[...]Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus, and Acts. 20. was for like purposes to depart from thence to other places, he left Ti­mothie the Euangelist there aswell to con­firme his doctrine and water that he had planted, as to ordaine ordinarie ministers and officers, who might by continuall tea­ching, gouerning and prouiding for the poore, keepe that church in good estate, & carry the same forward vnto perfection.

Now because Timothie was a young man, the businesse committed vnto him waigh­tie, and his enemies and temptations many and mightie, he writes this Epistle vnto [Page] him, as he hath said in the former verse, that he might know how to behaue him­selfe in the Church, which for excellencie he calles the house of God, the piller and ground of truth.

Now hauing in the former part of this chapter, shewed what Ministers should be chosen, and how they should be qualified, in these words he shewes a reason thereof drawne from the matter, whereabout they must be occupied, which is, not in genea­logies & Iewish fables, which he hath for­bidden them before, as too trifling and vn­profitable Chap. 1. things for Ministers to spende their time in, but they must be occupyed about the doctrine of pietie and Christi­anitie: now as they must be speciall men, so they must bee occupied about speciall matters that are secret and vnknowne to the world, that are of great vse and benefit to the Church, and that are amiable and admirable to the Angels.

Great is the misterie of godlinesse: Now the former description of Ministers laide with this doctrine for Ministers, doth shew they must be wise, religious, and sanctified men, that shall teach religion to the peo­ple, otherwise they shall preach at the least in a great part that which themselues doe [Page] not vnderstand, as our Sauiour Christ said to Nichodemus; Art thou a Teacher in Isra­ell and knowes not these things, and as the Ie­suites, Iohn. 3. who in the Rhemish Testament prooues themselues to be the teachers of all men, yet shew they vnderstand not the mysterie of religion, for they haue passed ouer these words with silence, and speake not a worde of this text that doth containe so great a matter, For without controuersie (saith the Apostle,) great is the mysterie of godlinesse or religion.

When he saith Without controuersie, he meanes it is confessed of all nations and of all sortes of men, that religion is a great thing, for although there be diuers opini­ons in the world, which is the true religi­on: the Iewes thinke it is contained in their Talmud, the Turkes thinke it is con­tained in their Alcaron, the Papists thinke it is contained in their Masse-booke, and we say it is contained in the Scripture; yet all doe confesse, and it is out of controuer­sie, that religion is a great thing: and al­though many doe not approoue of Chri­stian religion, yet it being granted that this is the true religion, to looke for saluation in and by Iesus Christ, who was God mani­fested in the flesh, all will agree it is a great [Page] mistery, he hath said in the former verse, he write in his Epistle to Timothy, that he might know how to behaue himselfe in the Church the piller and ground of truth; now he saith immediately, Great is the mi­sterie of Godlinesse or Religion, teaching vs that is the true and godly religion, that is grounded in the trueth or word of God: and that hath alwayes beene professed in the Church, and that all the religions that are out of the Church, and that doe dissent from the word, are vntrue and vngodly.

Misterie, He calles true religion a mis­tery, because it is hidden from and refused of the most, because it is perceiued and therefore imbraced but of a few: and be­cause it is preached but in part of any, and well may the Apostle call true religion a Mistery, for the Heathens dreame not of it; the Iewes deny it, Papistes peruert it: yea many that are in the visible Church doe not perceiue it, at least the trueth and godlinesse of it, but doe take superficiall knowledge for sound knowledge, a dead faith for a liuely faith, and counterfeite godlinesse for true godlinesse: and no mar­uell, for religion is contrary to nature and reason: the eye of religion Adam hath put out, and all men are blinde vntill they be [Page] againe enlightned by grace: therefore the Apostle saith; The naturall man perceiues not the things of God; neyther can he, be­cause 1. Cor. 2. they are spiritually discerned: If re­ligion, could haue beene perceiued by na­turall reason, the wise Philosophers would haue found it out, but in all their writings there is a perpetuall silence of it.

No man can by reason iudge certaine­ly of many naturall things subiect to sence, as the exceeding swiftnesse, magnitude and altitude of the Sunne, Moone and Starres, of the causes and effects of the thunder, lightnings, earthquakes: and how much lesse can men pearce into Gods secrets with their owne eyes. There be many artes and trades, in the world, and e­uery of them is called a mistery, because the perceiuerance and practise of them, is beyond the reach of common men that haue not beene bound prentise to them, how much more must the art of Christia­nity and religion needes be misticall.

All other religions are not misteries, es­pecially not great misteries, but may be perceiued and conceiued by naturall rea­son, but true religion cannot.

Yea the Apostle calles it a mistery, not on­ly in respect of those that be irreligious [Page] and haue no perceiuerance of it, but as I said in respect of those that be religious, who although they know it truly, yet they know it not perfectly, as Paul saith of him­selfe and all other Christians, We know in part, if we know any thing, but in part it is mi­steries. 1. Cor. 5.

Nay that which is more, religion may be called a misterie, in respect of the An­gels, for they knowe it not fully, as Peter 1. Pet. 1. saith, for hauing spoken of the Prophets, foretelling of Christs suffrings and the glo­rie of Christians, he saith, the which things the Angels desire to beholde. And that reli­gion is a great mysterie, we shall more plainely see by the opening of the Text, and handling of the wordes as they follow in order.

But before we come to the particulers of it, let vs marke generally: that seeing re­ligion is a great thing, we must not account it little, nor vnderprise it as many doe, but iudge and esteeme highly of it, and thinke all things in the world little, in respect of it, and other persons no body, in compari­son of those that haue it.

Furthermore let vs marke, that seeing religion is a misterie, we must neither be so arrogant, as to thinke we can easily con­ceiue [Page] and vnderstand it, nor so negligent, as not to enquire and search after it, but humbly and diligently, by hearing of Ser­mons, by reading the Scriptures, by confer­ring with good men, who are best acquain­ted with it, and especially by prayer vnto God, seeke and labour to be instructed in it. Men are inquisitiue after court newes, and strange newes, that concernes great persons and great matters, that euery one knowes not: then let vs enquire for this heauenlye mysterie that concernes the highest.

And lastly, seeing he calles religion the misterie of godlinesse, let vs note it is a mi­sterie both in the knowledge of it, and in the practice of it. Therefore as none can tell what true godlinesse meanes but those that be religious, so none can tell what true religion meanes but those that be godly: there is no religious man but hee that is godly, and there is no godly man but he that is religious.

God manifested, &c. Now we come to the words of the Text, wherein the Apo­stle sets downe the substance of religion, which at the first view seemes a matter not hard to conceiue, but by the examination of the circumstances of it, we shall by the [Page] grace of God see how truely and fitly the Apostle hath called it a misterie. And al­though there be some partes of religion that are not plainly expressed in this Text, as that of election and the resurrection, &c. Yet both those and all the parts of religi­on are comprehended in these words; for it is said, God hath elected vs in Christ Iesus, Ephe. 1. Ioh. 11. and also that we shall be raised vp againe by him: Saint Iohn saith; Euery spirite which 1. Ioh. 4. confesseth that Iesus Christ is come in the flesh, is of God, and euery spirit which deemeth that Iesus Christ is not come in the flesh, is not of God: as there is no heresie or false religion, but doth impugne Christ, either in whole or in part, but doth deny him in his names, in his natures, or his offices: so on the con­trarie, there is no part of true religion but hath reference vnto Christ: therfore when he comes to set downe the misterie of re­ligion, he saith it is this, God is manifested in the flesh.

So that religion followes from God to man, and againe leades man to God: the mistery of it is, that God and man, the creator and the creature, is ioyned togea­ther, which as one saith; Is such a thing that to speake of, no man is worthy, and to vtter no man is able. What then shall I [Page] doe (saith he) shall I be silent, or shall I speake: be silent I dare not, least I should conceale so great a benefit: speake I can­not, least I should obscure so great a mis­tery.

Now that we might the better see the greatnesse of this mistery, that God is ma­nifested in the flesh, as it were with a paire of spectacles, let vs briefely consider on the one side what God is, and on the other side what man is.

