for euer and euer, where no man shal euer come out againe; for there is no redemption: and therefore by all meanes pos∣sible I aduise you to take heede. Christ endured the pains of hell for you, because he pittied you, & knew you were not able to ouercome them. Therefore you may beleeue mee, if you could beare al the pains of hel one houre, and then could bee

deliuered, you would neuer come there againe for all the world, nay you would neuer loue the world, nor anie thing that is in it, because they are nothing but baits to draw men to destruction. But if the Diuell get you once there, you can neuer come backe againe, & Christ will neuer fetch you from him; for the Diuell and hee are enemies, and he is able to liue without anie of his ser∣uants: for those that will serue him, shall haue an e∣uerlasting Kingdome, and liue in ioy and happinesse: and those that will serue the diuell, he will torment them in fire and brimstone for e∣uer. Now if Sathan can get anie to serue him, hee is wor∣thie

to haue them; for Christ will none of them: and ther∣fore I tell them now, if they come once in hell with the diuel, they shall neuer come in heauen with Christ; for he is iust, and will not med∣dle with the seruants of ano∣ther. But if anie see his filthie and base waies, and consider the miserable and wretched estate it will bring him vnto, and then turne to me (saith Christ) and defie the Diuell and all his workes, and serue me, I will saue him; for I am a Sauiour, and that is my name, and my glorie: for there is no Sauiour but my selfe, I came into the world to saue sinners, but not such sin∣ners as will serue the Diuell; for though there be none in

the world but sinners, yet those that loue me, and keep my commandements, them will I saue; but them that serue the Diuell, I will de∣stroy and torment them. Al∣though all are sinners, yet those sinners that plucke vp their sinnes, as a Gardiner pulleth vp his weedes, and cast them behinde them, and follow me; although they be weake, and feare that they cannot ouertake mee, yet I will put forth my hand, and take hold of them, they shall not need to feare.* 1.116 The brui∣sed reede will I not breake, and smoking flaxe will I not quench: I came to binde vp the broken∣hearted, to preach liberty to the captiues, &c to cōfort them that mourne: let all that labour and

are heauy laden, come to mee and I will ease them; but those that follow their sinnes, and are merrie and ioyfull, and carrie them lightlie, and ne∣uer feele any waight in them, they neuer call for helpe to beare them, they carrie them well enough, they dance af∣ter the Diuels pipe, they follow the diuell more swift∣lie, then my seruants follow mee: for they follow nature, and the Diuell helpeth them forward, and the world is a friend to them both, and they like laden asses follow the Diuell with his treasure, and make him their Lord and Master; and yet some of them will not sticke to say, they hope, I will saue them, though I haue often

told them, I will saue none by my seruants, and I will not meddle with them; for if they will serue mee, they must cleane forsake mine e∣nemy the diuell: for hee is an enemy to me & all mine, and doth all the despight a∣gainst vs, that hee can; and I will not saue him that will serue mine enemy, & there∣fore let them neuer presume vpon my mercy: for I haue told them, that the hope of the vngodly shall perish. Hee that is an vngodly person, a swearer, a drunkard, a pro∣phaner of the Sabbaoth, false in religion, care∣lesse in life, and yet hopes to be saued by me, his hope is in vaine, and grounded vp∣on no foundation; for I ne∣uer

made promise to saue a∣ny such: and therefore they haue no reason to say, they hope I will saue them, ex∣cept they speedily returne from the diuell, and his wayes, and follow mee and my waies; for I haue plaine∣ly told them,* 1.117 He that will be my Disciple, must for sake him∣selfe, take vp his crosse and fol∣low mee, and assuredly I will saue him. Now tell mee, how would a man like one that should serue his vtter ene∣my, and doe what his enemy could deuise to hurt and grieue him, and then when hee had done all the hurt, that hee could against him, when he could do no more then hee would come to him, and thinke to haue a

great blessing and a great benefit of him? hee should surely bee deceiued. Then with what face can a sinner goe to Christ to saue him when hee dieth, who would neuer serue Christ while he liued? Though God had commanded him to cast all his care vpon him, for hee would care for him, yet hee hath spent almost all his time in seruing the world, the flesh, and the diuell.

Chap. 38. Reasons of casting our care vpon God.

I Wil tell you great reason, [ 1] why you ought to cast all your care vpon God, and

none vpon the world; for God is our Father, our Ma∣ker, and gouernour, and our feeder: Christ is our Saui∣our. Now the father and gouernour knoweth, what is fit for the childe, better then the childe; for the childe would surfet, if hee might haue his owne will; therefore let him be content with that which his gouer∣nour will giue him. Ano∣ther [ 2] great reason why wee should cast all our care vp-God, is, because when the diuell maketh all his poyso∣nous baits, wherewith hee draweth an innumerable company of soules to hell, hee couereth them all with some worldly thing or o∣ther, that they may not see 〈1 page duplicate〉〈1 page duplicate〉

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the hooke; some hee coue∣reth with gold, some with siluer, some with earth, some with clay, some with ho∣nour, some with beautie, some with one thing, and some with another. Hee will not lay all his baits alike; for hee is cunninger then a fisher: hee knoweth a little bait, will serue for a little fish, and a great bait for a great fish; for a great bait will not serue to catch a little fish, nor a little bait will not serue to catch a great fish. And besides this, hee must haue the alteration of baits, as the cunning fisher well knoweth; but with these baits hee must haue a sharpe hooke to take them, and a long line to draw them to

himselfe. So soone as hee seeth they haue swallowed the sweet bait, hee lets them play a while with it, but be∣fore it belong, hee draweth them out of the sweete streame, the water of life, and throweth them into a panne of boyling liquor: and as sometime the fisher is faine to intangle the fishes vvith his nets, and so take them: euen so Sathan find∣eth the humour of euery man, and then he searcheth in the world to finde a bait fit for him, & hauing found the bait he presently poyso∣neth it: then hee puts in a hooke and a line, to draw him from the pure sweete streame, the vvater of Life, the Word of God: and then

hee lets them play a vvhile vvith the poysoned baits of the vvorld, and so drawes them to him, and throwes them into a furnace of boy∣ling brimstone, vvhose boy∣ling shall neuer end. Now there is none that can keepe vs from the baits of the di∣uell, but onely God our Fa∣her, our gouernour, our Sauiour, our sanctifier; and had wee not neede then cast all our care vpon God, since vve are in so great a danger, and none can keepe vs from the diuell but hee? We can∣not keepe our selues from the baits of the diuell, no more then children can guide themselues in all their vvayes, to feed, learne, go∣uerne, & clothe themselues,

vvithout the helpe of their father and gouernour. Shall the children depend onely vppon their father and go∣uernour, and shall not wee depend only vpon our God, that is our Maker, our Fa∣ther, and our gouernour? and vvho, vvhen vvee fell from him, and followed the counsel of the diuel, sent his onely Sonne to die for vs, and to indure the paines of hell for vs? the holy Ghost saith,* 1.118 If hee hath giuen his sonne for vs, will hee not with him give vs all things also? And yet shal vve not dare to depend vpon him? Is he not able to dry vp the waters of the red Sea, that thou migh∣test goe on foot dry-shodde thorow? Cannot hee raine

