An eye to heauen in earth A necessarie watch for the time of death, consisting in meditations and prayers fit for that purpose. With the husbands christian counsell to his wife and children, left poore after his death.

THE HVSBANDS Christian counsell to his Wife and Chil∣dren, left poore after his death.

PART. 1.

Death certaine, his comming vncertaine.

BY the former Discourse, ye may per∣ceiue, that Death will certainly come vpon mee

and you, as vpon all men; but when, where or how, no man knowes; and that after death, all shall come to Iudgement, and yeeld account for whatsoeuer they haue done in this life, and therefore wee all should prepare vs against the time, by continuall watchsulnesse in well-do∣ing.

You may also conceiue, and I know, you haue too well experimented my poore estate to bee such, as I cannot leaue behinde me such testimonies, of my worldly happinesse as ma∣ny other men doe to them they leaue behinde them, that may challenge some remembrance by their

worldly substance. And therefore, in stead of such commemorations, I desire, before I goe hence, and bee no more seene, to leaue such token of my loue towards you, as I can; that you may likewise remember mee in Christian imitation, after my death, wishing you to take that in good part at my hands, that I shall giue you in counsell, though words, I know, make none wealthy.

In stead therefore of * 1.1 Possessions, and Pecuniary Portions, I wish you euer to esteeme the fauor, loue, and prouidence of God, your chiefest riches, who as he hath been euer mine: so will hee bee assuredly

yours, if in faith yee serue him and seeke him. Bee yee therefore patient in that, which in this life ne∣cessitie inforceth to be vn∣dergone, howsoeuer hard and vnsauourie it bee to flesh and bloud: and make of that necessitie a ver∣tue; which if bee taken with grudging, turnes into sinne.

The time will not bee long, which will giue end * 1.2 to the greatest miseries, then what difference can there bee obserued, be∣tweene them that haue a∣bundance, and them that haue least; they shall carrie equall portions to their graues, only nakednesse, which both the rich and

poore, the glorious and the base brought into the World with them: yet their future portions may differ, as did the Rich mans * 1.3 and Lazarus.

Let vs therefore, as long as we liue together, couple and comfort our hearts to∣gether in the Lord, whose pleasure it is (and that in * 1.4 loue) to keepe vs low in this World, to the end wee should not be transported from the loue of heauenly, to earthly things; the best whereof is our bodie, which yet is compared to a Flowre, that fades and comes to nothing.

If therefore pouertie and afflictions continually pos∣sesse vs, and presse vs

downe, euen vnto our liues ends: Let vs rest euer faithfull, cleauing con∣stantly vnto God, for hee careth for vs; so shall wee * 1.5 bee the lesse carefull for worldly things.

Care not for your liues (saith Christ) namely, what * 1.6 yee shall eate, or what yee shall drinke, nor for your bo∣dies, what yee shall put on: * 1.7 for the bodie is more worth then meate, and of more va∣lue then rayment, bee it ne∣uer so precious: yet shall it naturally rot as the Gar∣ment doth: but so much the more precious is the bodie, though it perish, by how much it shall bee fu∣turely glorified. But the bodies of the disobedient

and wicked, are so much the more base and vile then is a garment, by how much it shall not so total∣ly perish as the garment doth, but bee reserued and raysed to endlesse tor∣ments.

The fowles of the ayre * 1.8 are brought in by Christ, to teach man to cast his care vpon God, Who careth * 1.9 for the verie fowles, though they sow not, nor reape, nor carrie into barnes, yet they are fedde and nourished by God: but they are not idle: for as God hath ordained food for them, so are they to flye to and fro to seeke it; teaching as not to rest careles of lawfull labours, though Christ say, Care

not for to morrow: but ra∣ther that we should bee so much the more industrious euery where, by all meanes & at all times, in our law∣full callings, omitting no opportunitie lawfully to encrease our store.

Christ likewise by way * 1.10 of comparison, brings in the Lillyes of the field, set∣ting their glorie to the glorie of our corrupt bo∣dies; shewing, that al∣though wee labour and toyle, and carke and care, * 1.11 and busie our bodies and braynes about superfluous and vanishing things, wee can neuer bee comparable to the glory of the Lilly, & other glorious & beau∣tifull flowers; no not Salo∣mon

in his most glorious robes: yet as glorious as these beautifull flowers are, they quickly fade and fall away.

Whereby we are taught, * 1.12 that how gawdily or glo∣riously soeuer we couet to beautifie our bodies, wee make them neuer the more permanent, but, as these * 1.13 flowers wither and fall, leafe after leafe, through the defect of the sap, that first caused them to flou∣rish: * 1.14 so man, liue he ne∣uer so long, and neuer so full of glorie, when the sap of nature begins to wax drie in him, his most glorious leaues begin to fade and faile, one after another; the strong men

(his legs) begin to wea∣ken and falter; the grinders (his teeth) fall out of the head; the lookers, (the eyes) wax dim, & one part after another decayes, till the bodie totally comes to dust in the graue.

This is the glorie of the most glorious; hee buds, blossoms, ripes, & rots, as doth the flower in the * 1.15 garden, the grasse of the field, and as a shaddow, a dreame, and as a fancie flyes to his end; and liue he neuer so long, his life is but as a tale that is told.

Doe wee not daily see * 1.16 the youngest & strongest among humane creatures, liuely, full of agilitie, and corporall actiuitie in the

morning; who yet before night are eyther naturally or accidētally oftentimes cut downe, and in their graues?

Why therefore should * 1.17 I, or you, that shall per∣chance suruiue me, be so sollicitous, and ouercare∣full of worldly things? e∣specially seeintg he longest liuer cannot enioy what he desireth, with any true contentment, aboue for∣tie or fiftie yeeres: for till he bee twentie, hee is vn∣der gouernment, not at his owne will: after that, he is wearied with labours, and cares of the world; & when he comes to sixtie or seuentie yeeres, hee be comes decrepit, vnapt, &

vnable to follow his owne occasions.

To bee in league with * 1.18 death, as hoping he will forbeare the execution of his warrant vpon vs, or by arte to indeuour to put off old age, though many desire it, none can doe it; the richest by his gifts, the strongest by his valour, the wisest by his policie, nor the most cunning by any artificiall deuice or strata∣gem he can contriue.

Who can free himselfe of a feuer? who can rid himselfe of the gout, of the stone, or of any other inherent infirmitie of the bodie? Surely none but death: death is the Phisi∣cian * 1.19 that cures all the dis∣eases

present in the bodie: yet we like not his phisick, wee are contented to vse art, money we willingly giue to auoyd it; and yet it is commonly seene, that hee that seekes and desires most to prolong his life, is most suddenly taken by death: and he that seekes most to flie from it, him it followes euen at the heeles: and hee that co∣uets most to saue his life, soonest loseth it.

I thinke it therefore * 1.20 greatest wisdome, so farre to couet long life, as it may stand a blessing of God; during which life, we are to meditate neces∣sarily * 1.21 two especial points, namely, how to leade our

liues, & how to entertaine death when it comes.

As touching the first, * 1.22 we are inioyned, & there∣fore bound to liue godly; which comprehendeth all the dueties of a Christian life, which duties although * 1.23 they be many, are all per∣formed by holy obedience to God, which consisteth in a perfect obseruing of his diuine Precepts, name∣ly, * 1.24 in doing that which is good, and auoyding that which is euill.

The good commanded, * 1.25 cannot be done by nature, which is corrupt; but by grace, freely giuen: the euill, which is forbidden, comes, and is done by na∣ture. The effects of good

and ill affections, consist in action, by seuerall opera∣tions: the good which we doe, God worketh both in vs and by vs; the euill which wee doe, is of & by our selues: The like in suf∣fering; the good suffer e∣uill with patience, not the euill of doing, but the bea∣ring of euils and wrongs offerd, without grudging: The wicked suffer euen goodnesse, as it were, a∣gainst their wils, and com∣mit euils against the good wittingly, and with their wils: The good endeuour to leade their liues vnspot∣ted in the world, not as did many Heathen Philo∣sophers, who had both the actiue and passiue parts of

doing good, and suffering euill, & that in great mea∣sure of patience, wanting only diuine knowledge, & consequently, faith: which are no more ours by na∣ture, then they were theirs.

Therefore, if I, or you * 1.26 should onely indeuour a kinde of Philosophical out∣ward and morall goodnes, without the internal wor∣king of grace through faith; wee should by our such doing and suffering, gaine but that which they gayned, a bare name of ho∣linesse; although wee (as some of them did) would voluntarily giue our bo∣dies to death, wee should thereby gain but the more future miseries.

In all our doings and * 1.27 sufferings, wee must set GOD alwayes before the eye of our mindes, taking hold of Christ by faith, by whome hee hath reueiled himselfe vnto vs (to be our louing Father) not vnto them: without Christ, wee are euen as the former Gen∣tiles were, vnder the curse; but, by and through him, made heires of the King∣dome of glorie: whereof (although these Philoso∣phers were endued with humane wisedome farre a∣boue vs, they had yet no vnderstāding of, nor were partakers of that true glo∣rie which is by Christ.

Therefore must we, that liue in the light of Truth,

striue to bee partakers of * 1.28 better things then they, that liued in the darknesse of ignorance: for vs to come short of their care (of do∣ing the good they suppos'd good) in doing that wee know to bee good, were most palpable idlenesse, and seuerely punishable.

We must therefore, while it is to day, studie, and pra∣ctise to be holy in deede, not in shew, like the Pha∣rises, whose seeming san∣ctitic was all external, and internally were prophane hypocrites.

As touching the second point of Meditatiō, name∣ly, * 1.29 of the vncertayne com∣ming, and to be prepared for death: cast your eye vp∣on

the fore-part of the former treatie, where you may peraduenture finde matter of Meditation tou∣ching this point. In briefe, Remember your ends, name∣ly, death; and if you haue any grace, it will preuent sinne in you: so walke in health, as if you should presently die: ye shall find it a remedy against the va∣nities of this life.