And yet I meane not to enter into any large discription of God, least we should thinke he may be fully conceiued: for one saith truely and wittily; If all the world were full of bookes, if all the creatures in the world were writers, and all the water in the sea were inke, the writers would be wearied, the bookes would be filled, and the sea would be emptied and exhausted before his perfection could be manifested.

Therefore Simonides being asked what God was, desired a dayes respit to make answere; and being asked the next day, he deferred two dayes respit; and againe be­ing asked the third time, saide; the more I search it, the further I am from it.

When I seeke for God saith one of the ancient fathers, I doe not seeke for the glis­tering [Page] beauties of Dyamondes, and preci­ous stones for the eye: I doe not seeke for the pleasant melodie of birdes and tuna­ble instruments for the eare, I do not seeke for the sauour of flowers, spices, and oynt­ments for the smell; I doe not seeke for hony, and delectable things for the taste, which brute beastes may be capable of, but I seeke for a glory aboue all beauty, for a voyce aboue all melodie, and for a sauour and sweetnesse aboue all delicacie, which neither beastes, nor men with their outward censes can attaine vnto.

God is the most absolute, supreame & ex­celent thing, a substance deuine, inuisible, eternall, infinite, vnchangeable, glorious, almightie, onely wise, true, iust, mercifull, gracious and bountifull, before whom the Esa. 6. Cherubins do couer their faces, of whom, thorow whom & for whom are all things, Rom. 11. saith the Apostle, to him be glory for e­uer. Now as God is thus, and much more excellent then can be spoken, so on the o­ther side; man especially considered as A­dam hath left him, is most base, insomuch that Dauid comparing man but with some of the creatures said. What is man that thou art mindfull of him, and the sonne of man that Psal. 8. thou doest consider him; how much more [Page] compared with the Creator. Yea man is not onely base, but miserable; and so mise­rable, that if Christ had not come to re­deeme vs, it had beene better for vs we had beene stones, yea beares, and toades: therefore seeing all that can be saide is too little, to set forth Gods maiesty; and no­thing can be said enough to set forth mans misery, this that the Apostle saith. That God is manyfest in the flesh, must needes be a great mistery. By God the Apostle meanes, not the first person in the diety, which is the father, nor the third person, which is the holye Ghost; but the second person which is the Sonne: for though there bee but one God, yet in the Godhead there Mat. 28. are three persons, the father, the sonne, and the holy Ghost: Now it was the sonne, the second person, that was more manifested in the flesh as Iohn saith: The word was made Iohn. 1. flesh, and dwelt among vs, & we saw the glorye thereof, as the glory of the onely begotten so [...]ne of the father full of grace and truth; There­fore Paule saith; In him dwels the fulnesse of Col. 2. 9. the Godhead bodily: And yet we are not to thinke he was thrust out of heauen, as the euill Angels were, but he tooke flesh of his owne accorde, as the Apostle saith in the second to the Phillipians, he being equal with [Page] God tooke on him the forme of a seruant: for as Adam sinned and ouerthrew mankinde voluntarily, so it was necessarie that Christ should take our nature, and redeeme vs voluntarily.

Manifested in the flesh. By flesh he meanes not the body of man onely, but our whole humane nature, consisting of soule and body: As when Peter saith, He suffred in the 1. Pet. 4. flesh; it is not meant he suffered in his body onely, but in his soule also: as he saith of Mat. 2. himselfe; my soule is heauy euen to the death: so when it is said here, he was manifested in the flesh, he meanes in our humane nature, for he was in all things like to vs, sinne ex­cepted. Heb. The manner of his taking flesh was of a woman, as it is said; God sent his sonne made of a woman: Mathew tels vs Gal. 4. Mat. 1. what woman; namely, the virgin Mary: therefore he is in the Scripture called the Sonne of man, not that any man was his fa­ther, but because on a woman he tooke on him mans nature: this is that the Prophet Esay spake of him; They shall call his name Esa. 7. Emanuell, that is God with vs: therefore are there such misticall speeches in the scrip­ture. Iohn Baptist saith of him; he that comes Ioh. 1. after me is before me, that is, he comes after me in his manhood, but was before me in [Page] his Godhead. He is likened to Melchisa­deck, who is said to be without father and Heb. [...]. without mother; for, as he was man he was without father, and as he was God he was without mother: and he himselfe saith in Iohn. 5. Ioh. 5. Before Abraham was I am. This is that which some diuines haue spoken of in a wondring maner; That he which is eter­nall should be borne in time; that hee Esa. 7. Dan. 7. which is called the ancient of daies, should be a child of an houre old; that he which is the worde, should become a babe that Iohn. 1. cannot speake; that he which is infinite, should be compassed in the wombe of a Luke. 2. Virgin; that hee should not onely make vs like himselfe at the first, but make him­selfe like vs: that the flesh of Adam and the sinne of Adam, being ioyned in all other men, should be separated in that man, that was the sonne of God, because he was not borne after the ordinarie man­ner of men, but was conceiued by the ho­ly ghost, and borne of the Virgin Mary, this is wonderfull. Who would haue thought, that these two natures, the God­head and the manhood, that were so farre deuided a sunder, should haue beene so neerelie ioyned together, not in one Para­dice, as at the first, but in one person, & that [Page] more meerely, then the soule and the bo­dy, for they may be deuided, but the god­head and manhoode of Christ cannot: therefore this is a great mistery, that God is manifested in the flesh.

Yet we must not imagine two Christes, one that was God, and another that was man, but one Christ who is both God and man: the diuell hath stirred vp some heri­tickes to deny his Godhead, and some to deny his manhood; and some also to con­found them together, thinking to corrupt this mistery, and so to ouerthrow religion: those that haue denied his Godhead, al­leadge for colour thereof, our Sauiour Christes owne wordes: My father is greater Iohn. 14. then I; Ergo, say they, he is not God, be­cause he saith he is inferior to the father, not vnderstanding the misterye of those speeches that he speakes there of him­selfe, as he is man, or mediator, and so he is inferiour to the father; but in the second to the Philipians, it is said. He Phil. 2. thought it no robbery, to be equall with God in his deuine nature. Those that haue denied his manhood, aledge these words of Paule: God sent his sonne in the similitude of sinfull Rom. 8. flesh, Ergo, say they, he was not man, because it is sayd he had but a similitude of flesh, [Page] but the Apostle saith not, he had the simi­litude of flesh: But the similitude of sinnefull flesh; For though he seemed to be a sinner as others were, as the Pharises wrongfully Iohn. 7. said of him: Yet Peter saith; In him was no 1. Pet. 2. sinne, neither was there guile found in his mouth; So that though he had true flesh, yet he had but the similitude of sinnefull flesh, those that confound his two natures, as if the one of them did destroy the o­ther, were led thereto by this; that the scrip­ture doth sometime attribute that to his manhood, which belongeth to his God­head, as that it is saide, the sonne of man is in heauen; when he talked with the Iewes and sometimes doth attribute that to his God-head, which belongings, to his man, hood, as Paule saith to the elders of Ephe­sus, Acts. 20. watch ouer the flock, which God hath purchased with his owne blood: Which spee­ches are vsed by reason of Christes perso­nable vnion, that is the vniting of his two natures in one person, for as in owne na­ture of God there are three persons, so in one person of Christ, there are two na­tures.

But to leaue the confuration of here­tickes, whose property is alwayes to passe ouer all plaine places of scripture, that doe [Page] shew the trueth, and to cauill with darke places, that may seeme to maintaine their error.

Those that would bee confirmed in the truth of the deuine and humane na­tures in the person of Christ, let them read Iohn. 11. Rom. 9. 5 Heb. 1. 8. 1. Ioh. 5. 20. these few places of scripture quoted in the margeant, for the heaping vp of many te­stimonies is needlesse in this point, that is so pregnant and plaine in this very Text, which saith; That God was manifested in the flesh.