thee Manna, that thou needst not starue? Cannot our God giue thee vvater out of the rocke? He giueth thee vvater out of the rocke Christ euery day: Oh that thou wouldest receiue it! But I know what thou woul∣dest haue: thou vvouldest haue Quailes to fulfill thy lusts:* 1.119 for lust when it concei∣ueth, bringeth forth sinne, and sinne when it is finished, bring∣eth forth death. Then maist thou cry, Oh wretched man that I am,* 1.120 who shall deliuer me from the body of this death? I thanke God through Iesus Christ our Lord, it is hee that must deliuer me from this bo∣dy of death. And yet thou wilt not follow him, nor de∣pend vpon him. Another

reason why thou shouldest follow Christ and depend vpon him, is, because if the diuell finde thee at any time alone, thou canst not escape his hands: and therfore my greatest desire is, that I might perswade you to cast all your care vppon God, and none vpon the vvorld: nay, I pray God, that Christ may preuaile with you, for [ 4] hee hath gone about to per∣swade you already, and told you a reason, for hee careth for you: and if hee careth for you, you need no more care, for you shall bee well prouided for: therefore o∣bey him, cast all your care vpon him, and care not for this world; liue as hee hath appointed you, labour in

your vocation sixe dayes, and keepe the seuenth holy to the Lord, and in all your labour vse no kinde of de∣ceit, nor desire to bee rich. Doe you labour in your vo∣cation, and be sure you pray morning and euening, and at noone, and at all times & heare and read the Word of God, & meditate on that day and night, and follow Christ and take holde on him by faith; let that be all your care, and for your bo∣dily goods take no care. If you dare not trust God with your bodies, who feedeth them as you see euery day, how dare you trust him with your soules, which you cannot well discerne by rea∣son of your earthly nature?

You haue a promise for your bodies, if you wil serue God and keepe his Com∣mandements; and yet ma∣ny dare not trust him, they vvould serue him with all their hearts, if they durst trust his Word. If they should loose their mortall bodies, it were but a small matter, for they must haue an end. And for your soules you haue but his Word and promise, vpon condition that you follow Christ, and take hold of him by faith: now if you neglect the con∣dition, the promise is void: and yet you say, you durst trust God with your soules, vvhen you neuer goe about to keepe his Commaunde∣ments: you neuer follow

Christ, nor take holde of him by faith, nor haue you any experience by your bo∣dies, for you neuer durst trust Christ. David saith,* 1.121 I haue killed a Lion & a Beare, and therefore I dare venture on this vncircumcised Phili∣stine. If he had suffered the Lion and the Beare to haue ouercome him, hee had ne∣uer ouercome the Giant, & then had he neuer bin made the Kings sonne. So if thou wilt ouercome that great Goliah, thou must first kill the Lion and the Beare: thou must first ouercom the temptations of the world, if thou meanest to ouercome the diuell, and so bee made the Kings sonne of heauen.

CHAP. 39. Against immoderate care.

OVr Sauiour saith, Care not for to morrow, let to¦morrow care for it selfe; the day hath enough with his owne griefe. Heere you see, that our Sauiour pitties you, that you will take such care, and willeth you that you should not take care for the next morrow, because you do not know, whether you shall liue till then or no; for Christ sainh,* 1.122 Thou foole, this night will they take away thy soule from thee. As if Christ should say, I thou dyest with taking care for this world, thou losest the king∣dome

of heauen, and thou shalt lye burning in hel fire. Then doest thou not shew thy selfe a foole, to take so much care for this world, since thou knowest that hell fire is before thee, and thy goods are behinde thee, and thou knowest not who shall inioy them?* 1.123 If thou think∣est thy children shall, thou knowest not whether they shall liue or no, or spend and waste them wickedly, as thou perhaps hast gotten them, or whether they shall bee o∣ther waies depriued of them or no. A thousand wayes may separate thy sonnes and their goods asunder: thou knowest not but that the world may end: thou know∣est not what shall become of

thy goods, or whether any body shal inioy them or not: and to say the truth, some of you make sure worke that none shall inioy them; for whosoeuer getteth thē, were better bee without them, if they bee not gotten in the feare of GOD, and then they cannot bee enioyed in the faith of Christ; for it is vnlawfull to haue stolne goods in thy house, and thy goods may bring a punish∣ment vpon thy children, and therefore thou art a foole, to take any care at all for or about these things, and thou art a foole because thou doest care, yea and spend all thy care about these things. Thou know∣est, if thou doest not spend

thy tune in the feare of God which is but the beginning of wisedome,* 1.124 and in the faith of Christ, which is the end and finishing of wisedome; thou thy selfe, thy body, and thy soule shal lye burning in hel fire for euer and euer, and there is no meanes for thee to be deliuered. Thou maist turne thee and tumble thee in the fire of hell, and canst neuer get out, & wonder at thy selfe, that thou wert such a foole to take care for those things which thou shouldest neuer know what became of them, and take little or no care for thy self, when thou knewest, thou shouldest come to this mi∣serable and wretched ende, that should neuer ende.

Here in the world none dare call a rich-man foole: but Christ saith, he is a foole that setteth his heart on these worldly things. But if by taking care for worldly things, he misse heauen, & fall into hell; hee will call himselfe a thousand milli∣ons of fooles, that omitting better things, he would take care for this world, which is worth nothing: nay, it is worse then nothing; for his own conscience wil tel him, if he had had nothing, hee should haue cared for no∣thing, and so hee might haue serued GOD and gone to heauen: and hauing something, his care was so much to compasse more,

that indeede he had gotten nothing but euerlasting tor∣ment. And now he know∣eth not what to doe: some∣times he thinkes, I would I might creepe thorow tenne thousand hells, and bee ten thousand millions of yeares in crawling thorow them, to go to Christ, and then get faith, & take hold on Christ: for he knoweth now, that none can come to God, but by faith in his sonne, for the which hee would now take all the paines that could e∣uer bee deuised, to obtaine that faith in the end, and yet he thought, whilest he was in this world, that one Ser∣mon in a moneth would haue serued him to haue gotten that faith; but hee

seeth he would not beleeue the word of God, for Gods owne word willed him, that he should not labour for the meate that perisheth,* 1.125 but for the foode of euerlasting life; And least hee should doubt of these things which God saith, Christ saith, Consider the Lillies of the field, they la∣bour not, neither spinne they: I say vnto you, that Salomon in all his glory was not cloathed like one of these. If God so cloath the grasse, which is here to day, and to morrow is cast into the furnace, will hee not do much more for you, Oh yee of little faith? Heere Christ tels them that will not beleeue his promise, and follow his counsell, they are of little faith. And the holy Ghost

telleth vs that faith commeth by hearing of the vvord prea∣ched:* 1.126 and,* 1.127 Without faith it is impossible to please God: and there were neuer any saued but by faith, nor there were neuer any damned, but for want of faith. For the holy Ghost saith, Hee that com∣meth to God, must beleeue that God is, and that he is a rewar∣der of them thot seeke him. He did not beleeue that God would prouide for him in this world, and saue him in the next, because he wanted faith. And he wanted faith, because his delight was not as Maries was, to leaue his worldly affaires, & to heare the Word preached. Hee could not pray, that hee might profit by the Word