Who can thinke of pre∣sent death, and yet delight himselfe in the vncertayne things of this world? Hee that is still dying, begins his eternall life here, and remembers that hee hath here no continuing Citie; * 1.30 and therefore thinks of, & seekes that which is to

come; not liuing as the se∣cure conetous man in the Gospell, flattering his soule to remaine many yeeres in his bodie, not hauing one night to liue.

Yee are poore, I con∣fesse, * 1.31 I cannot enrich you, and therefore to disswade you from couetousnesse, may seeme superfluous; yet I thinke not, but a begger may be as couetous, and as greedy to get & hoord vp, as the richest man: flie it therefore in your smallest meanes: it is the roote of all other sinnes, it depriues men of the sense of future good or euill; auoid it, left death steale vpon you, and finde you so doing: depend * 1.32 on Gods prouision & bles∣sing

of your owne lawfull and laudable industries; He is your heauenly Father, and knoweth whereof ye haue neede; seeke him, hee will be found, he will supply all your occasions, if yee bee faithfull, though yee were neuer so poore.

DAVID depending on * 1.33 God, found by experiēce, that the righteous were neuer left destitute, nor their faithfull children to begge. Cast then your care vpon God, for hee careth for you: And let not the care of the things of this life preuent your carefull pre∣paration to a better life, which you cannot attayne vnto but by death: and therefore indeuour so to

liue, as God may bee glo∣rified in your death, not giuing your members as wea∣pons * 1.34 of vnrighteousnesse, vnto sinne here: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as wea∣pons of righteousnesse vnto GOD. Striue against your owne corruption, and let * 1.35 not sinne raigne in your mor∣tall bodies, that yee should o∣bey it in the lusts thereof: for, When lust hath conceiued, it * 1.36 bringeth forth sinne, and sin, when it is finished, bringeth forth death; not the death of the body only, which is but a dissolution of the soule from it for a season: but the death both of soule and body, which is

eternall. Walke therefore in * 1.37 the Spirit (saith Saint Paul) and yee shall not fulfill the lusts of the flesh. Ye haue the light, walke not in darknes; for, he that walketh in dark∣nesse, * 1.38 walkes hee knowes not whither: while yee haue the light therefore, walke in it.

So walke as your hearts * 1.39 may mooue from euill to good, from sinne to sancti∣tie; cease to do euil, learne to doe good, and practise it. Learne of Dauid, to run the way of the Lords Cō∣mandements: Walke not in * 1.40 the counsell of the wicked, stand not in the way of sin∣ners, nor sit in the seate of the scornefull: but, delight * 1.41 your selues in the Law of the Lord, and thereupon medi∣tate

day and night, so shall yee bee blessed in life and death.

Yet thinke not to bee * 1.42 free from troubles, ene∣mies, and crosses, how sincerely soeuer yee liue; nay, the more carefull yee shall be to lead a holy and a godly life, so much the more will Satan seeke to peruert you: bee not dis∣maid, cease not to walke honestly, as in the open light, that men may see your good works, and glorifie your Father which is in heauen.

PART. II.

Gods prouidence to∣wards his.

IF pouertie & want oppresse you, Let your Petitions bee vnto God, who, as he giueth seede vnto the Sower, so shall he administer vnto you meat, drinke, and all things neces∣sarie.

Remember the rich mer∣cies of God, which he hath euer shewed to his faith∣full distressed children. He sent his Prophet Abacuck to Daniel, when hee was * 1.43 not only a prisoner, and out of the reach of all his friends, to releeue him, but had for his companions,

the fearfull deuouring Ly∣ons, * 1.44 whose mouthes that most mightie God (who will bee yours) closed vp, they could not hurt his seruant. God might haue sustayned him with-out foode, as he did Moses and * 1.45 Eliah; but to shewe his secret mercies by visible meanes.

Remember also the mi∣serable estate of that poore distressed woman Hagar' * 1.46 who was so farre from any hope of worldly helpe in the barren wildernesse, ha∣uing a most heauie heart for her poore infant, that * 1.47 with the mother was like to perish, for want of a cup of cold water, despairing, as it were, in her selfe, laid

away the childe from her, forsooke it, as loth to see the sorrowfull spectacle of its death, and looked vp vnto GOD that saw her, whose mercy and compas∣sion was such towards her, as hee opened a Well of water, & opened her eyes to see it, whereby shee re∣freshed her selfe, and re∣lieued her child: shewing thereby how carefull the Lord is of the distressed e∣states, euen of such as are out of the couenant of grace; * 1.48 how much more of such as take hold of him by faith in Christ, namely, of them that truly feare him, faith∣fully beleeue in him, and vnfainedly serue him? * 1.49

When Samson had wea∣ried

himselfe, combating with the Philistims, became so weake and faint, as hee was readie to perish for want of water to refresh * 1.50 him: did not the same God (yea, our God, the God of the faithfull) giue him drinke out of the drie iaw∣bone of an Asse? Could he bring water sufficient to quench his great thirst, out of so small and so drie a vessell? yes, for as long as hee desired to drinke, so long it yeelded water; like as did the oyle, which by the power of the same God, Eliah infused into the emptie vessels of the widdow of Sarepthah, it * 1.51 ranne so long as shee had vessells to contayne it.

When Christ turned water * 1.52 into wine, it ceased not till all the vessells were filled vp to the brim.

So doth the same God, * 1.53 euen to this day, deale with his children, whom he neuer ceaseth to fill and feede, as long as they haue faith to receiue his bles∣sings, and necessitie to haue them.

Hee fed foure thousand * 1.54 with seuen loaues and a few fishes; and fiue thousand with fiue loaues and two fishes, besides women and children: hee could with the same meanes haue fed a more infinite number, his power is so absolute, what hee will, hee works, and what hee commands, is

done. The hard Rocke * 1.55 must yeeld Riuers of wa∣ter, shewing that he can mollifie the heart of the most cruell Tyrant, and in stead of afflicting, to comfort his children. The deuouring Rauen, when God will vse him, contra∣ry to his nature, shall carry foode to his distressed E∣liah: * 1.56 so doth hee at this day, doubtlesse, worke the hearts of most obdurate men, to doe good, as it were contrary to their condition, to them that feare him, and faithfully call vpon him in their di∣stresses. * 1.57

The examples of Gods presence, with his loue vn∣to his, and his power and

prouidence ouer his faith∣full children, are in the Scriptures numberlesse. The like are of his iudge∣ments towards the wic∣ked, not only particular e∣nemies of his, as was Pha∣raoh, Nebuchadnezzar, Sc∣nacherib, Herod, and o∣thers, but against whole Kingdomes, Cities, & Mul¦titudes; the Kingdomes of Israel and Iudah: where are they? Is not the Scep∣ter departed from them, for the wickednesse of the people that dwelt in them?

Sodom, Gomorrah, Ze∣boim, * 1.58 Admah, and Zegor; where are they? Came not fire & brimstone from hea∣uen vpon them? How did the same God cōfound Ie∣rusalem,

the slaughter-house, as it were, not only of his Prophets, but of his owne innocent Sonne? and doe wee not see daily GODS iust iudgements vpon di∣uers Countries & People, by fire, inundations of wa∣ter, by pestilence, warres, and famine? And is not the sudden hand of God vpon such as at this day blas∣pheme his Name? Needes there examples of such as haue beene striken, some dumbe, some blind, some dead in an instant? Doe not our owne eyes? besides our owne; yea, moderne Histories witnes the same? Terrible is the Lord in his wrath; and who shall stand * 1.59 in his sight when he is angry?

He is terrible, euen to the * 1.60 Kings of the earth: Nay, vn∣to such as seeme to be, and are not truely religious, as Ananias and Sapphira his * 1.61 wife, who lying vnto the holy Ghost, were striken suddenly dead: It is a fear∣full thing to fal into the hands of the liuing God, especially when he is angrie.

We are all by nature the children of wrath, dead in * 1.62 trespasses and sinnes. So is al the world subiect to the iudgement of God, being found guiltie in his sight. If GOD therefore should * 1.63 marke what is done amisse, who could abide it? or ex∣pect worldly cōforts from him?

Therefore, whether yee

shall in this life receiue po∣uertie * 1.64 or riches, sicknesse or crosses, or whatsoeuer calamities and afflictions, and in what measure soe∣uer, perswade your selues, that it is far short of what yee haue deserued: there∣fore, take his chastisemēts with patience, and ende∣uour * 1.65 stedfastly, alwayes to abound in the workes of the Lord, assuring your selues, your labour shall not bee in vaine: for, God wil be euer readie to work for you beyond that yee are able to aske or thinke.

PART. III.

Obiection against Gods mi∣raculous working at this day.

SOme yet wil say, that the time of Gods working miracles, name∣ly, miraculously, and be∣yond the apprehension of naturall vnderstanding, is past and ended; and there is now no experience of such supply by Gods pro∣uidence, as when God sent Eliah to the widdow of Sarepthah; and foode by a Rauen: extraordinarie meanes indeede, which nowe are neither visibly nor actually done.

Beware of this rash cen∣sure;

it is the voice of meer * 1.66 Infidelitie: for, God is God yester-day (namely, of old) and to day, and for euer, his loue is not diminished, his power is not weakned, his prouidence preuented, nor his command and absolute authoritie ouer his crea∣tures any way, or by any meanes encountred, or the execution of his will op∣posed: but is euen the first and the last, neuer altering nor changing: but as hee had subiects of mercy and iudgement to worke vpon, and meanes by which to worke; so hath hee at this day, and vntill the finall dissolution of all things, he will still work by meanes, without meanes, & against meanes.

His promises are Yea, & Amen, not to our Fathers only, but to vs, and all po∣sterities for euer: & those he performeth at this day, yet not so visibly and ap∣parantly, as in the dayes of our Fathers of old.