Furthermore, let vs marke, that the sonne of God did not onely become base man, but the basest of men, for hee was borne of a base person, a poore maide, that had not a Lambe to offer for her pu­rification, but was faine to offer a payre of Pigeons: he was borne in a base place, in a Stable or Stall for beastes; he liued diuers yeares in a base trade of a Carpen­ter, and after he entred vpon his publike office, he kept company with base per­sons, with Fishermen. Paul saith, Hee made himselfe of no reputation: yea he was Phi. 2. so base in outward appearance, that the [...]. 5. Prophet sayde, There was no forme nor [...] in him, but he was despised and re­iected of men. The reason of this base­nesse, [Page] was because he did not onely take on him our nature, but our case and condi­tion; that is, the frailties and infirmities of our nature, I meane not our sinfull infir­mities, for that is alwayes excepted in his humanity, else how should he haue beene ioyned to God, who can abide no impu­ritie; but I meane, he tooke on him our naturall infirmities, both of minde and body. The infirmities of minde that he tooke on him without sinne, were both in his iudgement and affection. For iudge­ment, it is sayd of him, He grew in wise­dome, Luke. 2. which he could not haue done, ex­cept there had beene some want, and also Mark. 13 it is said; he was ignorant of the day of iudge­ment, for his affection, it is said he sorrow­ed, Mat. 9 Heb. 5. and he feared: and that he tooke on him our infirmities of bodye appeares; when it is said, he was hungry, and that he Mat. 4. Iohn. 4 was weary, &c. But we are not to thinke that he tooke on him euery particuler mans infirmities, that grow of some speciall cause, franzinesse of minde, or lamenesse of body, but generally the infirmityes, which bee common to the nature of all men; that hauing experyence of in­firmities, he might be able to succour vs in ours, as the Apostle saith. Heb. 2.

But is this all the mistery of religion, to know that the Godhead was ioyned to our base and fraile nature: No, but there is much more in it, that doth carrie our con­sideration a great deale further, as ap­peares by the wordes of the text that fol­low; He was preached to the Gentiles, and beleeued on in the worlde: yea it reaches not onely to this world, but to the worlde to come; He was receiued vp into glorye.

A great part of the mistery of Christes personall vnion, standes in the vse of it, to vnite mankinde vnto God, by a spirituall and misticall coniunction; the Apostle Paul hauing said: The faithfull are members of Christes body, of his flesh and of his bones; Ephe. 5. He addeth, This is a great mistery, but I speake concerning Christ and the Church.

The sonne of God, was manyfested in the flesh, that he might be the redeemer, not of Angels, but of men, as it is said: He Heb. 2. tooke not the Angels nature, for the An­gels that fell; shall remaine in the state of perdition without recouery, for euer: therefore, one wondring at the worke of our redemption saith, let all the Angels tell me, if euer God did any such thing for them; but he tooke the seede of Abraham, saith the Apostle: That is, our humaine [Page] nature, that he might be the redeemer of men, and yet not of all men, for reprobate men are no more ioyned to God by Christ, then reprobate Angels: but the elect that Ephe. 1. were chosen in him, although by their fall in Adam they deserued to be for euer se­perated from God; yet they are in and by Christ againe reconciled and ioyned vn­to him, againe God was manyfested in the flesh, that he might doe that for men, that no other could doe but he: Yea, that hee might doe that for man, that he himselfe could not haue done, except he had beene both God and man.

For if he had not beene man, how could he haue performed our obedience, in all the dueties of holinesse, righteousnes and temperance, which the law of God doth require of men; and sanctifie mans nature that was defiled: in which respect he is called our wisedome, righteousnesse and 1. Cor. 1. sanctificatiō: againe, if he had not bin man, how could he haue suffered our miseries, and borne the punishments which by sinne we had deserued, in which respect he is called our redemption; this is that one saith, is a matter of maruelous considerati­tion; that subiects had sinned, and the Lord must be beaten, that seruantes had offen­ded, [Page] and the maister must die, that the guil­ty should be spared, & the innocent puni­shed, and yet Gods iustice not impeached.

On the other side if he had not beene God almighty, how could he haue encoun­tred, and conquered the deuill, hell, sinne, death, and all the great enemies of our sal­uation; that were too strong for mā to bat­tell with all: if he had not beene euerlasting God, how could he by temporall suffering haue discharged vs of eternall torment, and how should the merite of his suffering haue reached to those, that liued long before, & long after his death; if he had not beene infinite God, how should the father haue accepted so many sinners in him, and him for so many sinners, which he was angry withall, and how should he be present with his people, throughout the world: there­fore it was necessary he shuld be both God and man, that being man he might be suf­ficient to suffer, whatsoeuer was due from God, & do whatsoeuer was, & being God he might be all sufficient, to make that acceptable and effectuall which was suffe­red and done for vs. Therfore this is a great mistery, that God was manifested in the flesh.

1 Hereof comes that neere coniunction that is betweene Christ and his Church, set [Page] forth in the Scripture: by many similitudes, he is called the head, and we the body, not Col. 1. his naturall body, but his misticall body, as all true Christians are the body of Christ, so euery one is a member of his body, not hipocrites for they are no more true mem­bers 1. Cor. 12 of Christes body, then a brasen noase, or a woden leg, is a member of a mans bo­dy: but true christians that are by faith and the spirit of regeneration vnited to Christ: for though Christ be in heauen, and we in earth, yet as the foote, which is a great way distant from the head, is by certaine sinues and vaines, springing from the head, ioyned to the head, so Christians are by certaine spiritual vaines, as faith, hope, loue, &c. ioy­ned vnto Christ, he is also called the hus­band, & the Church is called his wife, ther­fore as the wife looses her owne name, and beares the name of her husband, so we loose our owne name, and beare the name of Christ, and are called christians, and as a Acts. 14. wife is indowed with the goods of her hus­band, so are we with the riches of Christ.

He is called the vine & we the branches, Iohn 15. from whom we receiue spiritual iuce and vertue, to bring forth fruite acceptable to God & profitable to men, for as Adam did not only make vs guilty, but also corrupt vs [Page] so Christ doth not onely make vs innocent, but also sanctifieth vs.

2 Hereof comes that misticall and spiri­tuall aliance and kindred that is betweene Christ and his people, therefore he calles those that doe his fathers will, his mother, Mat. 12. his brother, and sister, how poore or base soeuer they be in the world. yet if they be of the right streine of christianity, they be of the most royall blood, and more hono­rable then they which come of the houses of Valoys, of Austria, or any earthly discent, because they haue God for their father, the Church for their mother, Christ for their elder brother, and are made kings, and Queenes of heauen, as one saith; Those that be noble by their first birth, in the worlde doe become vnnoble by vices, so those that be vnnoble by their first birth, may become noble by a new birth and by vertues: therefore Peter calles the faithfull a chosen generation, a royall Priesthood, a holy nation, a peculiar people. 1. Pet. 2.

3 Hereof comes that mutuall exchange that is betweene Christ and vs; hee was made with vs the sonne of man, that wee might be made with him the sonnes of God: he by imputation and communica­tion, tooke on him our sinnes and miseries, [Page] that they might be imputed to vs, his ver­tues and merites as the Apostle saith, he 2. Cor. 5. was made sinne for vs, that we might be made the righteousnesse of God by him.