preached, because hee had no knowledge by the vvord to see his wants. He had no knowledge, because hee did not continually heare and read the word, which would haue taught him to haue knowne God and himselfe. If hee prayed sometime without knowledge and faith, his prayers were vaine and friuolous. And thus he seeth, it was his owne neg∣ligence that brought him to hell, because hee would not labour for the meat that pe∣risheth not, and now hee is so vexed at himselfe because he did not follow the coun∣sell of our blessed Sauiour Christ, that took such paines for him, and gaue him so many warnings, and told

him how hee should finde it, if he would follow his coun∣sell, that hee would now, if it were possible, bee reuen¦ged on himselfe, as Iudas,* 1.128 whē he had done that which Christ had warned him of, and saw that now it could not be vndone, hee laid vio∣lent hands on himselfe to be reuenged vpon himselfe. But when they see they can∣not bee reuenged on them∣selues, nor no way can miti∣gate their torment, then they are ten thousand times more tormented with torments, which cannot bee expressed; then they will defie Sathan, & crie out against the world they loued so well, and say, Sathan laid all his baites by the things which are in the

world, yea manie baits hee laid, and tooke manie euen with things that were lawfull to bee vsed in the world, by the appointment of God, as you shall see. Meat is ordai∣ned of God for the nourish¦ment of man; and yet how manie doth Sathan take with the sinne of gluttonie; and therefore take heede that thou eatest temperatelie. Meat is ordained for the belly, and the belly for meat, but God will destroy both them and it.* 1.129 Drinke is verie lawfull; yet how manie doth Satan take with the sinne of drunken∣nesse? and therefore Christ saith, Take heede, lest at anie time your hearts bee ouercome with drunkennesse and surfet∣ting, and cares of this world.* 1.130

Mark this counsel of Christ, Lest at anie time. As if hee should say, bee continuallie carefull, lest thou art ouer∣come with surfetting and drunkennesse, and cares of this world; for thou mayest surfet and bee drunken with anie thing thou takest care for in this world. And ther∣fore Christ saith,* 1.131 Take no care and doe not say; What shall wee eat; and what shall we drinke? and wherewith shall we bee clo∣thed? for after these things seek the Gentiles. And your hea∣uenly father knoweth, you haue neede of these things. But first seeke the Kingdome of God and his righteousnesse, and all these things shall bee ministred vnto you. Oh the mercie of God, which would tell you, that

your heauenly Father knew, that you had neede of these things, and hee would giue you that he knew sufficient? Seeke ye the Kingdome of hea∣uen, and these things shall bee ministred vnto you. Seeke yee the heauenly treasure, and a little of this earthly trash wil serue the turne. And if you knew all, and how Sathan hath poysoned most of it, you would be afraid to take anie of it. But if you take no∣thing but at my hands (saith Chirst) Sathans poison shall neuer hurt you: but if you beginne to bee your owne caruers, Sathan will so sawce it with sweet poison, that hee will deceiue the wisest world∣ling in the world. And ther∣fore see you take nothing

but at the hands of the Lord; for Sathan hath spred his net, as the spider doth her webbe. Now the spider li∣eth close hidden in a darke hole, vntill the sillie flie bee entangled, and then hee comes and taketh her as his owne: and euen so Sathan lieth close, vntill hee see you entangled within the things of this world, and then hee claimeth the world, and you and all, for his owne.

CHAP. 40. The poyson of outward things.

SEe how Sathan hath poy∣soned all things in this world, as apparel with pride,

honour with haughtinesse, beauty with vanity, recreati∣ons with swearing, riches with couetousnesse: a thing clean against reason: for the naturall man would thinke, that hee which is rich, neede not be couetous; and yet it is commonly seen, the more rich, the more couetous. Yea, and euen our vertues, how doth Sathan seeke to poyson them? as for libera∣lity, how doth hee seeke to poyson it with prodigalitie, and honest labour with care∣fulnesse? And therefore S. Iohn saith, Loue not the world, nor the things that are in the world: for the loue of the world is enmity to God.* 1.132 Then some worldly man will say, What? shall we doe nothing? Yes:

but see how soone the Diuel will lay a snare to entangle the withal, that thou maist be idle; the verie bait with the which hee catcheth all: for many desire goods, that they may bee idle, and the Diuell hath most leisure to talke with a man, when he is idle; and idlenesse bringeth a man to manie vaine recreations, and so to much eating and drinking, and to manie wic∣ked sinnes. The holy Ghost saith,* 1.133 that we shall giue account for euery idle word that wee speake: and therefore thou maiest not bee idle by anie meanes. Thou must labour sixe daies, for GOD hath commanded thee so to doe; and thou must doe it, not for anie care thou hast of the

world, but because GOD commanded thee: and thou must shew thy selfe obedient to him, and all thy care in thy labour must bee how to please him, and leaue the successe of thy labor to him, and thou must be carefull in thy labour, that thou takest no care for thine owne pro∣fit, nor thine owne pleasure, but how to please God, and then let it please thee: but be sure it please not thee and offend God. And thus thou must labour sixe daies; and follow the commandement of God, and his example, af∣ter whose image thou wert made, and whom thou art to imitate: hee laboured and made in sixe daies these things for thee, labour thou

to obey him: hee laboured and looked ouer his worke, and saw it was good. So thou must labour, and looke ouer thy worke, and see that it bee good before God. Though there are manie imperfecti∣ons in thee, yet because thou art reconciled to GOD in Christ, and now shewest thy humble obedience to his commandement, that thou wilt neither bee idle, nor yet labour for thine owne profit nor plesure, nor doe thy owne wayes, but see that thou dost those things that hee hath appointed thee, taking hold of Christ by faith; hee accepteth them for good through Christ, who hath fulfilled all for thee: for obe∣dience is better then sacrifice.* 1.134

Then also thou must rest the seuenth day, for so for thy ensample he rested, & com∣manded thee to rest that day, and to keepe it holy to the Lord. Now he comman∣deth thee to leaue all earthly businesse, and attend vpon him and heare what further instructions hee hath for thee, how to strengthen thy faith, how to take hold on CHRIST, and how to come to his kingdome. Now thy care must be, how to learne at his mouth to keepe his commandements. Now hee will shew thee the figure of that euerlasting rest, which hee will bring thee to through Christ. Now if thou beest not very ready and diligent to attend

vpon him the seuenth day, thou shewest, that all thy la∣bour on the six daies was for thine own pleasure or profit, more then for thy obedi∣ence toward the Lord thy God: for if thou wouldest haue obeyed him in thy la∣bour in the six dayes, thou wouldest haue obeyed him in thy rest the seventh day also. This shal be a witnes to thine own conscience, least that thou bee deceiued, as many bee, who thinke that they labour all the weeke to please God, when indeede they labour to please them∣selues, because that com∣mandement pleaseth their humour better, then to keepe holy the Sabbath: and they will bee willing to take

one houre from the Lord in the morning, and another in the afternoone, or two it may be, which sheweth that their mindes and affections are more on the world, then on the true seruice and obe∣dience they owe to God.

CHAP. 41. Prodigality set out.