We haue not a Moses, * 1.67 I confesse, to bring water out of the Rocke, by striking with his rod: nor an Aaron, to turne a Rod into a Serpent, and to deuoure the coun∣terfeit Serpents of the In∣chanters. Wee haue no E∣liah, * 1.68 to pray for fire to con∣sume Gods enemies: nor an Elisha, to diuide a Ri∣uer * 1.69 with his cloke: No Paul, that with his word * 1.70 can dispossesse a spirit of di∣uination: nor a Peter, that * 1.71

with his word can make a cripple to goe sound.

Many miracles in for∣mer * 1.72 times done, are recor∣ded both in the old & new Testament, through the power of GOD, by the hands of men: which kind of working miracles, are ceased; but the power of God continueth the same for euer, euer working wonderfull things with-out the cōpasse of humane apprehension, and sets be∣fore our eyes daily exam∣ples of his extraordinarie working in mercy, for the comfort of his children: and (as before is said) in iustice and iudgement a∣gainst the wicked, accor∣ding to the song of the

blessed Virgin: The Lord * 1.73 sheweth strength with his arme, he scattereth the proud in the imagination of their hearts, he putteth downe the mightie from their seate, and exalteth the humble and meeke, he filleth the hungrie with good things, and sen∣deth the rich emptie away.

Is not this a strong con∣firmation of the faith of Gods children, plunged in perils, visited with afflic∣tions, and tossed to and fro in the troublesome and tempestuous Sea of this world? in which, are they not cōmanded to pray for their deliuerie? And to whom pray they? not vn∣to the same GOD as our forefathers did? If GOD

therefore were not now in his Mercie, Loue, Power, * 1.74 and Prouidence as hee was then, as able and willing to helpe; wee were taught both to pray and to feare in vaine, neither his Mer∣cie, nor Iustice could ap∣peare, as with our owne eyes wee haue seene the wicked to perish, and the innocent deliuered, euen by the hand of God him∣selfe: that his Glorie and Power might, by the iust punishment of the one, and maruellous deliuerance of the other, be seene and ce∣lebrated of all them that feare him.

The Holy Ghost doth e∣uery where in the Scrip∣ture make vs see and per∣ceiue

the great and mani∣fold benefits, which come * 1.75 by aduersitie: he declareth them to all, but all haue not the true apprehension, that it is sēt for their good. And vnlesse ye be inlighte∣ned in the spirit of your mindes, and the cloudes of your carnal cogitations be driuen away by the wind of diuine vnderstanding: yee cannot but mistake the good pleasure, loue and fauour of God (that cau¦seth all things to worke together for the best to them that loue him) and grudge at your heauenly Fathers Discipline.

Ye are poore: murmure not, nor grudge at the prosperitie of others:

Learne of Dauid the con∣trarie, * 1.76 who in his haste, and vnaduisedly fretted to see the prosperitie of the wicked, that alwayes prospered and in∣creased in riches: And thought indeed, that God * 1.77 made no difference be∣tweene the good and the bad, the righteous and the wicked; and therefore thought it a vaine thing to bee curious to liue well: considering, that notwith∣standing his continuall seruing of God; yet was he punished and chastened euery morning, namely daily: the wicked still secure, and in no danger; this strange course of Gods working, hee (as it were) admired, and began to consider, if

hee could finde out the cause; but it was too deepe for his naturall wisedome, * 1.78 but when hee entred into the Sanctuarie of God, when he had consulted with the ho∣ly Spirit of God, and had learned his Word; then he vnderstood what the end of these flourishing men would be: he considered, that God had set them in slipperie places, how hee east them into sudden deso∣lation, * 1.79 wherein they perished and were fearefully confoun∣ded. Put therefore your trust in God, he will guide you in all your occasions by his counsell, and after your godly life ended, hee will receiue you to Glorie. * 1.80 Seeke therefore neither

helpe nor comfort, but of GOD alone; for there is none in Heauen but hee, and desire none in the Earth, but him.

If ye fall into troubles, beware as neere as ye may it bee not for euill doing: for the Magistrate beares the Sword for sinners. If ye * 1.81 bee troubled for well-do∣ing, yee need not feare, yee haue God on your side, and his Minister the Ma∣gistrate, in his stead to de∣fend you.

Troubles and aduersi∣ties, of themselues, as they * 1.82 are sent of God, are to be borne with more then pa∣tience, euen with ioy: they shall cause your mindes to bee set on things profita∣ble,

and will make you wise in learning good things. Therefore, saith Dauid, It is good for mee that I haue beene in trouble, that I might learne thy Sta∣tutes.

PART. IIII.

The benefit of aduersities.

ADuersities bring those that are much exercised with them, to the con∣tempt of earthly, and de∣sire of heauenly things. Paul, that sanctified Vessell of God, had many afflicti∣ons, imprisonments, whip∣pings, scourgings, sto∣nings, reproches; which

hee yet imbraced, for the loue of Christ: and they wrought in him a hatred of worldly things, and de∣sired only to be disselued, to be with Christ his Master in Glorie: acknowledging that Christ was his (as he is our) life: and death was to him (as it shall bee to vs, if wee liue here in him) ad∣uantage.

The light affliction, which * 1.83 yee shall here indure but for a moment, shall cause vnto you a farre most excellent and e∣ternall weight of Glorie. Therefore looke not on, with a longing desire for the things of this life, which are seene: but for the things that are not seene, for The things that

are seene, are temporall; but the things that are not seene, are eternall.

Who then would not * 1.84 rather long to bee clothed with that House which is from Heauen, then to re∣maine here in a base Cot∣tage, full of troubles, and most vncertaine? whatso∣euer yee indure here, yee cannot merit by it: for it is only either in way of a punishment for sinne, or sent of God to preuent sinne.

I account not (saith Saint * 1.85 Paul) that the afflictions of this present time, are worthy of the glorie, which shall bee futurely shewed me. If Pauls afflictions could not merit the glorie to come; how

much lesse shall yours or mine.

Wee must make our ac∣count before-hand, not to goe to Heauen, by eating and drinking, by getting and hoording, by pleasure * 1.86 and profit; but through hunger, nakednesse, Po∣uertie, Enemies, and many troubles and afflictions: Therefore saith the Wise∣man, Refuse not the chaste∣ning of the Lord, neither be grieued with his correction: for whom the Lord loueth, * 1.87 him hee correcteth, euen as the father doth the childe in whom he delighteth.

So that afflictions ap∣proue you the Children of God, if with patience yee endure chastening: for by

correction, God offereth him∣selfe vnto vs, as vnto sonnes; and if yee bee without corre∣ction, whereof all the Chil∣dren of God are partakers, then are yee bastards and no sonnes.

PART. V.

Great difference betweene the Children of GOD, and Worldlings.

THere is, in deede, great difference, betweene the chil∣dren of God, and the men of this World, in this life: for, Uerily, verily, (saith CHRIST) I say vnto you, (vnto his owne) yee shall weepe and lament, but the

World (Worldlings) shall re∣ioyce, and yee shall sorrow, but your sorrow shall be tur∣ned into ioy, and your ioy shall no man take from you.

Seeing the God of Truth affirmeth this good, * 1.88 from the seeming euill of affliction, I hold correction, which comprehendeth all aduersities, to be good, for that it maketh prosperitie the sweeter whē it comes, and to learn vs how to be∣haue our selues in both; as to be patiēt in the one, and not to waxe proud in the other; but in what estate so∣euer ye bee, to bee therewith content: as was Saint Paul, Who had learned (not of the * 1.89 World, though in the World) to know how to bee

abased, and how to abound: Euery where and in all things, hee was instructed both to be full and to be hun∣grie: hee was able to doe all things, through Christ that strengthened him.

It is not then in our * 1.90 power to beare afflictions, and to endure all things with patience, namely, troubles, and to be thank∣full in prosperitie, it is the gift of GOD in Christ: wherefore, seeing yee suf∣fer according to the will of God, commit your soules to him in well-doing, as vnto a most faithfull Creator.

Yee see then, that it is * 1.91 necessarie for you, some∣times to suffer afflictions, that ye may call to minde

your sinnes, the cause of your afflictions, and then the remedie of your sinnes. The whole need not the Phi∣sician, but they that are sicke. The rich need not to seeke God, they haue enough, but the poore that want. Therefore doe the poore and needie, and men affli∣cted yeeld him more ho∣nour, then the ••ich and prosperous, and are euer more occupied in spirituall exercises, then they to whom all things doe so prosperously succeed, as they scarcely haue leisure to thinke on the calling vpon God.

Trouble, no doubt, is * 1.92 irke some to a carnal mind, but to them that feare

God, acceptable, keeping them from securitie. For as long, and as often, as the Israelites enioyed peace and prosperitie, they be∣came secure, carelesse of seruing of God, and to forget his blessings. But when troubles came vpon them, and Enemies beset them, then they sought the Lord, and he deliuered them out of their distresse. Seeke the Lord alwayes, and ye shal find rest for your soules.

Among all other affli∣ctions, * 1.93 Pouertie is one of the greatest, and by diuers meanes seizeth vpon a man. Some actiue, some passiue: the actiue, are in∣ordinate expendings, ga∣ming, and a riotous, and

lasciuious life. The passiue, are either Gods visitati∣ons, as were Iobs, or Selfe∣idlenesse, the Mother of Po∣uertie, the Step-mother of Wisdome and Godlinesse: flye therefore these; Ryoting, and Idlenesse: as two dan∣gerous Vipers that de∣uoure a man ere hee bee a∣ware; vse therefore lawfull meanes commanded, ho∣nest and vertuous ende∣uours, in some necessarie, and praise-worthy Profes∣sion or calling. The Bee * 1.94 and the Ant, little Crea∣tures teach you to bee in∣dustrious, who cannot a∣bide an idle drone or slug∣gard in their societies. Therefore haue they euer sufficient.

PART. VI.

The idle presume to haue that they deserue not.