This is a great mistery, that his pouerty should be our fitches; that his bondage 2. Cor. 8. 9. should be our liberty: that his condemnati­on before Pilate, should be our iustificati­before God; that his stripes should be the Rom. 8. 2. cure of our woundes; that he should bee Esa. 53. 5. ioyned with theeues and robbers; that we might be ioyned with Saints and Angels; Luk. 23 Gal. 3. 13 that his curse should be our blessing: that he should ouercome death by dying, and that his death should be our life; that hee He. 2. 14. should discend into hell, that is, into hel­lish tormentes, that he might lift vs vp to Mat. 26. heauen and happinesse. Therefore we are saide to be crucified with him, to be buried Gal. 2. 19 Rom. 6. 4 Col. 3. 1. Ephe. 2. 6 with him, to be quickned with him, Eph. 2. 5. to be raysed vp with him, Col. 3. 1. to be ascended into heauen with him; for at the first Adam was not a priuate, but a pub­like person, in whome all mankinde was included: so Christ the second Adam, was not a priuate but a publike person, in whom the whole Church is to bee considered: therefore in Christes death and satisfacti­on, in Christes resurrection and iustificati­on, [Page] in Christes ascention, and glorification we must see the death, resurrection, and as­cention of the whole Church, for as he hath done and suffered all these things for the Church, so the Church hath done and suf­fered all those things in him, and shal at the last receiue the fruite of those things, by & with him, this is a great mistery: that God is manyfested in the flesh, therefore he is cal­led our Sauiour, which is set foorth in his Mat. 1. 21 1. Tim. 2. 5. name Iesus; he is called our mediatour, to make intercession for vs: where by the way noate; that the Popish booke called the Ladies Psalter, made by Bonauenter, is blas­phemous, because it appoints other media­tors besides him: he is called our Lord, to 1. Cor. 8. 6. Ioh. 10. 9 defend & gouerne vs, he is called our dore and way to bring vs to the father; he is cal­led our Phisition to cure our spirituall dis­eases, Mat. 9. 12 and to restore vs to health: he is cal­led Iohn. 10. 11. Iohn. 6. our shepheard to gather vs into the Church: he is called the bread of life, to no­rish vs to life euerlasting; he is called our Ephe. 2. peace to pacific our conscience, he is called Tim. our hope because he is all in all vnto vs. Therefore it is said; we are complet in him: Col. 2. 16 and therefore Paule saith, I desire to know Cor. nothing but Iesus Christ, and him crucified, & Phil. 3. 8. I count all things dung that I may winne [Page] Christ who doth communicate to vs not onely his name, his nature, and his graces, but also his priuiledges that we should be Kinges and Priestes, that we should be Kinges and Priestes, that we should haue interrest in the creatures; and be wayted on of Angels, therefore this is a great mistery, that God is manifested in the flesh.

4 From hence comes the mutual feeling and affection that is betweene Christ & vs, that he takes the injuries done to vs, as done to himselfe, as he saith to Saule; why persecu­test thou me, when he went to Damascus, to Acts. 9. persecute the Church: & he takes the bene­fites bestowed vpon his members, to be be­stowed on himselfe, as he shal say at the last day, when I was hungry ye gaue me meate, Mat. 25. when I was thirsty ye gaue me drinke, and he expoundes his meaning, in saying, that which ye did to one of these little ones that beleeues in me, yee did to me; as that which is done to the hand or foote, by reason of a naturall coniunction reaches to the head, so that which is done to Christians, by reason of a spiritual coniunction; reaches to Christ the head of the Church, and on the other parte, from hence comes the feeling griefes of Christians: when Christ is blasphemed or dishonoured, as Dauid sayeth: T [...] rebukes of those [Page] that rebuked, they are fallen on me: and the feeling comfort and reioysing that Chri­stians haue when Christ is honoured, his kingdome furthered, and his will obeyed. And from hence comes not onely the sim­pathie and [...]eeling that Christians haue with Christ their head, but that they haue one with another as members of the same body; as the Apostle requireth, Be like af­fected Rom. 12 one towards another; mourne with those that mourne, and reioyce with those that re­ioyce: as in a naturall body there is not that feeling with the members of another bo­die as of the same; so in Christes misticall body, there is not that feeling among the members of a strange body, as among those that be the true Church and body of Christ: therefore the scripture maketh th [...] a marke of a true Christian and disciple, Iohn. 13 1. Iohn. 3. to loue thy brethren.

This is the great misterie, that the sonne of God is manifested in the flesh, who [...] he is God, is our father; as he is man, he [...] our brother; and as he is God and man, [...] is our attonement maker: therefore let [...] not so looke to his humanity, as we forg [...] his diuinitie, least we be offended at [...] basenesse as the Iewes were, who call [...] him the Carpenters sonne: and let vs n [...] [Page] so looke to his diuinity, as we forget his hu­manity, least we be dismaide at his bright­nesse, as the man was that said; depart from me, for I am a sinnefull man.

But let vs so consider the vniting of these two natures in his person; that in him we may see our happye condition, and know assuredly that as there is no saluati­on to them that are without him, soe there is no condemnation to them that Rom. [...]. are in him: hee knowes not religy­on that knowes not this, saith Maister Caluin.

Iustified in the spirit. All that which followes in this verse, serues but for the amplification of this mistery, therefore hauing beene somewhat large in the for­mer wordes, I will bee briefe in the rest. Iustification sometime in the Scripture dooth signifie, to account a thing or a per­son iust and pure that is not so of himselfe, and so it is taken commonly, when it re­spectes vs, who are by God esteemed iust by grace, that are not so by nature: but so it cannot be taken here, for in this sence Christ cannot be said to be iustified, except it bee from our sinnes that he had taken vppon him as our surety, as Paule saith: he Rom. 4. dyed for our sinnes, and rose agayne for [Page] our iustification: that is to say, hauing by his Rom. 4. death payde the price of our sinnes, hee was by his resurrection iustified and freed from them, and in him wee are iustyfied from our sinnes, and the punish­mentes of them, because the penaltye of our sinnes beeing payde by him, can no more bee exacted of vs, therefore Paule saith, as by one mans disobediene ma­nye were made sinners, so by the obe­dyence Rom. 5. of one many were made righte­ous: therefore contrarye to the opinion of the Papistes, wee must fetch our ius­tification by the faith of the Gospell from him that is iust and hath kept the lawe, and not from our selues that are vniust and cannot keepe the law, therefore saith the Rom. 3. Apostle, wee are iustified by the faith of Christ, and not by the workes of the law, and yet faith dooth not iustyfie vs as it is a quality in vs, no more then to see pati­ence or any other grace, but as it is grace that layes hould of Christ, neyther is it the quantitye or strength of faith that dooth iustifie vs; but true faith how little soeuer that layes holde of the strength of Christ; but I will stand no longer vpon this point, though it be a speciall part of this misterye of godlynesse because the [Page] Apostle dooth not speake of this kinde of iustyfication heere as appeares, when hee sayeth hee was iustyfied in the spirite.

Therefore iustification is heere to be ta­ken in another sence: that is to alow or acknowledge a thing or a person to bee that which hee is in himselfe: when it seemed to some to be otherwise, as where Mat. 11. it is saide wisedome is iustified of her children, that is acknowledged to bee ex­cellent wisedome. Though other doe deny it and account it foolishnesse in this sence, the Apostle speaketh heere, when hee saith, Christ was iustified in the spirite, as if he should saye though hee were ma­nifested in the flesh, and seemed to bee a base person; yet hee was found and acknowledged to bee the euerlasting and glorious God: to the like effect the Apo­stle 1. Pet. 3. Peter speaketh of him saying: Hee suffered in the flesh, and was quickned in the spirite, which is the same that Saint Iohn speaketh after hee had saide, the worde Iohn. 1. was made flesh, hee addeth, wee saw the glorye thereof as the glory of the onely begotten sonne of the father, full of grace and trueth, for though the sonne of God tooke on him our humane nature & frailety [Page] he did not lay aside his deuine nature and maiestye, but onelye couered vn­der the vayle of the flesh; as the sunne though it bee couered with cloudes, yet the bright beames thereof doe some­time breake out and shew foorth it selfe to those that haue eyes; so the beames of Christes Godhead did sometimes breake out and appeare to those that were not spirituallye blinde, and not onelye in his excellent words and Doctrine, spea­king as it is sayde of him, so as neuer man spake, but in his gloryous transfi­guration Mat. 17. vppon the mountaine, which Peter calles the holy Mount, where saith 2. Pet. 1. he; Wee saw his glorye: And also in his no­table and deuine miracles turning water into wine, feeding manye thousandes with a few loaues and fishes, causing the rough sea and windes to bee still, making warlike souldiers to fall backewarde, and euen the diuells to giue place at his com­mandement: therefore when it is said here, he was iustified in the spirit, the meaning is, he was apparantly shewed, knowne and acknowledged to be God in the flesh.