SOme think, that the pro∣digal man taketh too lit∣tle care for the world: but I say, he is a wicked man, and taketh too much care for the world, and too little care to please GOD. Hee is an idle man, and will not labour 6. dayes. Hee is a disobedient man, and wil not keepe holy the seuenth day. He is a wast full man, he wil spend wast∣fully

for the vaine-glory of the world, which somesay they care not for, he leaueth those things w^ch God hath giuen him and his family without care. Yea, he is a co∣uetous man, for he will bor∣row of others, and spend it wastfully, and neuer pay it againe. He breaketh the cō∣mandement, which saith, Owe nothing to any man, but this,* 1.135 that you love one another, for the holy Ghost saith, The vngodly borroweth, and paieth not againe,* 1.136 but the mercifull man is liberall and lendeth. Some will say, they would pay if they had it: but in∣deede they will not haue it, because they will not obey God, and liue as hee hath appointed them. They are

proud, and will spend so far beyond their calling, that they haue nothing to lend to the poore children of God, because they spend ei∣ther vpon the wicked, or in excesse when there is no neede, or vppon those that haue as little, or lesse neede then thēselues. Such a person is worse then an Infidel,* 1.137 because be prouideth not for his owne houshold. God doth not say, Because hee taketh not care for his owne houshold; for all his care should bee to please God: but hee careth not to please God, neither doth he obey God, to labor 6. daies, and to see his hous∣hold labour; for whilest he is idle, or vsing some vaine pastime out of his calling,

his children & seruants dis∣sobey GOD, and mispend their time, and weaken his estate, and all through his owne carelesnesse to please God. Hee sheweth himselfe no good Christian: for a good Christian life is a care∣full life, not carefull of the world, but carefull least the world should hinder him a∣ny way frō seruing of God, either in being too negligent in his calling, and so prouide not for his houshold, & be∣come worse then an Infidel; or lest hee should bee coue∣tous, and become the man whom God abhorreth. And yet there bee some so igno∣rant, that they will say, The prodigall man beareth a no∣ble mind, But hee beares a

wicked mind, & they know not what a noble minde is, that say so. Our Peeres and Princes are called Noble men, because they beare no∣ble mindes, that is, they are vertuous and temperate, & discreet, gouerning the Cō∣mon-wealth according to their calling, regarding the vertuous, & keeping vnder the vicious, holding in the prodigall, who would run a∣way with a whole kingdom, if they might haue it: nay, no kingdome is able to satis∣fie prodigal persons; for their disobedient humour wil ne∣uer be satisfied, because they doe not labour to keepe the commandement of God. Some are more infected w^th this sin, then others, but all

that are not infected with prodigalitie, haue a disobe∣dient humour, they are vn∣discreet because they can∣not spend whē they should, and spare with discretion when the time is. They are vnthankful because they do not heartily thank God for his blessings, but wish they were more. Neither wil they bee thankefull to the King, nor a worthy noble Prince or Peere; for if they spend a little prodigally in their ser∣uice, they will thinke they are indebted to thē, though all of it were by the Prince liberally bestowed on them: but indeede such are not to be about Princes or Peeres, no more then the couetous. Some wise and learned men

haue disputed, whether the couetous or the prodigal be the worst member in the Common-wealth; but I pray God you nor yours be none of both: but here what the holy Ghost saith, The couetous is the man whom God abhorreth: The pro∣digall is worse then an infidell. And thus I leaue them, and pray to God for Christs sake, they and wee may leaue both those and al other sins, and take hold of Christ by faith, and liue through him with God for euer and euer.

CHAP. 42. Difference betweene an act & habite of sinning.

NOw you must know this, that the deare

children of God, for want of discretion, doe sometime an act, w^ch may be called coue∣tous & yet not vpon a coue∣tous, humor; and an act, that may be called prodigall, and yet not vpon a prodigall hu∣mour, but for want of discre∣tion at that time: for there is none so discreet at all times, that is not somewhat infec∣ted with either of these sins; for wee are infected with all sins; and therefore God, in great mercy to man, made the Sabbath, or Lords day, so that if a man did in sixe dayes ouerslip himselfe, as indeed we all do, and did not reconcile himselfe to God euery night, as we ought to do; yet on the Sabbath day, the Lord calleth him to him,

and sheweth him his faults, and wisheth him to bee re∣conciled vnto him through Christ, and breatheth into his face the breath of life a∣gain, and renueth in him the image of God again, that was decayed by his sin, and so he goeth home a renued man. And therfore I say, & say tru¦ly, that all the writers in the world cannot expresse, what hurt that man, woman or childe doeth himselfe, that doth not attend on the Lord on the Sabbath day, neither can any man or woman doe their seruants more hurt, thē to keepe them frō the Lords house that day. The Lord hath charged thee, that thou (if thou hast any vn∣der thee) shalt see thē come,

and come thy selfe, as thou wilt answere it: for the Lord himselfe is now there prepa∣red to teach thee and thine; and therfore go to him, and go prepared,* 1.138 clense thy heart of all earthly things, & know that hee is there to see thine heart, and all thine affection and behauior. Some wil say, I would goe to the Church, but there will be little: but I say vnto thee, I feare that thou wilt not learne that lit∣tle. If God, for thy disobedi∣ence, wil speak but a little to thee that day, yet thou hast a great deale to say to him; confesse thy sins, shew thine obedience, be an example to them, which would stay frō the presence of God, pray for his grace vpon thee and

them, & the whole Church, & appeale to the promise of God;* 1.139 When two or three be gathered together in his name, he will be with them: pray that GOD may send his word plentifully for Christs sake, although our sinnes deserue to haue it taken away alto∣ther; seek to doe some good to the poor, although there be but a poore company of you gathered together. Moue the people to prouide them∣selues a Preacher, tell them of their wants, speake to the Magistrates, mourne to see the Alehouses full, and the Church of God emptie.

CHAP. 43. The seruice of the Sabbath ought to be be publike.

SOme will goe to the Church of God in the

forenoone, and in the after∣noone they will serue God at home, but thou canst not doe God so great seruice at home: serue him six daies at home, and the seuenth go to the Church of the Lord, if God bee truely worshipped there, as I pray God he euer may bee in our Churches to the worlds end; and I pray God you may bee true wor∣shippers of God. And alwaies in the Church of God, both forenoone and afternoone, let there be one the more for thee. But of this I warn you, for the loue I beare to your soules & bodies; if you can∣not get the people to prouide a Preacher, w^ch may dispēce the Word truly & sincerely, remoue you, where you may

haue and heare the Word so preached; for where the Word of the Lord is not truly preach∣ed, the people perish for want of knowledge.* 1.140 But if you can get a Preacher where you dwell, and doe good both to your selfe and others, I thinke it better so; for the haruest is great, but the laborers are few;* 1.141 therefore pray the Lord of the haruest to send forth labourers into his haruest: for the true laborers indeed are not few, but verie few: for as the holy Ghost saith,* 1.142 All seeke their own, and not that which is Iesus Christs. All is taken heere, as it is in many other places, for the most part; for the most seek their own: nay, it would seeme well, if some would be contented with their owne;