IDlenesse presuppo∣seth Presumption: for how idle soe∣uer the slothfull person is, yet hee presumeth to craue and haue what hee deser∣ueth not; neuer comes good successe to him that so presumeth, though it succeed sometimes to sa∣tisfie his euill desire, yet it brings with it an vnsauou∣rie reward, such as com∣monly befalleth him that feareth not God.

To liue without labour, * 1.95 cannot be held libertie: for while the bodie is idle, the

minde is sowing the seeds of sinne, and within few dayes he reapes the fruites of sorrow.

Without good care and diligence, no estate can prosper: and by industrie, the meanest estate is made competent: and what is la∣bour? It is not, as some idle drones account it, a bur∣den to the bodie: no, it is light and easie, if the mind * 1.96 be willing, to which no∣thing is more irkesome then idlenesse, and corpo∣rall ease; yet some thinke nothing so consonant and agreeable to their great∣nesse as idlenesse, or (which is as ill) euill and forbid∣den imployments: and therefore is not labour

simply commendable: for there is labour in forbid∣den vanities; and paine in whatsoeuer pleasure. But labour allowed of God and good men, is that which is seasoned with the feare of God: for it neuer goeth without the blessing of GOD, which it euer finds by the successe.

If therefore such an in∣dustrious * 1.97 man seeme poore by reason of his basenesse, yet is he rich, hauing the blessing of God; and hee that is blessed of GOD here, doth euen here beginne his euerlasting happinesse: If hee bee idle here, or giuen to carnall vanities, bee hee neuer so worldly glorious, he euen

here begins his perpetuall miserie and wretchednesse.

Labour of it selfe ma∣keth * 1.98 not rich, but the bles∣sing of God vpon our la∣bours: Blessed are they that feare the Lord, and walke in his wayes. If therefore yee feare the Lord, and there∣in labour, Yee shall eat the labours of your owne hands, and, well and happie shall yee bee. Except the Lord build the house, they labour in vaine that build it. It is in * 1.99 vaine for you to rise early, and to lye downe late, and to eat the bread of carefulnesse. It is God by his blessing, that prospereth your la∣bours, making them sweet vnto you and profitable.

Haue also respect vnto

your seruants that labour * 1.100 vnder you, that they bee such, as neere as you can, as feare God: for God often-times blesseth the Master for his seruants sake; as Laban confessed that God * 1.101 had blessed him for Iacobs sake, in all his substance. The little that hee had be∣fore Iacobs comming, was wonderfully increased. So was Potiphars House bles∣sed * 1.102 for Iosephs sake. If then the wicked bee blessed for godly seruants sake, how much more when godly Masters haue religious ser∣uants fearing God: And as there is a blessing pro∣mised to the godly, so a curse denounced against the wicked in their la∣bours,

They shall carrie out * 1.103 much Seede into the Fields, and shall bring in but little. They shall plant Uineyards, and not drinke the Wine. No∣thing shall truely prosper with them, what paine so∣euer they take.

Feare yee God, there∣fore, bee doing good, and yee shall bee fed assuredly, Yee shall bee like Trees plan∣ted * 1.104 by the Riuers of waters, that shall bring forth fruit in due season: whose leafe al∣so shall not wither, and whatsoeuer yee doe, it shall prosper. The wicked are not so, but are as the chaffe which the winde driueth away and scattereth.

The poore shall not al∣waye•• * 1.105 be forgotten: the Lord

will bee a refuge vnto you, a * 1.106 refuge euen in your greatest dangers: for he heareth the desires of the poore, and pre∣pareth their hearts. O the wonderfull deepnesse of Gods Mercies! who, be∣cause we of our selues are ignorant of good things and dull to all goodnesse, our hearts being prophane by nature, hee, euen hee himselfe hath promised to prepare euen these dull and wicked hearts, and to make them fit for his owne seruice, not that hee hath neede of any good * 1.107 that our best workes can doe him, but for our com∣fort hee doth it, lest that through our owne infirmi∣ties, we should faint vnder

the hand of his most lo∣uing corrections, and ther∣fore mooued euen of his free Mercies and tender compassion towards the di∣stressed, he hath promised, and will assuredly per∣forme it, that for the oppres∣sion * 1.108 of the needie, and for the sighes of the poore, he will a∣rise and set at libertie whom the wicked hath snared. O, * 1.109 set the Lord therefore al∣wayes before you, hee is at your right hand, therefore shall ye not fall.

PART. VII.

Pouertie hinders not, neither doth riches further true happinesse.

I Would haue you thinke that happi∣nesse consisteth not in riches, nor that pouer∣tie hinders it, for riches come and goe; and there∣fore is a man no longer held happy then hee hath riches; and consequently, reputed happie according to the proportion of his riches. But it is not so with godly pouerty, or po∣uertie in the godly, which although it be in the ex∣tremest degree, it is but pouertie; when hee wants

all necessaries whatsoeuer, as meate, drinke, clothing, lodging, friends, and all helpe; yet God careth euen for these poorest, fearing him, & calling vpon him.

Pouertie, nor riches are * 1.110 of themselues good, or ill, neither make they a man happy or vnhappy; but he is happy, who trusteth in the Lord, and whose hope the Lord is. And blessed are * 1.111 they that ke••pe his Testimo∣nies, and seeke him with their whole heart. This is true happinesse, and none be∣sides. * 1.112

Let pouertie or riches fall to a man, that knowes not how to vse either, & hee will bee the worse for either: but let either be∣fall

a good man, and hee will be no worse for nei∣ther. But cōmonly where men are honored for their wealth, poore men are des∣pised for their pouertie, without respect of vice, or vertue: so that not the per∣sons, but the portions of either are honored or des∣pised. If the richest waxe poore, contempt increa∣seth, as his greatnesse di∣minisheth: if the poore growe rich, his honour growes, as doth his welth.

Is not this respect of * 1.113 persons? is there not great partialitie in reuerencing * 1.114 the glorious, though vi∣cious? and disgracing the poore, be he neuer so ver∣tuous? God indgeth ac∣cording

to euery mans worke, not according to his worth. God is indiffe∣rently * 1.115 rich in loue to all, aswell to the rich as to the poore, being Lord ouer all: but a father to them onely that loue him in Christ, whom he will neuer * 1.116 faile nor forsake vnto the end.

Let not then pouertie * 1.117 moue you to distrust the Lord, though the world despise you, and say of you as they did of Dauid (yea of my selfe also) that there was no helpe for him in God: a grieuous temptation, I acknowledge, but not to the faithfull, that hath learned to bee patient, & to depend on God, who

is neuer neerer, then when carnall men thinke hee hath forsaken his children: be not deceiued, nor dis∣mayd at their reproches; for the poore shall not bee al∣waies * 1.118 forgotten, neither shall the hope of the afflicted perish for euer. Though world∣lings make a mocke at the counsell of the poore, be∣cause their trust is in God. Remember they are the men * 1.119 of the world, who haue their portion in this life, whose bellies God filleth with his hid treasure, their children haue enough, and leaue the rest of their substance vnto * 1.120 their childrens children. But behold yee the face of the LORD in righteousnesse, liue godly and yee shall be

timely satisfied with euery thing necessary: he will send * 1.121 downe from heauen and take you; and bring you out of all your troubles.

God chooseth to himselfe * 1.122 the man that is godly, and when he calleth vpon him, he will heare him. He blesseth the righteous, and with fauour compasseth him a∣bout on euery side, as with a shield: therfore feare not your pouertie, nor bee a∣fraid of man, that may des∣pise you, and reproch you for your afflictions sake. Remember the afflictions of Dauid, and the repro∣ches that Shemei cast vpon him, rayling on him and reuiling of him; yet did not Dauid rayle vpon, or

reuile him againe, neither would he permit any re∣uenge to be inflicted vpon him, but with patience en∣dured it, imputing his ma∣licious speeches (though they proceeded from his owne enuious heart) to be sent from God, to trie him, and to put him in mind of his murder and o∣ther sinnes, that hee per∣aduenture had forgotten; conceiuing the cause to be (as indeede it was) that God had bidden this wic∣ked Shemei to rayle on Dauid, euen for Dauids good.

God powreth contempt * 1.123 euen vpon Princes. Though Dauid were a King, hee was not yet free from base

& malicious enimies: much lesse thinke yee to bee, e∣specially if yee bee vertu∣ous. But let it not trouble you, the praise remaineth for you: for it is a righteous thing with God, to render vnto you that are troubled, rest with the Saints, but to them that trouble you, tri∣bulation.

If your enemies lay * 1.124 snares to trappe you, or digge pits for you, seare them not; for they them-selues shall bee snared, and fall into the pits that they prepared for you. As the Gallowes that Haman set * 1.125 vp to hang guiltlesse Mor∣decai, was his owne de∣struction: as was the fire, prepared for the cōsuming

of the three children, and the Lyons for Daniel, the * 1.126 confusion of the false ac∣cusers: so shall all the euils that the wicked practise and intend against you, fall vpon them-selues. They may trauaile with wickednesse, hauing con∣ceiued mischiefe, but the fruit of their breath shal be their owne confusion.

Saluation belongeth vnto * 1.127 the Lord, and his blessing is vpon all them that trust in him. And that encouraged Dauid, hauing had expe∣rience of the loue & pow∣er of God, to say, that if ten thousand of the people should rise against him, and compasse him round (as Pha∣raoh and the Aegyptians * 1.128

did Moses & the Israelites) he would not be afraid. Such was his cōfidence in Gods ready defence, who deliue∣red him at all times, in all places, & from all dangers plotted against him by Saul. Euen so hee deliue∣red * 1.129 Iacob from Laban his Vncle; and Esau his bro∣ther; Isaac from being sa∣crificed by Abraham; Io∣seph from his brethren, and from the malice of Poti∣phars wife; and Iob from the power and malice of Satan: and thinke not ye, that God was Dauids God, and Iacobs God, and I∣saacs, and Iosephs, and Iobs God? only a God of our godly Fathers? and not our God, and the God of all

the faithfull, to the end of the world.