Seene of Angels. He was not onely iusty­fied and acknowledged to be the sonne of God in the flesh by men, but also by An­gels, [Page] who were acquainted with it, and witnesses of it; they brought tydings of his birth to the shepheardes; they brought Luk. 1. tydings of his resurrection to the women, Luk. 24. they were behoulders of his ascention with the Apostles; and they did not onely Acts. 1. see him, but adore and worship him, and Heb. 1. not onelye the good Angels, but the e­uill Angels did acknowledge him: this Mar. 3. is a great misterye that dooth appeare wonderfull to all creatures both good and bad, that a babe lying in a manger, and a man hanging vppon the crosse, should be the sonne of God and Sauiour of the world.

Preached to the Gentiles. This is a further amplifying of this mistery, for Christ did not take flesh to the end to be hid and vn­vnknowne, especially after he had perfor­med the worke of redemptiō; for although he bad his disciples to shew his transfigu­ration Mat. 17. to no man, till he was risen againe from the dead, yet after that, he would haue both it and all other partes of religion pub­lished to all men, when the woman pow­red a boxe of ointment on his head, he said; wheresoeuer this Gospell should be prea­ched, that which shee had done should be spoken of for a memoriall of her, thereby [Page] shewing that the Gospel should be prea­ched thorow the world, and if that little that shee did before his death should bee published and praised, how much more his death it selfe.

This mistery of religion was hid 4000. yeares, or thereaboutes from the Gen­tiles a long time, it was contained in one familie and in one kingdome, in which respect, the Apostle calles the calling of the Gentiles to the knowledge of Christ, by the Gospell a mistery hid from the a­ges Ephe. 3. past; but when the fulnesse of time was come, then God sent his sonne in the flesh, a light to be reuealed to the Gentiles, Luk. 2. as Simeon speaketh according to that which was promised to Abraham; in thy seede shall all the nations in the earth be blessed, therefore our Sauiour Christ commaunded his disciples to goe to all nations and preach the things he had com­maunded, Mar. 28. for which purpose hee gaue them extraordinary guifts, and among the rest the guifte of speaking with dyuers Acts. 2. tongues, according to that which Paule saith, he ascended vp on high, and led cap­tiuity captiue and gaue guiftes to men, and appointed some to bee Apostles, &c. [...]. 4. Now as they were commaunded and ina­bled [Page] to preach to the Gentiles, so they did as we may see throughout the booke of the Actes of the Apostles: they preached first Acts. 13 indeed to the Iews, but when they refused they turned to the Gentiles, although they suffered reproofe and persecution for the same, at the hands of the Iewes, because the Iewes misliked the calling of the Gentiles, some of them of ignorance; thinking the promises belonged onely to them, and not to the Gentiles, except such as should en­ter into the Church by the auncient dore of circumcision, and some of them of du­ty thinking their dignity, of being the only people of God would fall, if the Gentiles should be taken, in which is set forth, in the example of the elder brother; who enuied Luk. 15. the entertainemen of the prodigall sonne.

Now this mistery of calling of the Gen­tiles, is so much the more misticall, because the Iewes who were the natural Oliue-tree were broken, and the Gentiles who were of the wilde Oliue-tree were grafted; in this is a great mistery, that the Gentiles that were poore beggers which lay by the hed­ges Mat. 22. and high wayes, as it is set foorth in the parable, should bee called to the mar­riage of the Kinges sonne, that no Gen­tiles that were strangers and forreners [Page] as the Apostle speakes to the Ephesians, should be Citizens with the saints, and of the houshold of God: and as the Apostles did preach to the Gentiles, so the summe of their Preaching and Sermons was this mi­stery of religion, that God was manifested in the flesh, as we may see in the Actes, where Acts. 4. they teach; that there is no name vnder heauen whereby we may be saued, but the name of Iesus.

Beleeued on in the world. Hauing sayde, Christ, God and man, was preached to the Gentiles; now he saith, He was beleeued on the world: Whereby we see, that prea­ching goeth before faith: as Paul saith; How shall they beleeue except they heare, and Rom. 10. how shall they heare without a Preacher: and Peter saith; God chose him that the Gen­tiles Acts. 15. should heare the Gospell, and beleeue the preaching of the lawe, though it hath an excellent vse to be a Schoolemaister, to Gal. 3. leade vs to Christ, and to prepare vs for Christ, as it did those to whom Iohn Bap­tist preached the doctrine of repentance, Luk. 3. yet it cannot worke faith in men, that is the office of the Gospell, which setteth foorth Christ Iesus, and this misterie of our redemption that he hath wrought in the flesh, as we haue heard before: therefore [Page] is the Gospell called the word of faith, which the Gentiles did heare and beleeue, for although all that doe heare, doe not be­leeue; yet none can beleeue but those that heare, therefore it is said: It pleased God by the foolishnesse of preaching to saue those that 1. Co [...]. 1. beleeue.

Whereupon I inferre this briefe exhor­tation, (as a Parentheses) that those who would be religious, should not thinke rea­ding either by others or by themselues, suf­ficient but that therewithall they do ioyne ordinary hearing, the worde preached, which is the iust, liuely & effectuall meanes that God hath ordained for the beginning Gal. 3. and increasing of this grace, of faith, and all other gifts of sanctification.

For Christ beeing preached to the Gen­tiles, he was not preached in vayne, but as the Apostle saith, he was beleeued on in the world; not of all the world, for the A­postle 2. Thes. 3 saith, all men haue not faith, but in Acts. 13. the world, that is as Luke saith in the Acts, As many as were ordained to eternall life belee­ued, and therefore is true faith, which doeth apprehend Christ, called the faith of Gods elect, which is according to Godlinesse. Titus. 1.

This is not the least part of this great mistery that Christ is beleeued on in the [Page] world, some maruell that all which heare the word so plainely, and plentifully prea­ched, doe not beleeue, but rather conside­ring the impediments of faith: that are within vs and without vs, it is maruell that any do beleeue, for faith is not of our selues by nature, it is the gift of Gods gra [...]e, and Ephe. 2. another manner of thing then many ima­gine, seeing no man knowes it but those that haue it, as no man knowes the sweete­nes of hony but those that haue tasted it.

I will not enter into a common place of faith, because I purpose not to go from the Apostles purpose, onely thgat we may not be deceiued in iudging of it, as many are, let vs knowe that faith is a precious and vnspeakeable gift; which God by his holy spirit workes in the hartes of his elect in measure, whereby a man doeth applye Christ and all his good things to himselfe, with comfortable assurance, and whereby he is prouoked and inabled to thankefull obedience; thus Christ being preached, he was beleeued on in the worlde, not talked on onely, but beleeued on also, he was tal­ked on of many, and beleeued on of some though but few in comparison as it is now, but we must not rest in lip faith, but labour for hart faith, not rest in faith of the flesh, [Page] but labour for faith of the spirite, not rest in the faith of common Protestantes; but labour for the faith of true Christians, not rest in a dead faith that is without finite, but labour for that faith which may ma [...]e vs aliue from dead workes, not rest in such a counterfet faith as is ouercome of the world, but labour for that faith that [...]oth ouercome the world for Christ [...] o­uercome for vs, except [...] [...] vs, this is the commandement of the Gospell: that we beleeue in him whome God hath sent; that we beleeue this mistery, no [...] on­ly that God became man, but that he did it for the saluation of men, and not only of other men, for so far hipocrites may go in beleeuing; but of our selues euery one must beleeue, that Christ so wrought the redemption of the Church generally, as hee did it for him perticulerlye, as a member of the same, and if there had beene no more he would haue done it for him alone.

This is a part of this mistery, to beleeue that Christ being in heauen, and we in earth, Christ beeing glorious and we base, Christ being pure and we defiled, should be one with vs and we with him.