but they seeke more then their owne: if they examine themselues well, they shall find it so; whereas the true Preachers of Gods word will be contented with lesse then their owne; so they may win soules vnto Christ they care not. They count al the world dung, as indeede it is, so they may bee Christs, and draw many to him. I hope in God, that through his grace som of you wil be preachers. I pray God, for Christs sake, to enlighten you with his Spirit, and giue you grace, that you may betruly godly, and very zealous for the glorie of God, labouring by all meanes possible to en∣crease the glorious kingdom of Christ. And of this bee

sure, if you will lose nothing of your own, you will neuer winne manie to Christ: and marke how the holie Ghost saith, They seeke their owne. He doth not say, They seeke more then their owne: but, They seeke their owne. As if he should say, as indeede hee meaneth; They busie them∣selues about seeking their owne, but in the meane time they neglect the great worke and the great businesse that I haue set thē about, to gather together the souls that Iesus Christ the Son of God shed his heart bloud for; & con∣trarie to all reason, they look for their wages, before they haue done their work. S. Paul which was called to be a Prea¦cher of the Word of God,

saith, Woe be to me, if I preach not the Gospel.* 1.143 But hee doth not say, Woe bee to mee, if I seek not goods. He saith, Ne∣cessitie is laid vpō me to preach the Gospell. But he doth not say, Necessitie is laid vpon me to get goods. Yet some of them will say, they must not lose their goods & right: ra∣ther they must go to law for them: but contrary to the Law of God, they neglect their duty in his Church, they doe not studie how to diuide the word of God a∣right, & to giue to euery one that which is fit for him. What doth the holie Ghost call negligent Preachers, but dumb dogs that will not barke?* 1.144 The dog will barke and giue warning to the whole house∣hold

within, if anie danger be neere: but those that shold deliuer my message vnto the people, they busie themselues about their owne affaires, they slumber and delight in sleeping: they will not call out to the people, and giue them warning of the danger that is neere them. I pray tell me, or let any man tell me if he be a good seruant, which will goe about his owne busi∣nes, and neglect his masters or no? no man will account of such a seruant, but will cast him off for naught: euen so God will cast them off for naught, that seek their owne, & neglect the diligent seek∣ing of that which is Iesus Christs.

CHAP. 44. The honourable calling of Mi∣nisters stained by worldlines.

I Must needs say, I haue bin verie desirous, and haue of ten begged of, GOD, that some of you might be Prea∣chers, yea and all of you and yours, if it might please his diuine Maiestie to bestow such graces vpō you, as were meet for so high a calling. But God knowes, I neuer de∣sired it, because you should get any thing in the world, but because you should get seruants to God, and soules to Christ, and because you might be so enlightned with the Word through the holy Ghost working within you, that you might make no ac∣count

of the world, as in∣deede it is nothing, nay, it is worse then nothing; for nothing doth no hurt, and the world doth much hurt. I pray not for the world, saith Christ, but for those thou hast giuen mee out of the world:* 1.145 those, that though their bo∣dies be in the world, yet their hearts, their minds and their affections are as high as hea∣nen.* 1.146 If you be risen with Christ seeke those things which are a∣boue, where Christ sitteth at the right hand of God: set not your affections on things which are on the earth, but on things which are in heauen. I pray GOD for Christ his sake, you may bee of those, which Christ prayed for, those which haue their

mindes and hearts busied a∣bout heauenly things, & ne¦uer taking care for the things of the world. Woe is mee, which feare, lest anie of you or yours should loue this world: but if it please God that anie of you heereafter should bee a Preacher, and loue the world, I cannot ex∣presse the greefe it would be to me, euen so long as I were in the world. If anie of you should aske me, if it were not as euill in another man, as in a Preacher? I answer, no; for it is a very dangerous and in∣deede a damnable estate to loue the world. I know what I say; I doe not say, to be co¦uetous, or desire to bee rich, wherby one is moued to vse vnlawfull meanes to get

goods: but I say, to loue law∣full goods which God hath giuen thee, and to neglect the seruice of God about them, if it be but in thinking of them, and to bee at anie time more loth to lose thy lawfull goods, then to go to law to the hurt of thy bro∣ther whom Christ died for, it is a wicked sin in anie man. To set a rent or price of any of thy lawful goods or lands, more then thou in such a case wouldest bee willing to giue, it is a wicked sin. To let or sell any thing to any man,* 1.147 for sinister respects, that thou doest not thinke to be the true and faithfull seruant of God, if thou maist let it well to those that are, is a sin. But to let a Farme to anie

that thou doest not think to bee the true seruant of God, but because he is richer, or is better able to pay thee, or wil giue thee more for it, is a great sin: For the earth is the Lords, and all that is therein, & he hath set thee as a stew∣ard ouer some part of it, and thou art by his appointment to let it to his children & ser∣uants that loue him; and be∣cause many things haue ma∣ny prices, he bids thee deale in all his businesse, as thou wouldest bee dealt withall in such a case. Hee biddes thee deale liberally with thy brother,* 1.148 that his soule may blesse thee: yet thou wilt neglect thy brother, whō thou seest care∣full to serue God in Christ, & let it to one that hath little

or no Religion in him, be∣cause thou seest that hee can deale more warily in the world, or more wisely, as the world cals it, though indeed it bee more wickedly before God: yet because thou seest he is more able to pay thee thy rent, thou wilt let it to him, who is indeed Gods ene¦my, and for whō God neuer made it: for God made these things for his children and seruants, & he doth neither loue God as his Father, nor obey him as a seruāt: neither will be more becom obedi∣ent to God, & seruiceable to his Church, if thou let him a good peniworth; whereas if he thriue not of it, he will raile on thee, and on thy re∣ligion, which is indeede a∣gainst

God; for he know∣eth not, that it is God that giueth power to get goods, and that it is God again, that keepeth men short: althogh sometimes with his mouth he speaketh it, yet the true knowledge of it dwels not in his heart; and if he grow rich vpon it, he will not bee liberal to the poore children of God, considering their wants as if they were his owne: for he hath no natu∣rall affection towards them, because they are not his bre∣thren. Loe, heere thou seest what to do with thine own, or, as somesay, Gods and thine owne; or, as the truth is Gods, and not thine own; and therefore thou maist of∣fend God in it: for thou art

but a tenant at the wil of the Lord, and art to depart at an instant; yet thou hast a great title vnder God for thy time and thy title is good, & law∣fully thou maist inioy them, yet the loue that thou bea∣rest vnto them is vtterly vn∣lawfull; for it is the loue that thou bearest to these world∣ly goods, that maketh thee to let them to such a tenant, as wil neither serue God, nor doe good to the poore ser∣uants of God. The man to whome thou lettest it, may be a ciuill honest man in the world: for among the hea∣then, yea, among the Iewes that would kil Christ again, if they had him, & hate the children of God; there are such as in the world wil deale

ciuilly, and pay at their day, perhaps, better then some Christian. But if thou beest the true childe of God, thou must haue a discerning eye of faith, w^ch euery one hath not, and know the childe of God from a ciuill man: nei∣ther maist thou iudge the o∣ther for all that, but pray for him, and hope that though he be not the true seruant of God now, yet in good time, by Gods grace he may bee. Thou maiest not impart the benefits of God, as neere as thou canst, but to those whō thou knowest to be the lords true seruants, and thou must do it for the loue thou bea∣rest to God. Why shouldest thou not loue Gods childrē much more then any goods