Trust yee in him, be do∣ing * 1.130 good, shun to doe e∣uill, and yee shall find him likewise your God, and to worke for you and your children, as great things for your defence, and ac∣cording to yours and their necessities, as euer he hath formerly done: for, Hee was, Hee is, and for euer∣more will be a refuge for the poore, and that in due time, euen in greatest af∣fliction: yea, euen in the very moment of neede hee will be neere you; though hee may seeme sometimes to tarrie long, and ye may thinke hee hath forgotten you: be patient, waite his

leisure: for comming, hee will surely come, and will deliuer you in time most conuenient.

Hee knoweth what yee * 1.131 want, and the time fit to giue it you; and therefore whatsoeuer, and whenso∣euer he giues you, thinke it is the thing fittest for you, & the time most con∣uenient to giue it you in: He is a Father of the father∣lesse, and a Iudge of the wid∣dowes cause: hee knoweth what is fit for them all, and will administer it in due time.

PART. VIII.

Hypocriticall lowlinesse to deceiue.

IT is the nature of the wicked, hy∣pocritically to dis∣semble lowlinesse & loue to the poore and needy, to cause them to fall into their nets by heapes, and so to sucke from them (as is daily seene by experi∣ence) their lands & goods, as Achab did Naboths vine∣yard: * 1.132 and to draw you in∣to their societies, to the end you should followe their euill course of life. A matter too frequent in our dayes.

Beware therefore of

these kinds of fawnes and * 1.133 flatteries, and flatterers: for, when they smile most vpon you, they practise most to deceiue you, and to betray you. As Dauid complayned in his time of the flatterers in SAVLS Court; who (though they hated him without a cause) spake deceitfully vnto him and with lying lips & flat∣tering tongues.

How did Absaloms by * 1.134 flattery insinuate into, and gayned the hearts of the people, Dauids subiects, to supplant his Father, and to gayne the Kingdom to himselfe? Tertullus the O∣rator, * 1.135 by flattering Foelix, moued him against Paul. Hee that slattereth a man, * 1.136

spreadeth a net for his steps. How did the Iewes flatter Christ, when they went about to betray him, about the giuing of tribute to * 1.137 Casar? examples are in∣finite.

Take heede, there are * 1.138 some, that when they in∣tend most mischiefe, will be then most humble, bow∣ing themselues in a coun∣terfeit curtesie before him they purpose to deceiue; * 1.139 yet before hee perceiue it, they will be vpon him, and hurt him: and although * 1.140 such flatterers be so weake as they can doe you no harme by violence, yet will they seeke, and when they find oportunitie, they will doe you mischiefe.

As yee would therefore auoid flatterers, not to bee * 1.141 deceiued by them: so, flat∣ter neither your selues, to thinke, yee bee what in∣deed yee are not, nor o∣thers, to make them be∣leeue what yee meane not: for, none flatter but wie∣ked men and harlots, for * 1.142 the word can neuer be ta∣ken but in the ill part, and therefore Dauid calls flat∣terie, deceit. They speake de∣ceitfully (saith he) euery one to his Neighbour, flattering with their lips speaking with a double heart; and so vn∣der colour of cōfort, they seeke to cōfound the poor, making a mock of the con∣fidence and trust that the poore haue in GOD, ha∣uing

them in dirision, in regard of their basenesse, boasting themselues of their owne pride, and of their owne hearts desire; blessing themselues in their aboundance, insomuch as they shew themselues con¦temners euen of God him∣selfe, flattering him yet with * 1.143 their mouth, and dissembling with him with their tongue: and in their pride doe flat¦ter themselues, to haue no * 1.144 cause to seeke God: nay, they thinke, indeed, there is no God, and so declare * 1.145 they by their actions.

My familiar friend * 1.146 (saith Dauid) whom I tru∣sted, which did eate of my bread, hath lifted vp his heele against me. It is better

for you to bee rebuked of * 1.147 your friends, then to bee flattered of your secret e∣nemies; therefore admit no flatteries, or flatterers. Be yee the same yee seeme to be, neither to flatter nor be flattered; Speake euer as yee thinke, and thinke as yee speake, and neuer speake or thinke but that which is good, and truely profitable.

And vexe not your selues to see the wicked prosper, by their crouching & flat∣tering, though they be∣come rich; desire not to be like them that feare not God, howsoeuer glorious they seeme: neither desire * 1.148 their societies; it is a dan∣gerous thing to accompa∣nie

such as liue viciously and inordinately: for of them yee shall but learne to be vicious, and so to pe∣rish with them through GODS iust iudgement: therefore, if yee haue any fellowship with such, come from among them, returne to GOD, that hee may re∣turne to you; trust in him, that hee may protect you, and direct you: let your wils be guided and gouer∣ned by his reueiled will, and so with patience pos∣sesse your soules: bee not led by your owne wise∣dome: but apply your mindes and wills to his will, who is wisedome it selfe: Aske of him, and he will giue you wisedome;

yea, such wisdome, as (like * 1.149 as the Serpent which Aa∣ron made of the rod, did eate vp the Serpents of the Sorcerers) shall preuent the circumuenting practi∣ces and policies of the hy∣pocriticall flatterers, and bring their counsels, plot∣ted against you, to the like end, as he brought Achi∣tophels▪ * 1.150 Hee will suppresse them that oppresse you, & will laugh them to scorne, that haue you in derision; therefore yet a little while wait, and the wicked shall not appeare, and your in∣solent enemies, whatsoe∣uer they be, shall be put to silence: and if ye be meeke, * 1.151 ye shall possesse a compe∣tent portion in the earth,

and shal haue your delight in the multitude of peace, as worldlings haue in the multitude of plenty, whose riches are seene, and felt, and gotten, and lost: but the riches that yee shall possesse are great, yet not seene, nor felt of any, but of such as enioy them; they are not gotten, but freely giuen, and cannot be lost; for, hee that giues them, shal continue them in you, to you, and for you.

What are riches of the * 1.152 world? honor of the per∣son? libertie of the body, or pleasure of the minde? they seem to be somthing, for, all the wise men of the world seeke after them: but being duely conside∣red,

they are found but shaddowes, which wee see doe often-times suddenly vanish; and he that enioy∣eth them most and longest, is nothing the better; and he that hath of them least, and but a moment, is no∣thing the worse. And what is pouertie, ignominie, captiuitie, miserie, but (seeming) not necessarie causes of griefe? vnder all which, the minde of the sanctified man passeth the course of this life, with farre more inward alacri∣tie and true consolation, then the worldly man, that passeth his life in al carnall contentment; and is more willing and readie to die, hauing his cōscience cleer

through faith in Christ, then the carnall man can bee.

The godly poore haue * 1.153 their dependance on Gods prouidence, for the supply of their wants; and the godly rich accounts his wealth not his, but Gods that gaue them, and is rea∣die to restore them, and so to dispose them as GOD requireth him: but the rich, that haue their hope in earthly things, haue no willing minde to leaue them, but here to possesse them, rather then to goe they know not whither, * 1.154 after death. Miserable ri∣ches, that tye the mindes of the possessors of them, to the loue of this vncer∣taine

life, and to an vncer∣taine knowledge of the life to come.

The defence of the poore and needie, abused, * 1.155 slandered, oppressed, and wronged, by the world∣lings, consisteth in their faith in GOD through Christ. I will vp, saith the Lord, and will set them at * 1.156 libertie whom the wicked haue snared. If worldly men bee wronged, they will vp in their owne de∣fence, they wil bring forth the vveapons of their might, their gold and sil∣uer, and be therewith re∣uenged, against such as rise vp against them: therefore is their pride as a chaine of gold about their necks,

at whose glorie the poore must bow: and though he be content to become the rich mans foot-stoole, yet many times the rich doe with the poore, as Aesops * 1.157 Wolfe did with the Lamb, who although hee dranke of the current below the Wolfe, yet the Wolfe checkt him for troubling the water. So oftentimes the rich picke causelesse quarrels against the poore, when they cannot haue a cōfining Vineyard, house, or adiacent field, that they desire of them.

I intimate this vnto you, * 1.158 to the end that, as much as in you shall bee, you giue place to the wrath of wic∣ked men, not recōpensing

vnto them euill for euill, but rather good for euill, knowing it is the will of your heauenly Father, so to heape coles of fire vpon such wicked men, among whom, I know, may also bee numbred many poore men, that haue not in them faith, & the feare of God: for, as it is not riches, that of themselues doe make a man euill; so it is not po∣uertie of it selfe makes a man good.

PART. IX.

More euill then good men in the world.

TO consider duely the estate of the world, as common experience at this death findes it: It may bee ob∣serued, that the world is more fraught with wic∣ked * 1.159 then with men fearing God; so that it followeth, that there are more men apt and ready to hurt, then able or willing to helpe the distressed: and as the multitude is great, so their actions and conditions are many & diuers. Some men seeme onely hurtfull vnto themselues (according to

a foolish prouerbe, Hee is no mans foe, but his owne) as the drunkard & speud∣thrift, who yet are not on∣ly foes to themselues, but to others (notwithstan∣ding the prouerbe) draw∣ing them into their com∣panies and wicked socie∣ties, & by their examples, many take the same most vngodly course with them following likewise forbid∣den excesse and riot.

Some are apparantly * 1.160 hurtfull to themselues and others; as the enuious and malicious man: who, how∣soeuer hee aymes to hurt another, hee may misse of his purpose, but neuer of wounding himselfe, for his will to doe the euill he

intended, is imputed to him in diuine Iustice, as the deede done; God in his prouidēce preuenting the act, for his sake to whom it was intended: and how∣soeuer God permit a wic∣ked man, to hurt one that feares GOD, in body, goods, or reputation, the hurt that he giues is onely outward, and may worke to the good of him that is hurt; but hee that hurts, receiues a deadly wound within, and so much the more grieuous, by how much it is little felt; for an enuious man hurts with desire, and reioyceth in * 1.161 his wicked deede.