But marke that it was said before Christ [Page] was preached to the Gentiles, and now he was beleeued on in the world: the Gentiles were great sinners, yet when Christ was preached, they beleeued in him. Some may therevpon aske this question; Doth Christ belong to wicked men? no, not so long as they bee wicked: but the Apostles did preache this misterie of forgiuenesse of sinnes and saluation in Christ, to those that do repent, as Peter saith; Amend your liues, Acts. 2. and be baptised in the name of the Lord [...]esus, for the remission of sinnes: therefore those that would beleeue this misterie, must re­pent of their sinnes, for the faith that wic­ked men boast of is but a fancie.

Repentance is a godly sorrow, rising from the sight of our sinnes, and the pu­nishment due vnto them, which causes a man to hate the deuill, euill men, and euill things; to loue God, good men, and good things in his minde, and to forsake the de­uill euill men, and euill things: and to fol­low God, good men, and good things, in his maners: but it is not so needfull to shew now what repentance is, as to perswade men to go about it: neither is it so necessa­rie to shew whether faith or repentance be wrought first in a man, seeing they are al­wayes ioyned together, and are at no time [Page] separated in a good man: repentance though it may be said to be the last in na­ture, yet it is the first in feeling.

Thus the Gentiles when they heard the Gospell, beleeued in Christ, as we may see in Zacheus, and in those that burned their Luk. 19 Acts. 19. bookes of curious Artes at Ephesus, and many other: therefore those that became Christians, are in the Epistles of Paul cal­led Saints; and if any that had beene recei­ued into the Church vpon a counterfeite shew of repentance, did returne to his olde sinnes, the scripture appoints him to be cast out and deliuered to Sathan, as vnworthy of a Christian estate; but those that did in­deed beleeue in Christ, became true Chri­stians, such as were redeemed, iustified and sanctified by him.

Receiued vp into glory. That is his man­hood, for his Godhead was alwayes in glo­rie; but the Apostle meanes he was recei­ued into glorie in his manhood, that he might enioy that life which was promised to those that keepe the law; this is that he prayed for, Father glorifie thy sonne with that glorie that I had with thee before the worlde Iohn. 17. was: This is that the Euangelist Marke speakes of, He was taken vp into heauen: Mar. 16. The manner of his ascention thether, is set [Page] downe in the first of the Actes. Acts. 1.

Therefore he is not here corporally vpon earth, as the Papistes say, for we beleeue in the creede, he assended into heauen which must containe him vntill his comming a­gaine, Acts. 3. this is that is saide of him, he is crow­ned Heb. 2. with glory and honour, not such glory only as the Saints and Angels haue, but the highest degree of glory belonging to the head of the Church; though he were base for a time, yet is he glorious for euer, which those that beleeue in him did see by saith, as the theefe on the Crosse that said, Lord haue mercy on me, when thou commest in thy kingdome, and therfore though in the primatiue Church, the friendes of the Church did expostulate with them, and say will ye beleeue and suffer for one that was crucified, yet by faith they ouercame such reasons, and knew he was another manner of person, then they tooke him, as it is said, he was receiued into glory.

This is that which is said of him, that hee sitteth at the right hand of God, Ephe. 1. that is as Paule expounded it, exalted farre aboue all principalitye and power, Phil. 2. as it is said to the Philippians, hee hum­bled himselfe to the death of the Crosse, wherefore God hath exalted him, and gi­uen [Page] him a name aboue all names, that at the name of Iesus, euery knee should bow: this he saith of himselfe, all power is giuen to me both in heauen and in earth, that as he hath redeemed his people from their e­nemies, so hee might defend them from them.

This is a great mistery, that he which was brought so lowe, should be exalted so high: but is this all that he was glorified in his person? No, but that he might glorifie his members as Paule saith to the Thesselo­nians: 2. Thess. 1. He shall be gloryfied in his Saints, and made maruelous in all those that do beleeue; he laid not downe our nature againe, when he had wrought our redemption, but carried it with him into heauen, as one saith when Christ went away from vs, hee lefte vs his pawne, that is his spirit, to assure vs hee would come againe to vs, and tooke with him our pawne that is our flesh, to assure vs we should come to him, according as hee saith in Iohn, I goe to prepare a place for you, that where I am there you may bee also.

This is the misterye that the sonne of God came downe to the earth tofetch vs vp to heauen that after hee had sanctified our humayne nature in himselfe, he might [Page] glorifie vs with himselfe; as Paul saith: He Phil. 3. shall change our vile body, that it may be made like his glorious body; which how excellent an estate it is, no toung is able to expresse, As the worst is past with Christ, so the best is to come with Christians, for he would not haue come from glorye to basenesse, but to haue drawne vs from basenesse to glory: therefore let vs be content with our Sauiour Christ himselfe, to passe by the crosse to this crowne, where we shall receiue the end of our faith, which is the saluation 1. Pet. 1. of our soules.

OVr Sauiour Christ be­ing excellent and fa­mous when hee was vpon the earth, many resorted to him to heare his doctrine and see his miracles; and among the rest there was one Nichodemus who was a Pharisie, a teacher and Ecclesi­asticall ruler among the Iewes, that came to him, but secretly by night, fearing the displeasure of the rest of his sect (who loued not Christ nor his disciples) as some look­ing Iohn. 9. too much to men, haue a kinde of flesh­ly shame or bashfulnesse in well doing, and the higher any man is lifted vp in wealth, authoritye or society with great men, the stronger impediments he hath to [Page] keepe him from Christ.

But when he comes to our Sauiour Christ, he salutes him reuerently and calles him Rabbi, a title and saluation then common­ly vsed to learned men, and he saith to him; we know (speaking of himselfe & his com­pany) thou art a teacher sent from God, for no man could doe those miracles which thou doest, except God were with him; he knew him not to be the Messtas, but tooke him for some speciall Prophet, the rest of the Pharises asked him, by what authority he did those miracles, seeing he was not ap­prooued by them that were the gouerners of the Church, but Nichodemus being som­what wiser then the rest, confesses he had authority sufficient from God.

In the former chapter they required a signe, of him to confirme his calling if it were extraordinary, as Moses confir­med his calling, by turning his rodde in­to a serpent, and Elias by deuiding Iord [...] with his mantle; but Nichodemus con­fesses there were signes ennow, for saith he: No man could doe those things that thou doost except God were with him. Now al­though our Sauiour Christ might haue ta­ken exception to his maner of comming by night, and reprooued his feare of men, [Page] and ignorance, that he knew him not to be more then a Prophet, yet letting passe these wordes that I haue read, he beginnes with the chiefe point, and that which was the cause of those faultes in him, which was the want of grace, and there­fore saith.

Except a man be borne againe, &c. As if he should say, although thou doost call me maister and thereby professest thy selfe to be a scholler, yet I doe not account thee fit for my disciple except thou beest borne a­gaine.

For by the kingdome of heauen heere, is not ment the kingdome of glory in the next life, as some haue taken it, but the kingdome of grace in this life, that is, the true Church, as it is taken in the fift of Mathew; the Church is called Mat. 5. 19 the kingdome of heauen, because the lawes whereby it is gouerned are from heauen, the guiftes wherewith it is endued, are from heauen: the persons that are mem­bers of the true Church, are Cittizens of heauen; and because the Church is as it were the suburbes, thorowe the which we must enter the Kingdome of heauen.

It is as if our Sauiour Christ should say, [Page] thou hast made a iourney to heare me, and thou hast vsed good wordes vnto me, but that is not enough, thou canst not bee ac­counted a true member of the Church, ex­cept thou hast good thoughtes and good workes aswell as good words; except thou beest borne againe, that is, generally made better both in thy minde and manners.

Let vs marke, our Sauiour dooth not flatter him, though he were a great man, but seekes to profit him; some doe much extoll small things in great men, if they will heare a sermon or two, giue courteous wordes and entertainement to a minister, they greatly commend them, although their mindes and manners be as vnformed as their naturall parents left them; but we must follow our Sauiour Christes example to Nichodemus; except they bee borne a­gaine, and reformed in hart and hand, as­wel as in toung, except they be indeed ge­nerally sanctified aswel as they seeme to be so in some perticular, it is nothing worth, although they would goe twenty mile to heare the choisest Preacher in the country, except they doe reforme themselues by the word, & conforme themselues to that which is taught therein, they be no Chris­tians. This doubtlesse was an vnpleasant an­swer [Page] to Nichodemus, for howsoeuer a na­turall man can be content to haue some­thing added to him, yet he likes not to haue all condemned that is in him, and to haue his estate called into question.