thou hast? There is great reason to doe it, able to per∣swade any man, if his heart be not of stone. For GOD made vs most excellēt crea∣tures, according to his owne image. Satan came by stelth and subtiltie, & through en∣uy stole away that excellent image from vs, and made vs most ougly persons, defor∣med diuels, so that we were ashamed of our selues, ran a∣way and hid our selues, and wee were good for nothing, but euil for all things, fit for nothing but firebrands of hell, into the which we were ready euery houre to fall, & God had said, that if we suf∣fered the diuel to deceiue vs, hell should bee our portion, the diuel stood gaping to re∣ceiue

vs: wert thou not in a miserable case then? I tell thee, we were all in this mi∣serable case. And I tell thee true, I am sorry at the heart, when I see any that doth not consider the case wherein he was, and I am afraide, lest a∣ny of you should forget the state wherein ye were, and so become vnthankefull, and fall into it againe. Oh, the danger is great! But tell me, wouldest thou not loue him, that would come and make thee like a God againe, and wash away al thy filthy poy∣son, and deliuer thee frō the slauery of the diuell, & from the fire of hel, and set thee in Paradice againe, yea in such a Paradice as the diuell can neuer haue power to deceiue

thee? and for thy better assu∣rance bids thee hold thee by him, and thou shalt neuer need to feare? If thou shoul∣dest not loue him and al his, thou wert greatly to blame. But I know now in thy di∣stresse thou dost not make so much question, whether thou shouldest loue him or no; for thou thinkest it vn∣possible but that thou shoul∣dest loue him and all his, & do whatsoeuer he would bid thee. If thou wert once in Gods fauour againe, thou wouldest not disobey him for all the diuels and worlds that euer were. But ôn the misery! heere is the thing: how is it possible that thou shouldest be helped? God is thine enemy, the diuell is

thine enemy, the world can doe thee no good, nor make thee cleane: for al the bloud within thy veines is corrup∣ted, thy hart bloud is becom most filthy poyson, & thou art become most vgly de∣formed like the diuell, and thou art a shame to thy self, although no body see thee but thy selfe, and hell fire is so bigge, that all the water in the world cannot quench it. Thus beginning to despaire, thy torments beginne to in∣crease, whē thou couldst see no way to escape it: but ôh the loue of God, the wonder∣ful loue of God toward thee neuer to be expressed, not for any goodnesse that is in thee; for behold here what a filthy creature thou art; but

for the euerlasting goodnes, that was in himself, his great mercy and wonderfull wise∣dome he found a way, euen for his own sake; or else man and his posterity had beene burning in hell fire for euer and euer. How did he find a way? he sent his only Son to wash this filthy creature mā, his only Son, I say, the Son of God. And how did hee wash him? No water would make him cleane: hee wash∣ed him with his owne bloud, & he sweat water and bloud with washing of him, yea, he shed his hart bloud, & gaue it man to drinke,* 1.149 that it might enter into his heart, and so run through all his veines, & so cleanse him indeed.* 1.150 Mans flesh was corrupted. The Sonne

of God brake his body, & gaue them his flesh to eate,* 1.151 that it might renue their flesh, and that their leprosie might be healed: and the Son of God did this indeed; he brake his body, and gaue it vs to feed on; hee shed his bloud, and gaue it vs to drink, or else we could neuer haue bin clen∣sed. But woe is me, God wold not accept him, he said that man for his disobedience to him, and obeying the diuell, must goe to hell and burne there. Oh the mercies of the Sonne of God, how is it pos∣sible they should be shadow∣ed out! for no body can ex∣presse the depth of it,* 1.152 that he would indure the paines of hel for vs: he being man,* 1.153 indured them; and being

God, ouercame them: hee stopped the mouth of the diuell, shut the gates of hel, tooke man by the hand, hee hauing washed him and in∣dured the paines of hell for him:* 1.154 hee takes him by the hand I say, and leads him to his father,* 1.155 hee accepts him in Christ. Oh the mer∣cies of God in Christ, that are neuer able to bee set out by man!* 1.156 Man throgh his fal wrought his vtter ruine a∣lone by himself; Christ the Son of God, hath wrought his recouery alone by him∣selfe, without the helpe of a∣ny,* 1.157 and set man in a far bet∣ter estate, then he was before; for now hee hath giuen him the hand of faith to hold on him,* 1.158 that he may neuer fall:

before, man was alone, but now hee is ioyned fast vnto Christ by faith.* 1.159 Now what hath man to do, To follow Christ, & take hold of him by faith. Not that man de∣serueth heauen by following Christ, no nor by his faith; but he taketh hold of him, which hath deserued heauē for him, and bringeth him thither, and setteth him in a glorious place by God his Father, and God accepteth him in Christ, & taketh him at his hands. No man cōmeth to the Father,* 1.160 but by me (saith Christ.) Now oughtest not thou in conscience to loue, obey, and follow his coun∣sell, that hath done all this for thee? & to loue his chil∣dren & seruants, better then

the children and seruants of thy vtter enemy the diuell? who was not only enemy to thee, then when he first cor∣rupted thee & thy seed, but hee is vtter enemy to thee still, & not only an vtter ene∣my to thee, but also to christ thy Sauiour, and will by all meanes hinder him, and im∣pouerish his kingdome, & if he can possible he wil bring thee frō Christ to hel again? And wilt thou inrich his kingdome for a little goods (w^ch Christ neuer bid thee get) who is an vtter enemy to thy Sauiour, and seeketh by all meanes to impouerish his kingdome, to speake a∣gainst his Word, to scoffe at them that follow him, yea, oftē stoppeth their mouthes 〈1 page duplicate〉〈1 page duplicate〉

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that would gladly speake on Christs side, saying, If thou art altogether on Christs side thou art not Caesars friend,* 1.161 & wilt not inrich his kingdom? Thou knowest when thou inrichest Satans kingdome, thou weaknest the kingdōe of Christ, in that thou weak∣nest thy faith; for thou canst not in faith part with any of thy goods, to one whō thou dost not think the seruant of God in Christ;* 1.162 and whatsoe∣uer is not of faith, is sin. And I prooue this vnto thee thus. When thou losest the fauor of God, and becommest a bond slaue of the diuel, thou losest all the blessings, which God in mercy hath made for thee, and bestowed on thee. But they did not then fall to

the diuell, but did fall to the Lord, whose they were; for they were not thine before, but the Lords, and therefore thou couldest not lose them, nor forfet them to the diuel: yet thou hast lost thē frō thy selfe, & they fell to the Lord, who lent thee them so long as thou didst serue him: but the Diuell finding thee pos∣sest of them, claimeth them now, not that hee hath any right to them, but like an v∣surping Tyrant, and it it was thy fault in yeelding thy o∣obedience to him, which ma¦keth him to claim thee as his bond-slaue, & all thy goods to be at his commandement; but thou hadst nothing to lose but thy selfe, and that thou losest, but Christ redee∣med