If therefore there come a Shemei, to raile causelesse

vpon you, a Iudas to be∣tray * 1.162 you; a Cain, causelesse to kill you; false witnesses, to accuse you, as the wie∣ked Iudges did Susanna; or an Achab, or a lezabel, to wrest from you both life and liuing: or whatsoeuer crosse or calamitie soeuer befall you, through the malice of men, grudge not thereat, nor seeke despite∣full reuenge; but examine your consciences, whether ye be guiltie of that which is laid to your charge; if so, confesse it, and repent it: or whether ye haue se∣cretly offended GOD in some thing, whereof yee were neuer accused, or for which yee were neuer pu∣nished. Thinke (if ye finde

any such thing in your selues, though no man else knowes it) that God vn∣derstands it: and there is no man, but vpon true & serious examination of his owne (peraduenture slum∣bering) conscience, but shall finde matter enough to prouoke God to anger, wherein hee may (though in loue) stir vp some She∣mei, a Iudas, a Cain, to raile on you, to betray you, to robbe or to wound you to death: all to rowse you out of your securitie (wherein the best man sometimes slumbers, as Dauid did) & cannot be awaked, vnlesse GOD send some seuere messenger to tell you, that thou art the man.

Seeing therefore yee * 1.163 shal be subiect, and that of necessitie, to so many dan∣gerous enemies; it be∣houes you euer to looke a∣bout you, and to haue an eye euen to heauen, while ye liue in the earth: & re∣member how watchfully ye ought to liue ouer your owne wayes, and what manner people yee are to shew your selues, in holy and heauenly conuersati∣on, preparing your selues before-hand, for any of these things, that when they come, yee knowing wherefore, and by whom they are sent, may make true vse of them; and in the meane time to walke so much the more warily,

watchfully, and soberly.

An vnwise man know∣eth * 1.164 not this, and a foole vnderstands it not: but if yee haue learned, or will learne and practise it a∣right, ye shall be happy in the worlds vnhappinesse. If yee bee ignorant, looke into, and search the Word of God, heare it, reade it, lay it vp in your hearts, make true vse of it: leaue off to sinne, and liue righ∣teously: if ye haue sinned, sinne no more: The Lord * 1.165 is full of compassion, slow to anger, and of great kindnes and truth. Hee will forgiue all your sinnes, and heale you of all your infirmities. It is hee that hath redeemed you, by the precious bloud

of his owne & only Sonne. And if you beleeue in him and obey him, he will fi∣nally crowne you with mercie and louing kind∣nesse, and shall from time to time fill you full of eue∣ry good thing: feare him and loue him, and then bee afraid of no mortall creature: for, if God be on * 1.166 your side, who can be against you? If yee continue vnto the end, ye shall assuredly bee saued. Therefore, I say, grudge not, though ye bee left behind me poore, and much destitute of the superfluous things of this world, God is your por∣tion, in whom yee haue a farre greater treasure, then the world can yeeld you.

If I could haue left you riches in aboundance, yee had beene, indeede, neuer truely the better, but in cōmon reputation, which is as variable as are vncer∣taine riches: & being left poore, yee are neuer the worse, but in opinion, which many times allowes of the worst, & condemnes the better: it is the vertue of your minde, that shines within, that is allowed of God, and giues light vn∣to men without.

PART. X.

Ignorance, a shame for men or women of yeeres.

TO teach you now the Principles of true Religion, in this Exhorta∣tion, were to argue your ignorance; and your igno∣rance, your shame and mine: yee are not Infants, who are to bee otherwise taught, then I hope you haue need, yee haue Moses and the Prophets, ye haue Christ and his Gospell, yee haue the comfort of the Apostles, yee liue in a time wherein (God haue the prayse) yee may freely reade, ye may freely heare,

as freely practise what yee learne: they teach you spi∣rituall knowledge, and the way of saluation.

Endeuour to learne, * 1.167 pray for the Spirit, in the Spirit; without the Spirit yee cannot pray; and that Spirit is the gift of God, which prayeth in you; and hee that giues you the Spi∣rit to pray, will also giue you knowledge for what to pray, and how to liue; he will fill you with Diuine vnderstanding, and will make you wise in all hea∣uenly knowledge, and shew you the same through good workes, in a godly conuersation before men, in faith glorifying God. So in what manner soeuer

ye passe your dayes, whe∣ther in prosperitie or ad∣uersitie, ye shall be blessed, for it is not the outward appearance that approo∣ueth, or disprooueth man, as glorie or basenesse, but a holy or prophane life.

Christs owne Apostles suffered hunger, cold, na∣kednesse, * 1.168 wants, and per∣secutions; Lazarus, sores and extreme pouertie; Iob, deepest afflictions; Ioseph, slander and wrongfull im∣prisonmēt. Were they the worse? no, but so much the more approoued the children of the most highest, and farre the more noble. And these Examples doth the Spirit of Truth recom∣mend vnto you for your

imitation, that yee should follow them in their Ver∣tues, Faith, Patience, and Integritie.

If therefore it fall out, that yee lose that little yee haue, say with Iob, Naked * 1.169 I came into the World, and naked must I returne: blessed be the Name of the Lord. If yee bee slandered, remem∣ber the wordes of our Sa∣uiour: Cursed are they of whom all men speake well: therefore, Reioyce and bee glad, when men speake euill of you for wel-doing.

If it come to passe, that ye * 1.170 be banished frō your owne natiue countrie and friends for the Truths sake, and to trauaile from place to place for succour: remem∣ber

that yee haue heere no continuing Citie, but ye seeke one to come.

If ye haue neither house * 1.171 nor home, remember that Christ our Sauiour had no house to put his head in. If yee fall into sicknesse or any infirmitie of body, limbes or senses, remem∣ber that though your out∣ward man perish, your in∣ner man shall bee renewed daily: for God is your Fa∣ther, and the rocke of your saluation: he will increase his Graces towardes you, euen towardes you, and your children.

PART. XI.

A guiltie Conscience for a most grieuous affliction, and the remedie.

TO come now to the most grie∣uous things, that can befall you in this life: namely, the committing of such sinnes, as doe oppresse your consciences, and which doe cast downe your soules as it were into despaire, thinke with your selues, and beleeue, that your Father whom ye haue offended, is mercifull, and that ye haue a most louing and most preuailing Medi∣ator with him, euen Iesus Christ the righteous, who

is a propitiation for your sinnes, in and through whom (although God be angrie with Sinners) hee becomes a most louing and kinde Father to them that are truely sorrie for their sinnes, and intend to lead a new life.

Hee is the Father of Mercies, and God of all * 1.172 Consolation, long suffe∣ring and patient, great in Mercie and Goodnesse, He forgi••eth the iniquitie of his * 1.173 people, and couereth all their sinnes: He withdraweth all his anger, and turneth from the fiercenesse of his wrath: and his Saluation is neere to them that feare him.

Forsake and bewaile * 1.174 your sinnes, and cleaue a∣gaine

vnto Righteousnes, & turne vnto him in Faith: then shall hee clense your hearts, and the bloud of Iesus Christ shall wash you from all your sinnes; hee shall deliuer your soules from death, your eyes from teares, and your feet from falling.

He hath promised to be your Father, whom, al∣though of weaknes, not of presumption, yee daily of¦fend, if yee bee truely sor∣rie for it, hee will not cast you off, but will re∣ceiue you as his sonnes and daughters.

Mary Magdalen was * 1.175 a woman of a defiled con∣uersation; Peter, weake, & * 1.176 for fear denied his Master.

Dauid committed two * 1.177 great sinnes, Whoredome, and Murder; Paul perse∣cuted Gods people: yet vpon Repentance they all receiued pardon.

Yee may not therefore * 1.178 imitate them as they were sinners, but imitate their Repentance, and lye not in your sinnes: God indeed is gracious, but ye may not sinne, that grace may the more abound: God for bid: for although God be mer∣cifull, * 1.179 hee is not totally mercie, but is also iust: and in his iustice hee might condemne all humane creatures, for no man is righ∣teous in his fight. And there∣fore none (without Christ, in whom all that shal be sa∣ued)

are saued. Take there∣sore holde of him and his mercies, and mediation through Faith: so, were your sins as red as bloud, they shalbe made as white as snow, and were they as Purple, bee made as white as wooll, by the sheading of his bloud vpon the Crosse.

Cast off all feare and * 1.180 despaire, therefore, only beware of relapses, fall not backe againe; bee not like the Dogge and the Sow, and take heede of presumptuous sinning: as to sinne, perswading your selues, ye will, and can re∣pent when yee list, and so much the more boldly, be∣cause ye haue learned, that

God is mercifull. This is to quench his Mercie, and to incense his Iustice, and to harden your hearts, in the custome of sinning: so should ye haue Iudgement without Mercie.

Such as thus sinne a∣gainst * 1.181 God, are enemies to the Crosse of Christ, and contemners of the Mercie of God: who shall melt away as Waxe at the fire, and perish at the presence of God: But the Righte∣ous shall bee glad and re∣ioyce, yea, they shall leape for ioy: not the Righte∣ous in their owne opinion; or the Righteous in shew, but the truly Righteous to whom the Righteousnesse of Christ is freely imputed.

Take heede therefore, * 1.182 that yee assume not vnto your selues to bee righte∣ous, for before God there is none, no, not one righ∣teous in the Earth: ye may obiect, and say, How then shall any man reioyce, see∣ing there is none righte∣ous? none, in or by their owne inherent Righteous∣nesse? for the best mans a∣ctions are, in, and of them-selues, euill euermore without Christ. He there∣fore that is truely righte∣ous, is righteous by impu∣tation, not by actuall per∣fection. * 1.183

Abraham, nor Isaak nor Iacob, nor Iob, nor Da∣uid, nor Daniel, no, not E∣noch or Elias, nor Peter, nor

Paul, nor that Diuine A∣postle Iohn, were of them-selues by nature so perfect, holy, or righteous, as that any of them durst to stand vpon their owne merits, by them to bee saued: no, the Blessed Virgin ac∣knowledged Christ to bee her Sauiour.