But our Sauiour Christ not regarding what would please him, but profit him, condemnes his first birth, and telles him, he must of necessity be borne againe: neither doth he speake of Nichodemus in perticu­lar, but of all men in generall: for saith he; Except a man be borne againe: and not of men onely but women also; for that which was Nichodemus his condition, is the con­dition of all by their first birth: the Potter would not breake his pot to make it againe except it were ill made; so God would not regenerate men, except they were euill ge­nerated.

Therefore our Sauiour Christ dooth in these words both condemne our first birth, and vrge the necessity of a new birth: as if he should say; except a man in the time of his life become better then hee is by his birth, except a man be againe begotten of God, who is a better father in the wombe Iam. 1. 18 of the Church, that is a better mother by the worde; that is immortall and better 1. Pet. 1. 23. seede, and so becomes a new creature and [Page] hath better qualities, he shall not haue a better inheritance. It is as if he should say, as a man is by his first birth become vnlike to God, and like to the deuill, and therefore belongeth to hell, so he must by a second birth be made vnlike the diuell, and like to God, or els he cānot come to heauen: there is no other way to heauen for any man but this: some will grant that Heathens, Papistes, & those that be out of the church are in a dangerous case, but they thinke all those that be in the Church, that haue bin baptised, and doe professe religion are wel, but as Nichodemus was in the Church a­mong the Iewes, so there be in the visible Church among vs bastards, that haue the same mother with true children, but not the same father: as our Sauiour Christ said to some of the Iewes; Yee call God father, Iohn. 8. but yee are of your father the deuill, for his workes yee doe: Therefore hee saith here, Except a man be borne againe, hee cannot see the kingdome of God. It is much like the Mat. 1 [...]. speech Christ vseth to his Desciples; Except yee be conuerted and become as little children, yee cannot enter into the kingdome of heauen.

Many that are naturalles in their olde birthe and vnregenerate, will saye they hope to bee saued and to goe to heauen, [Page] but seeing our Sauiour Christ sayth the contrarie, what is their saying? yea our Sauiour Christ dooth vse a double asseue­ration against their assercion; [...]erily, ve­rily I say vnto you, except a man bee borne againe, hee cannot see the kingdome of God.

Adam at the first was noblie borne, the sonne of God, and heyre of all the world, but by his fall he tainted his bloud, not onely to himselfe, but to all his poste­ritie; so that since his fall, all that are be­gotten of him and his seede, are base borne and illegitimate: but as Princes haue regall authoritie to restore the po­steritie of Traytors to their former and fathers first estate, and to create Dukes, Earles and Barons, of those that were none; so God hath much more power and authoritie to restore and recreate such as he will make noble.

Therefore those who are regenerate and borne againe, are Gentlemen indeed, of how base account soeuer they bee in the world, as Peter speaking to the rege­nerated Christians that were afflicted and persecuted, sayth; Yee are a chosen gene­ration, 1. Pet. 2. a royall Priesthood, a Kinglye na­tion. But those that are not regene­rate, are base, vnnoble and miserable, [Page] howsoeuer accounted among men, there­fore except a man be borne againe, it had beene better for him he had neuer beene borne; or that he had died in his first birth, that his sinnes might haue beene the fewer and his punishments the lesse.

Nichodemus said, how can a man bee Verse. 4. borne that is olde: let vs marke, he applies that which our Sauiour spake generally to himselfe perticularly, as if he should say, if a man must be borne againe, then I must be borne againe that am an olde man; this we are to imitate in him, to apply generall doctrine to our selues perticulerly, and this doctrine of regeneration especially, for many haue liued 40. yea 60. yeare that are not an houre olde in Christianity: Nicho­demus speakes not this in scorne, as some may thinke, but indeede of ignorance, as yee may see in the tenth verse.

It is as if he should say to Christ, thou saiest a man must be borne againe, but olde men their mothers are dead, and if they were not? how should they that are stiffe and vnwildesome enter into their mothers wombe and be borne againe? Who would haue looked for such an answer as this from so great a clarke; but the generation of the Papistes are as grosse as the generation of [Page] the Pharises, who when our Sauiour Christ saith: Except yee eate the flesh of the some of Iohn. 6. man, and drinke his bloud yee haue no life in you, they vnderstand it carnally, that men must eate him, and not one y flesh and bloud but bones also, in the sacrament, which is as palpable as that conceit of Ni­chodemus, that a man should enter into his mothers wombe againe and be borne; and where they say God can do it, that is; turne the bread in the sacrament into the body of Christ, so he can doe the other; for as hee can make a Camell to goe thorow a nee­dles eye, so hee can make a man to enter into his mothers wombe; but we must not onely looke what God can doe, but what he will doe, for men can doe many things that they will not doe, so we must thinke of God: but by this speech of Nichode­mus, and that of the Papistes, we may see how true that saying of the Apostle is; the naturall man perceiues not the things 1. Co [...]. 2. that are of God, because they are spiritu­ally discerned, but although Nichodemus did not vnderstand that which our Sauiour Christ spake, yet he did well to aske a ques­tion about it: some men if they doe not conceiue a thing that is taught them, they will reiect it, and say they will neuer be­leeue [Page] it, measuring the Preachers doctrine by their shallow vnderstanding, and mak­ing that which they haue already concei­ued, a rule of all that is preached: but we must beleeue that which the Scripture tea­cheth, though wee cannot conceiue it, as the misterie of the Trinitie, the doctrine of the resurrection of the body, and ma­ny other of Gods workes and words can­not be comprehended; yet as one saith, They may not be reprehended: therefore we must not shutte the doore against in­struction, thorowe presumptuous imagi­nation; but thinke that there be other men, especially our teachers, which knows that that we knowe not: and in this per­swasion of our selues and others, let vs aske questions about the things we vnder­stand not, especially those that we cannot be ignorant of and do well.

It cannot be but many hearers are ig­norant of diuers things that are spoken by the Minister, and that most are ignorant of some things, and yet almost none will aske a question about any thing, but as they were ignorant before, so they conti­nue ignorant still, as if they did loue Iohn. 3 darkenesse more then light: curious que­stions for which God hath left no answer, [Page] many will aske; As what God did be­fore he made the worlde? why he made it no sooner? How long the worlde shall continue? with what fire it shall be de­stroyed? whether wee shall knowe our kinsfolkes in heauen? and such like, as a foole may mooue moe such questions in an houre, then the wisest man in the world can answere in seauen yeare: Therefore one saith, to him that asked such a que­stion; I cannot tell (saith he) that no man can tell, if yee will knowe, yee must tar­rie till yee shall know, as yee are knowne. And captious questions, such as one asked our Sauiour Christ, tempting him: Whe­ther Mat. 22. it were lawfull to paye tribute to Caesar or noe, some will aske, which must be an­swered with silence or supposition; but necessarye questions concerning regene­ration, faith, repentance, and the prac­tise of godlinesse, fewe are exercised in them, which shewes a carelesse minde: but hee that is desirous to keepe a good conscience, will enquire how they may doe it.

If men would doe as the Disciples of Mat. 13. our Sauiour Christ did, and as good men did, Num. 6. 9. 1. Cor. 7. 1. Acts. 2. obserue [Page] their doubts, and write them either in their mindes or in their tables, and propound them in conuenient place and company; they might be wiser then they be, and doe their duties better then they doe, and a­uoide many sinnes that they fall into, as the prouerbe is, the blinde eates many a Flie, yea many a Spider.

Iesus answered, Verily I say to thee, except Verse. 5. a man be borne of water and of the spirite, he cannot enter into the kingdome of heauen.