thee. Take heed there∣fore, for as an vsurping Ty∣rant, who hauing gottē once possession of a kingdom, will euer after lay claim to it, and will vse all the means he can to get it againe; and the first possession is not only a great light to make him get it the easier, but also it maketh him if he get it againe, to keep it more strongly, and fortifie it with a mighty power, & keep watch and ward in it, that he will neuer lose it againe: So will the Diuell, & therefore take heed thou deal not with any of the seruants of the di∣uell, nor by no means inrich his kingdome. If a noble and worthy-minded man, who hath great possessions, passe by some puddle, where hee

should see a harlot casting a∣way her own son, if he should inquire for the father, & find that contrary to nature, hee were run away from his own child, leauing it to vtter ruine & destruction; if this noble-minded Gentle-man should take vp the childe, and cause it to be washed, clothed & fed, and cause it to be instructed, & taught those things which it were fit it should learne, & when he came to be a man, hee should say, I found thee thus and thus, and seeing no body had care of thee, I took thee vp, and euer since main∣tained thee is good estate; & now I would haue thee ac∣quainted with my affaires & busines; for I meane to trust thee with those things that I

haue: for so it is, my King calleth for me, & the affaires of my Country require that I should neglect mine owne busines & attend vpon them; wherefore I leaue my Lands, Lordships and Tenements with you in trust, till I come again: let thē to my friends, & let thē such pennyworths, that they may well liue vpon them: let your owne friends some part of them; deale so in it, as at my cōming home I may finde you faithfull. Now if this seruant should neglect his charge, neglect his owne friends and his ma∣sters, and go for a little more rent, which his master cared not a whit for, & let his lands and tenements to his vtter e∣nemies, who growing rich

with the Lands and goods of this noble Lord, would bee ready to bidde him battle at his returne home, & to strike at him with his owne sword; iudge you, would not this Lord think, he had dealt ve∣ry euill with him? nay, would not euery honest man that should but heare of it, thinke & say that he had dealt most vildly with so good a Lord and Master, and that he were neuer meete to come in the company of an honest man againe? Thus hath Christ dealt with vs; When our wic∣ked father and vngodly mo∣ther, Adam and Eue, cast vs into the puddle of sin, & ran away, & left vs there, where we should neuer haue beene able to haue gotten out, Iesus

Christ, the onely Son of the high and mighty God, our mercifull Lord and Sauiour, came by, and washed vs, and brought vs vp at his own cost & charges, and we haue no∣thing but frō him; he taught vs himselfe in all good do∣ctrine; and being gone to o∣uercome the enemy of his King and Country, he hath left his goods with thee, bids thee to deale well with his seruants, and let them good penny-worths, and deale not with his enemies, neither make any mariage with thē:* 1.163 yet thou for a little money wilt buy and sell, marry and giue in marriage with them, yea & thinkest, because thou findest thē more rich in the world, they are better for

thee to deale withall; & yet they are the vtter enemies of thy Lord, and will bee ready at his comming to bid him battle, and strike at him with his owne sword.

CHAP. 45. The right use of goods.

HEere thou seest, what cause thou hast to loue Christ and his seruants, and how thou oughtest not to loue thine own; but to vse it, as the Lord hath appointed thee, whose indeede it is. If thou dealest not with thy Lords goods and lands, as he hath appointed thee, art thou not in a great fault? Surely thou hast nothing to say for thy selfe, saue to ap∣peale to his mercy, confesse thy sinnes, & amend thy life.

But if a Preacher, whō God hath enlightned to see, what he was out of Christ, & what he is in Christ, and hath wil∣led him to tell the people from his mouth, how he and they should now behaue themselues inwardly in their hearts,* 1.164 & outwardly in their goods and substance; if he, I say,* 1.165 Whom God hath set vpon a hill to giue light to many; if he I say; whom God hath giuen much vnto,* 1.166 and of whom much shall bee re-required; if he, I say, whom the sunne of vnderstanding should arise vpon; nay, if he, I say, in whose heart the glo∣rious Sonne of God should shine, will darken his glorie with the thicke clouds, or ra∣ther thicke clods of this ear∣then

world, his sin is great: but what did I say, darken their light? nay, they darken the light of the Gospell, that all should see to goe by: nay, they darken the glori∣ous light of the Son of God, & ecclipse his glory: wheras they should draw many vnto Christ by thier liberalitie and true preaching,* 1.167 they driue many from Christ by loue of their owne (as they say) & by their idlenes & negligence in preaching (as I say) & I say, this loue of their own, as they call it, is a thousand times worse in them, & doth a mul∣titude more of hurt, then in other ordinarie men, who loue the world as well as they; but there are not so manie that looke on them,

and God hath not set them for a light, as hee hath done the Preachers. And the rea∣son why the Preachers are many times ouercom, is this, because the enemie doth bend all his forces against them, not vnlike the enemy to the Israelites, vvho sayd, Fight neither against more nor lesse, but against the King of Is∣rael.* 1.168 So doth our enemy the Diuell, hee fighteth neither against more nor lesse, but a∣gainst the Captaines of the Church, namely the Prea∣chers; for he knoweth, that if they bee once ouercome, then the whole armie will soone bee confounded and brought to nought. Bee you all vpholders of them, which by no meanes can bee done

but by prayer; for as our preachers should pray for al, so all should send vp their praiers to Almightie God, in the name of his Sonne, to send his holie Spirit into the hearts of the Preachers, to sanctifie them throughout, that they maybe holy in bo∣die & minde, following the exāple of our Sauior Christ, vvho said to Peter his Apo∣stle, whom he had appointed to be chiefe Preacher to the Church of the Iewes,* 1.169 Peter, Peter, Sathan hath sought to winnow thee like wheat, but I haue praied that thy faith faile not. Againe S. Paul appoin∣ted by the Son of God to bee cheefe Preacher to the Church of the Gentils, vvit∣nesseth of himselfe, saying,

The messenger of Sathan was sent to buffet me, but I besought the Lord Iesus, that hee might depart from mee.* 1.170 Now in these tvvo great combates made betvveen the diuell & the deare children of God, ye see, that praier is the vvea∣pon vvhereby the Tempter is ouercome. Wherefore I earnestlie entreat you, let your praiers alvvaies be sent vp to God, through Christ, for the Preachers, & all such as are in high places, that so they continuing firme and stedfast, your faith may by thē be more confirmed. And the blessing of God Almigh¦tie, the Father, the Sonne, and the holy Ghost be with you all from this time, euen to the worlds end. Amen.

FINIS.