Beware therefore of * 1.184 that generation of Vipers, Iusticiaries, who assume vnto themselues that puri∣tie, and power, as they do; and are able to fulfill all the Commandements, and whole Law of God, which the most righteous man (Christ excepted) could neuer doe; Christ came to saue Sinners, confessing their owne vnworthinesse,

not such as neede no other workes of Redemption, but their owne workes of perfection, by which workes they shall bee iud∣ged, without the imputa∣tion of the worthinesse of Christs Merits: vnlesse they repent, their iudge∣ment is pronounced alrea∣die.

O, flye from the hea∣ring of any bewitching tongue whatsoeuer, that shall indeuour to make you beleeue, that yee may liue without sinne. They are Lyers, the children of the father of Lyes, and would make you Lyers like vnto themselues, who though they bee men in shape, yet are they Mon∣sters

indeed; they would seeme Dcified, and, alas, they are Deuils incarnate: haue no conuersation with such men, yet striue and * 1.185 studie to be perfect, name∣ly, to attaine vnto such per∣fection, as the dearest chil∣dren of God can haue in this life.

Stand not at a stay, but * 1.186 endeuour to proceed from faith to faith, from one di∣uine vertue to another, vn∣till yee become perfect in Christ, in whom, and not in your selues, your abso∣lute perfection consisteth: and when yee haue done all that yee can, acknow∣ledge your selues farre im∣perfect, and vnprofitable seruants; for the way to

glorie is by humilitie: and hee that exalteth himselfe, shall be brought low.

The humble man thinks * 1.187 euery man better then himselfe, and thinkes his best actions worthy rather to bee reprooued then re∣warded: And vpon due consideration of his de∣serts, is so farre from iusti∣fying himselfe, as hee is ashamed of his owne vn∣worthinesse: he casts him∣selfe downe, and the Lord lifts him vp. But hee that iustifies himselfe, lifts him∣selfe vp, and makes him∣selfe equall with God, and God doth cast him downe, to haue his portion with Lucifer.

Remember the reiecti∣on

of the proud Pharises * 1.188 iustification, and the ac∣ceptation of the Publicans humiliation: your humili∣tie consisteth in your vo∣luntarie subiection vnto the Ordinances of God, who reuealeth vnto the poore in spirit, the know∣ledge of his will, and hides it from them, that assume vnto themselues know∣ledge, sufficient without the Doctrine of his Word.

Yee can in nothing bee * 1.189 more like vnto Christ, then in meeknesse and humility; two adiuncts of Christ, not much vnlike in operation. The first, namely, Meeke∣nesse, is most properly shewed in your conuersa∣tion among men. The se∣cond,

which is humilitie, sheweth it selfe, in patient submitting your selues, without any inward dis∣content to what it plea∣seth God to doe with you, or against you: against you neuer, though your carnall vnderstanding may so conceiue it.

Iob was contented with * 1.190 all his afflictions, resoluing himselfe, that though GOD would kill him, yet would he trust in him. And should you professing hu∣militie, grudge when any thing befalls you for your good? farre be it from you: rather prayse God, exalt his Name, fall downe be∣fore his footstoole, im∣brace his Discipline; for

he is holy, and to be loued and feared: loued, in that hee is your God who hath created you, and preserued you: to bee feared, in that hee is iust, and may iustly condemne you, in the strictnesse of his Iustice.

Enter therefore into his gates with prayse, and into * 1.191 his Courts with reioycing: prayse him and blesse his Name; for hee is good, his Mercie is euerlasting, and his Truth, namely, the per∣formance of his promises, endureth from generation to generation: Serue him with gladnesse, and come before him euer with ioyfulnesse: for though hee be in the Hea∣uens, yet looketh hee downe from his holy Sanctuarie, to

heare the mournings of the Prisoners, and to deliuer them that are appointed to death.

Let your soules there∣fore * 1.192 euermore prayse the Lord, not your tongues and lippes only, which are outward, and oftentimes, Organs of Hypocricie. Re∣member, and keepe in minde all his benefits, for they are more towardes you, then yee are able to number: hee for giueth all your sinnes, he healeth all your infirmities, he giueth you all good things, he preserueth you in troubles, supplyeth your wants, re∣deemeth your liues from the Graue, and hath pro∣uided for you a Crowne of Glorie.

And, Wife, although I * 1.193 your poore Husband shall leaue you a penurious and desolate Widdow, hee will bee vnto you a prouiding Husband, cleaue vnto him. And though I shall leaue you, poore fatherlesse chil∣dren, cast your care vpon him, he will care for you, hee will bee your Father: and as a most louing and helping Father obey him, as most dutifull and faith∣full Children.

And when the time of my dissolution shall come, which cannot be long, I must obey: and I am rea∣die. I shall goe a little be∣fore you, and yee shall shortly follow, (if ye goe not before mee, which is

in God) euen to the place of mine assured happines, if with faith ye imbrace & o∣bey the wil of him that cal∣leth you, while ye yet liue, as becommeth the Chil∣dren of so Gracious a Fa∣ther.

In the meane time, the same God blesse you all with his true Feare, con∣tinuall Peace, and competent Plen∣tie.

A briefe collection of Di∣uine comfort, for mine owne, and the incourage∣ment of euery Christian to dye willingly.

FOr asmuch as death is the end of this life, and this life duly considered, an vnplea∣sant passage to a better; and whether it shall bee long or short, it behoueth vs to vndergoe with pati∣ence in hope, whatsoeuer entertainment this World shall afford vs.

Iob had as an inheritance, the moneths of vanitie, and * 1.194 painfull nights were appoin∣ted vnto him. The dayes of * 1.195 Iacobs pilgrimage were few,

and euill; yet some thinke their pleasantest dayes are here in the earth, & there∣fore desire no better: not so with me, knowing that after this life, there is layd * 1.196 vp for me a crowne of righ∣teousnes, and not for me only, but for all them that loue the appearing of the Lord Iesus.

There is little reason therefore, that I, or any o∣ther, that haue tasted and do daily taste of the bitter cup of this liues vanities and miseries, should desire longer to be pressed or op∣pressed there with: but ra∣ther to comfort my selfe in a godly and patient ex∣pectation of the time when * 1.197 my dissolution may come, desiring to bee dissolued, and * 1.198

to be with Christ: to whom no man commeth, but he must remooue out of this house of clay; and that cannot bee by any other meanes but by death, that is, by the destruction or change of this earthly Ta∣bernacle, either leauing it in the earth for a season, or to be taken vp sudden∣ly at Christs second com∣ming; but howsoeuer, I know, and am assured, that both soule and bodie shall bee together, and for euer be glorified in the end, & be clothed with a house, not * 1.199 made with hands, eternall in the heauens.

Who then can but sigh in desire, to be an inhabi∣tant in that house, which

is perpetuall and glorious? I looke for it, in hope con∣fidently assuring my selfe, that Christ shall bee then magnified in my bodie, whe∣ther it bee by life or death: for, whether I liue, I liue * 1.200 vnto him; or whether I die, I die vnto him; whether therefore I liue or die, I am the LORDS: for, I know that he whom I haue beleeued, is able to keepe that which I haue com∣mitted vnto him, against that day, wherein my mortall bodie shall bee quickned & made like vnto * 1.201 his glorious bodie: therefore will I willingly lay downe my life, and commit my soule vnto God, as vnto my most faithfull Creator.

Notes

• * 1.1

  The loue of God in pouertie, is greatest portion.
• * 1.2

  Death giues e∣quall por∣tions to poore and rich.
• * 1.3

  Mat. 16. 21
• * 1.4

  God keeps them low, whom hee loues.
• * 1.5

  1. Pet. 5. 7
• * 1.6

  Luk. 12. 22.
• * 1.7

  Mat. 6. 26.
• * 1.8

  Mat. 6. 26.
• * 1.9

  The very brute beasts and fowles must tra∣uaile for their food, how much more man?
• * 1.10

  Mās beau∣tie farre short of the flowres
• * 1.11

  Matt. 6. 28.
• * 1.12

  Mans e∣state like a flower here.
• * 1.13

  Esa. 40. 6.
• * 1.14

  1. Pet. 1. 24
• * 1.15

  Psal. 78. 39.
• * 1.16

  The fragi∣litie of man.
• * 1.17

  Why we should not be too carefull of worldly things.
• * 1.18

  As no man cā put off death, so can he not prolong life.
• * 1.19

  Death cu∣reth all diseases.
• * 1.20

  How farre to couet long life.
• * 1.21

  Exo. 23. 26.
• * 1.22

  First point to liue godly.
• * 1.23

  All duties performed by holy obedience
• * 1.24

  1. Sam. 15. 22, 23. Hos. 6. 6.
• * 1.25

  All good is of God, euill of ourselues.
• * 1.26

  Outward vertues gaine but a bare name of holinesse.
• * 1.27

  We must haue God before our eyes, both in doing and suffe∣ring.
• * 1.28

  We must striue to do better things, then the Philoso∣phers did.
• * 1.29

  Second point, to prepare vs for death.
• * 1.30

  No con∣tinuing Citie here
• * 1.31

  Needlesse to dissuade the poore from co∣uetousnes
• * 1.32

  To depēd on God.
• * 1.33

  The safest course, to cast our care vpon God.
• * 1.34

  Rom. 6. 13.
• * 1.35

  Vers. 12.
• * 1.36

  Iam. 1. 15.
• * 1.37

  Gal. 5. 16.
• * 1.38

  Iob. 12. 35.
• * 1.39

  We ought to walke from euill to good.
• * 1.40

  Psal. 1. 1.
• * 1.41

  Vers. 2.
• * 1.42

  The most godly haue most troubles.
• * 1.43

  Dan. 14. 33
• * 1.44

  Dan. 6. 16.
• * 1.45

  Exod. 24. 18 1. Kin. 19. 8
• * 1.46

  Gen. 21. 19.
• * 1.47

  God hel∣peth when most need is.
• * 1.48

  Ismael.
• * 1.49

  Iudg. 15. 18, 19.
• * 1.50

  Nothing so dry, out of which God can∣not bring water.
• * 1.51

  1. Kin. 17. 9
• * 1.52

  Ioh. 1. 7, 8.
• * 1.53

  God fee∣deth his faithfull children, as long as they haue neede.
• * 1.54

  God can feed many with a little. Matth. 15. 33, 34. Mar. 6. 38. to 45. Ioh. 6. 9.
• * 1.55

  Exo. 17. 5, 6
• * 1.56

  1. King. 17. 46.
• * 1.57

  Examples of Gods prouidēce number∣lesse.
• * 1.58

  Gen. 15. Iudge∣ments a∣gainst the vniust.
• * 1.59

  Psal. 76. 7.
• * 1.60

  Vers. 12.
• * 1.61

  Act. 5.
• * 1.62

  Ephe. 2. 1, 2
• * 1.63

  Rom. 3. 19.
• * 1.64

  We can∣not suffer what we haue de∣serued.
• * 1.65

  1. Cor. 15. 58.
• * 1.66

  An vn∣warrant∣able opi∣nion a∣gainst Gods wor∣king mi∣raculously at this day answered.
• * 1.67

  Exod. 17. 6. and 4. 3.
• * 1.68

  2. King. 1. 10, 11, 12.
• * 1.69

  2. Kin. 2. 14
• * 1.70

  Act. 16. 16.
• * 1.71

  Act. 3. 4.
• * 1.72

  Miracles to bee wrought by men are cea∣sed, but the same power of God re∣maynes.
• * 1.73

  Luk. 1. 46.
• * 1.74

  If God were not powerfull and proui dent as in time past, wee may pray in vaine.
• * 1.75

  All know why God afflicteth his.
• * 1.76

  Psal. 73. in 〈◊〉〈◊〉.
• * 1.77

  We ought not to fret our selues at the pro∣speritie of the wicked
• * 1.78

  Ver. 27.
• * 1.79

  Ver. 18.
• * 1.80

  Ver. 24.
• * 1.81

  Rom. 13. 4.
• * 1.82

  Troubles of the righteous to be born with glad∣nesse.
• * 1.83

  Greatest afflictions cannot deserue the glorie to come.
• * 1.84

  Rather to long for, then to lothe death.
• * 1.85

  Rom. 8. 18.
• * 1.86

  Pleasure nor profit. can bring vs to Hea∣uen.
• * 1.87

  Heb. 12. 6. Reuel. 3. 19.
• * 1.88

  Correcti∣on com∣prehen∣deth all afflictions
• * 1.89

  Phil 4. 11.
• * 1.90

  It is not in our power to bee pa∣tient or thankeful.
• * 1.91

  Afflictions more ne∣cessarie then pro∣speritie.
• * 1.92

  Trouble is irkesome, yet profi∣table.
• * 1.93

  Pouertie not the least af∣fliction.
• * 1.94

  Little creatures teach vs industrie.
• * 1.95

  Idlenesse is not li∣bertie.
• * 1.96

  Labour is light to a willing minde.
• * 1.97

  The poore are rich, hauing Gods bles∣sing.
• * 1.98

  Labour with the feare of God is blessed. Psal. 128.
• * 1.99

  Psal. 127.
• * 1.100

  To take seruants fearing God.
• * 1.101

  Gen. 30. 27.
• * 1.102

  Gen. 39. 3. 5
• * 1.103

  Deut. 28. 38. to 58.
• * 1.104

  Psal. 1. 3.
• * 1.105

  Psal. 9. 18.
• * 1.106

  God a re∣fuge for the poore. Psal. 10. 17.
• * 1.107

  God nee∣deth not our seruice
• * 1.108

  Psal. 12. 5.
• * 1.109

  Psal 16. 8.
• * 1.110

  Pouertie nor riches of them-selues good or euill. Ier. 17. 7.
• * 1.111

  Psal. 119. 2.
• * 1.112

  Pouertie and riches do neither helpe nor hinder, but accor∣ding to the vse or abuse.
• * 1.113

  Respect of persons.
• * 1.114

  I am. 2. 1.
• * 1.115

  1. Pet. 1. 17
• * 1.116

  Rom. 10. 12
• * 1.117

  Trust in God, makes po∣uertie and reproches easie to ••e borne.
• * 1.118

  Psal. 9. 18.
• * 1.119

  Psal. 14. 6.
• * 1.120

  Psal. 17. 14.
• * 1.121

  Psal. 18. 16.
• * 1.122

  God choo∣seth godly men, and blesseth them.
• * 1.123

  God makes dis∣obedient Princes contemp∣tible.
• * 1.124

  They that lay snares for others, fall into the same.
• * 1.125

  Ester 7. 10.
• * 1.126

  Dan. 6. 24.
• * 1.127

  Experiēce of Gods deliueries, an incou∣ragement to the godly.
• * 1.128

  Exo. 14. 28.
• * 1.129

  Gen. 31. 24 and 32. 4. Gen. 22. 9. and 39.
• * 1.130

  God is God of the godly for euer.
• * 1.131

  God know¦eth where∣of wee haue neede.
• * 1.132

  1. King. 21. 2. 14.
• * 1.133

  Flatterie, dāgerous.
• * 1.134

  2. Sam. 15. 1. to 6.
• * 1.135

  Act 24. 2, 3.
• * 1.136

  Pro. 29. 5.
• * 1.137

  Matth. 22. 16, 17.
• * 1.138

  Counter∣fait kind∣nesse de∣ceiuesma∣ny.
• * 1.139

  Pro. 27. 6.
• * 1.140

  Eccles. 7. 7.
• * 1.141

  Good nei∣ther to flatter, nor bee flattered.
• * 1.142

  Iudg. 14.
• * 1.143

  Psal. 78. 36
• * 1.144

  Iob 34. 9.
• * 1.145

  Psal. 36. 2.
• * 1.146

  A dissem∣bling friēd worse then an open enemie. Pro. 27. 5.
• * 1.147

  Act. 12. 22.
• * 1.148

  Euill com∣panie, dange∣rous.
• * 1.149

  Wisdome, a defence against e∣uill and flatterie.
• * 1.150

  2. Sam. 17. 23.
• * 1.151

  Matt. 5. 5.
• * 1.152

  Many things which world∣lings seek after, are but shad∣dowes.
• * 1.153

  The god∣ly rich ac∣count their wealth not their owne.
• * 1.154

  Miserable riches, that make the pos∣sessors ig∣norant of better things.
• * 1.155

  The de∣fence of the poore, and of the rich.
• * 1.156

  Psal.
• * 1.157

  Aesops Wolfe.
• * 1.158

  To giue place vn∣to the wrath of the wicked
• * 1.159

  1. Ioh. 3. 19.
• * 1.160

  Men ap∣parantly hurtfull to them-selues and others.
• * 1.161

  To beare all euils with pati∣ence, that men offer vs.
• * 1.162

  2. Sam. 16. 〈◊〉〈◊〉, 6. Mat. 26. 47 Gen. 4. 8. Dan. 13. 1, 2 1. King. 21. 14.
• * 1.163

  We ought to be cir∣cumspect in our wayes.
• * 1.164

  All men know not why God sends them ene∣mies.
• * 1.165

  Psal. 103. 8.
• * 1.166

  Rom. 8. 31.
• * 1.167

  Prayer obtayneth know∣ledge, how to liue godly.
• * 1.168

  All Gods Children haue suf∣fered af∣flictions.
• * 1.169

  Iob. 1. 21.
• * 1.170

  Banish∣ment.
• * 1.171

  Comfort in whatso∣euer cala mitie.
• * 1.172

  Gods goodnesse and mercy.
• * 1.173

  Psal. 85. 2.
• * 1.174

  To turne vnto God.
• * 1.175

  Mark. 16. 9.
• * 1.176

  Ioh. 18. 17
• * 1.177

  2. Sam. 11. 4. 7. Act. 26. 9, 10.
• * 1.178

  We may not imi∣tate sin∣ners, but their Re∣pentance. Rom. 6. 1.
• * 1.179

  As God is mercifull, he is iust.
• * 1.180

  We may not sinne, after par∣don ob∣tayned.
• * 1.181

  Wilfull sinners. Phil. 3. 18.
• * 1.182

  Not to as∣sume selfe∣righteous∣nesse.
• * 1.183

  Not one of our god∣liest Fore-fathers were with-out sinne, much le••e wee.
• * 1.184

  Iusticiaries to be auoi∣ded.
• * 1.185

  Though we cannot be, yet we ought to striue to be perfect.
• * 1.186

  We must goe on in goodnesse.
• * 1.187

  The ppo∣perties of the hum∣ble man.
• * 1.188

  The Pha∣rise and Publican.
• * 1.189

  Meeknesse makes men likest vnto Christ.
• * 1.190

  We must be humble whatsoe∣uer befall vs.
• * 1.191

  We ought to prayse God.
• * 1.192

  Harty, not verball praises are acceptable to God.
• * 1.193

  Wife and children are to bee recom∣mended to God.
• * 1.194

  Iob 7. 3.
• * 1.195

  Gen. 49. 7.
• * 1.196

  2. Tim. 4. 8.
• * 1.197

  Iob 14. 14.
• * 1.198

  Phil. 1.
• * 1.199

  2. Cor. 5.
• * 1.200

  Rom. 14. 8.
• * 1.201

  Phil. 3. 21.