Notes

• * 1.1

  1.Tim. 5.8.
• * 1.2

  Mat.6. 33.
• * 1.3

  Num. 11.3
• * 1.4

  Ioh. 6.27.
• * 1.5

  Gal. 4.4.
• * 1.6

  Math. 4.23.
• * 1.7

  Rom. 4.25.
• * 1.8

  Heb. 2.14.
• * 1.9

  Ioh. 17.24.
• * 1.10

  Es. 49. 15.
• * 1.11

  Gal. 4. 19.
• * 1.12

  Rom. 9. 3.
• * 1.13

  Ioh. 6. 27
• * 1.14

  Mat. 20. 6.
• * 1.15

  Reu. 14. 13
• * 1.16

  Ioh. 5. 35
• * 1.17

  Ioh. 12.8.
• * 1.18

  Math. 19. 24.
• * 1.19

  Iam. 5.1.
• * 1.20

  1. Tim. 6. 10.
• * 1.21

  Math. 16. 26.
• * 1.22

  Ioh. 11.25. 26.
• * 1.23

  Psal. 1. 2.
• * 1.24

  Rom. 14.8.
• * 1.25

  Eccl. 12.1.
• * 1.26

  Deut. 11. 19.20.
• * 1.27

  Gen. 18.19.
• * 1.28

  Psal. 122.6.
• * 1.29

  The sto∣ry of Su∣sanna, though it be not ca∣nonicall, nor to be equalled to those books that are, yet it may bee true, and of good vse, as ma∣ny other histories written by men are.
• * 1.30

  Exod. 20. 9.
• * 1.31

  Gen.3. 12.
• * 1.32

  Prou. 2.18
• * 1.33

  Gen. 3.15.
• * 1.34

  Ioh. 6. 53
• * 1.35

  Gen. 3.6.
• * 1.36

  1. Sam. 19. 12.
• * 1.37

  1. Sam. 25. 3.
• * 1.38

  Gen.29.17
• * 1.39

  1. Sam. 1. 10.11.
• * 1.40

  Pro.22.6.
• * 1.41

  Gen.2.18.
• * 1.42

  Gen.6.2.3
• * 1.43

  1. King. 11.4.
• * 1.44

  1. Ioh. 2. 15.
• * 1.45

  2.Cor.6. 14.
• * 1.46

  1. Pet. 3.7.
• * 1.47

  Gen.2.24.
• * 1.48

  Psa.101.7.
• * 1.49

  Ex.20.10.
• * 1.50

  1.Tim.4.8 1.Tim.6. 6.7.8.
• * 1.51

  Matt.22.14.
• * 1.52

  Mat.6.16.
• * 1.53

  Mat.18.20.
• * 1.54

  Mat. 6.12.
• * 1.55

  Luke. 18. 13.
• * 1.56

  Mat.11.28
• * 1.57

  Num.11.5
• * 1.58

  Es. 48.22.
• * 1.59

  Psa. 3. 5.
• * 1.60

  Mat. 28.26.
• * 1.61

  Iohn 21. 25.
• * 1.62

  1. Thes. 5. 17.18.
• * 1.63

  Mat. 7.7.
• * 1.64

  Iob. 1.9.
• * 1.65

  Iob 1.9.
• * 1.66

  Ioh.15.8.
• * 1.67

  Mat.5.16
• * 1.68

  Ioh.16.23
• * 1.69

  Luk.6.25.
• * 1.70

  Mat.5.16.
• * 1.71

  Math. 5.19
• * 1.72

  Psa. 50.23
• * 1.73

  Mat. 16 24
• * 1.74

  1 Cor. 1.4.15.
• * 1.75

  Mat. 6.9
• * 1.76

  Mat. 6.6.7.
• * 1.77

  Ioh. 16.23
• * 1.78

  Mat. 7.7.
• * 1.79

  Mat. 7.9. 10.11.
• * 1.80

  Iohn 16.13.
• * 1.81

  Iohn 15.26.
• * 1.82

  Mat. 11.27
• * 1.83

  Mat. 11.28.
• * 1.84

  2.CO. 12.7
• * 1.85

  2.CO. 12.9.
• * 1.86

  Iohn 14. 26.
• * 1.87

  Iam. 4.6.
• * 1.88

  1. Cor. 6. 18. 19.
• * 1.89

  2. Thes. 3. 10
• * 1.90

  Eph. 6.16.
• * 1.91

  Mat.7.7.
• * 1.92

  Mat.6.6
• * 1.93

  There∣wards of Christs seruice are hea∣uenly.
• * 1.94

  Hab.2.6.
• * 1.95

  The dan∣ger of breaking promise.
• * 1.96

  Matth. 16. 17.
• * 1.97

  Luk.18.10
• * 1.98

  Luk.18.2.
• * 1.99

  Matth. 11. 28.
• * 1.100

  Matth.26. 41.
• * 1.101

  Iam.4.7.
• * 1.102

  Iam. 4.14.
• * 1.103

  Lu. 12.20
• * 1.104

  Exo. 20.9
• * 1.105

  Ro. 14.23
• * 1.106

  Ephe. 516
• * 1.107

  1. Cor. 3. 6.
• * 1.108

  Psal. 56. 12.
• * 1.109

  Matth. 19. 24.
• * 1.110

  Ioh. 6.27.
• * 1.111

  1. Tim. 4. 8.
• * 1.112

  1. Tim. 6.6
• * 1.113

  Mat. 6.33
• * 1.114

  Mat 6.34.
• * 1.115

  Psal. 37.5.
• * 1.116

  Matth. 12. 20.
• * 1.117

  Mat. 16.24
• * 1.118

  Ro. 8.32.
• * 1.119

  Iam. 1.15.
• * 1.120

  Ro. 7. 24.
• * 1.121

  1.Sam.17 34. 35.
• * 1.122

  Lu. 12.20.
• * 1.123

  Psal. 39.6.
• * 1.124

  Prou. 1.7.
• * 1.125

  Matth. 6. 28. 29.
• * 1.126

  Ro. 10.17
• * 1.127

  Heb. 11.6.
• * 1.128

  Mat. 27.5.
• * 1.129

  1 Cor. 6. 13.
• * 1.130

  Luk. 21.34
• * 1.131

  Mat 6.31. 32.
• * 1.132

  1 Ioh. 2. 15.
• * 1.133

  Matth. 12. 36.
• * 1.134

  1. Sam. 15. 22.
• * 1.135

  Ro. 13.8
• * 1.136

  Psa. 37.21
• * 1.137

  1. Ti. 5.8.
• * 1.138

  Iam 4.8.
• * 1.139

  Mat. 18.20
• * 1.140

  Prou. 29. 18.
• * 1.141

  Matth. 9. 37. 38.
• * 1.142

  Phil. 2.21.
• * 1.143

  1. Cor. 9. 16.
• * 1.144

  Esay 56. 10. 11.
• * 1.145

  Ioh. 17.9.
• * 1.146

  Col. 3.1.
• * 1.147

  The dan∣ger of dealing with wic∣ked men.
• * 1.148

  Iob 31.29
• * 1.149

  Mat. 26.27.
• * 1.150

  Gen. 6.12.
• * 1.151

  Mat. 26.26
• * 1.152

  Eph. 3.18. 19.
• * 1.153

  Gal. 3.13.
• * 1.154

  Iohn 14.7
• * 1.155

  Iohn 8.36
• * 1.156

  Eccl. 7.29
• * 1.157

  Iohn 3.16
• * 1.158

  Ioh. 11.25
• * 1.159

  Mar. 16.16
• * 1.160

  Mat. 11.27
• * 1.161

  Ioh. 19 12
• * 1.162

  Ro. 14.23.
• * 1.163

  2. Cor. 6.14.
• * 1.164

  Tit. 2.1.
• * 1.165

  Mat. 5.14.
• * 1.166

  Luk. 12.48
• * 1.167

  1. Tim. 4. 16.
• * 1.168

  1. King. 22 31.
• * 1.169

  Luk. 22.31.
• * 1.170

  2. Cor. 12. 7.8.