Because Nichodemus asked how a man could be borne againe that was olde, our Sauiour Christ telles him how, and because he vnderstood Christs former words car­nally, he telles him they must be vnder­stoode spiritually.

The Papistes take these wordes to bee spoken of baptisme, and say, except a man be baptised he cannot be saued, putting a necessity in baptisme vnto saluation; it is true indeed that baptisme is necessary, and that to saluation, as all the meanes of sal­uation which God hath appointed are ne­cessary and cannot be contemned without peril of condemnation; but baptisme is not necessary to saluation in their sence, as if none could be saued except they be bap­tised, for the thiefe that was crucified with Luk. 23. 1 [Page] Christ, who was conuerted after baptisme, was instituted, was saued, and yet he was not baptised, so if any should die without baptisme when they would & cannot haue it, it hinders not their saluation: if infants die before they be brought to baptisme, though negligence herein may be a sinne in the parents, yet is it no preiudice to the childe, no more then it was to those chil­dren that died without circumsition when they might not apply it before the eight day, for if the want of baptisme should be shutte from saluation, then it were possible to ouerthrow the election of God, which Mat. 24. Christ denies.

But although baptisme bee called the [...] and sacrament of regeneration, be­cause it doth signifie and outwardly repre­sent to our eyes, that clensing and renew­ing which the holy Gost dooth worke in­wardly in our harts, yet it is not our Sauiour Christes purpose in this place to speake of baptisme at all: but to teach Nichodemus that in his former speach he ment not a car­nall but a spirituall birth, & the reason why he names water, is because often in the Scripture the spirit is set foorth by water, to Iohn. 7 38. shew the working of the spirit in those that are borne againe, as water dooth wash a­way [Page] the filthinesse of the bodie, and make the same more cleane, so the spirit dooth clense and purifie the soule: therefore it 1. Cor. 6. 11. is called the spirite of sanctification, so that in these wordes it is as our Sauiour Christ should say, I doe not meane, that a man should be borne againe carnally, but that he should be borne againe spiritually; as yee are borne first like your earthlye father who is flesh, so you must be borne againe like your heauenlye Father, who is spirite, and bee made pertaker as Peter speakes, of his deuine nature, not in sub­stance 2. Pet. 1. 4 but in qualities: as hee saith; B [...] Leui. 11. 4. 4. Mat. 5. yee holy as I am holy: And as Christ saith▪ Be yee mercifull as your heauenly father is mercifull.

And in that Christ saith heere, A ma [...] must be borne againe of the spirit, it shewe [...] that regeneration consists not in a ciuill reformation, such as the lawes of the countrie, the companie that men keepe, and the respect of their credit and outward safety, may drawe them vnto; but hee meanes that Christian reformation which the spirite, thorowe the knowledge and faith of the worde of God, dooth frame men vnto, begetting a knowing in or iudgement, a hating in affection, and [Page] forsaking in conuersation of those things which are euill in them by their first birth, that are contrarie to the worde, and that tende to condemnation: and on the con­trarie, begetting in them a knowing in iudgement, a loue in affection, and fol­lowing in conuersation of those things which be good, that they haue by a new birth that are agreeable to the worde, and that tende to saluation, Except yee be borne againe of the spirite (thus saith our Sauiour Christ) yee cannot enter into the kingdome of God. To the same effect spake [...]ohn Baptist to some of the other Pharisies who Luke. 3. 8 came to him to be baptised, which was an entrance into the Church; Bring forth (saith he) first fruites, worthie amendment of life, as if hee should say: What should you doe in the Church, or what should you doe with the badge or name of Christianitie, when you are still corrupt and naughtie men.

So our Sauiour Christ saith to Nichode­mus heere, What shouldest thou or any such as thou art, doe in the new state of the Church, where God is a King, rules by his word and grace, and where men and wo­men are subi [...]ct to him in minde and man­ners, whent hou art still an olde man in the [Page] strength of thy ignorance and naturall cor­ruption, for the Church is the doore of the kingdome of God, and none are to be le [...] into the kingdome of God in this world so farre as men can iudge, that shall haue no place in the kingdome of God in th [...] world to come: for if the Apostle woul [...] haue knowne and grosse sinners to be [...] thrust out of the Church when they be in 1. Cor. 5. then he would haue them to be kept ou [...] that they come not in, and in that Phi [...] did admit Sin on Magus, it was because h [...] Acts. 8. did dissemble that which was not in him and pretended faith & regeneration whe [...] he had it not, but though he deceiued P [...] lip, he could not deceiue Peter, who perce [...] ued that he was an hipocr [...]e & in the ga [...] of bitternesse, we now receiue children [...] baptisme and enter them into the Church because the parents beeing faithfull, the [...] [...]eede is holy in the account of the seruan [...] of God, as the Apostle saith; but we mu [...] 1. Cor. 7. 14. see some testimonies of grace in themselue [...] before we receiue them to the other sacr [...]ment: if any one will obiect [...]udas, he w [...] then no open offender, and also it was th [...] the Scripture might be fulfilled.

And those that haue by baptisme been [...] enticed into the Church, must know th [...] [Page] if when they come to yeares of vnder­standing, they doe not answer to that they professed in Baptisme, to renounce the de­uill and his workes, and to beleeue and o­bey Gods word, though they haue a place in the Church and be accounted Christi­ans among, men, yet they shall be shutte out of the kingdome of heauen with the Mat. 25. fiue foolish Virgins. Therefore saith our Sauiour Christ, Except a man bee borne of water and of the spirile, except hee been cleansed from corruption, and made par­taker of the guiftes of sanctification, he cannot enter into the kingdome of God.

But if a man be borne againe, he shall enter; our Sauiour Christ vseth the like speech in Math. 19. 9. He that putteth away his wife except it bee for fornication, and mar­ries another, committeth adul [...]erie but if it be for fornication; it is otherwise then so in this place, he saith, Except a man be borne againe hee cannot see the kingdome of God; but if hee be borne againe, he shall see it both heere and hereafter, as Peter saith; Blessed be God who hath begotten vs againe to 1. Pet. 1. inheritance immortall, vndefiled, rescrued in [...]eauen for vs. It is not indeed our Saui­our Christes purpose to set foorth the ex­cellencie of a regenerate and Christian [Page] estate, that is shewed in other places of Scripture: but his purpose is to shewe the necessitie of it, and that without it a man cannot be saued.

That which is borne of the flesh, is flesh. Verse. 6. Our Sauiour Christ confirmes his answere to Nichodemus, as if hee should saye, I would haue thee vnderstand I did not meane, when I sayde, a man must bee borne againe, that a man should enter in­to his mothers wombe againe, as thou diddest carnally take mee: for if he could or should, that would not profit him, be­cause it is carnall and all one with the first birthe, for that which is borne of the flesh, is flesh.

By flesh, in the first place is meant the substance of flesh; and in the second place the corruption of flesh: as if hee should saye; that which is borne of naturall pa­rents bodilye, is sinfull and corrupt. If Adam had stoode in his first estate, that which should haue beene borne of the flesh had not beene corrupt but holy: but since Adam fell, all that are naturallye borne of him are flesh, that is to say, cor­rupt both in body and soule, and not one­lye the inferiour partes of the soule, as the thoughts and imaginations thereof, [Page] which in Gen [...]sis are sayde to bee euill Gen. 6. 5. continuallye, but also the higher partes of the soule, as the wisdome and consci­ence. As Paul speaketh to the Romans; Rom. 8. [...] The wisedome of the flesh is emnitie against God: and to Titus; Their conscience is de­filed. Tit. 1. 15

And as the soule is corrupted, so is the bodye and the partes thereof; therefore Rom. 3 the Scripture speaketh of some men, and saythe: Their eyes are full of adulterie, and the poyson of Aspes is vnder theyr lippes: their handes are full of bloud, their feete runne to euill. Therefore the Ephe. 2. 5 Apostle sayth of all naturall men, They are dead in trispasses.

Therefore when the Papists saye, there is free-will in men by nature, and some disposition to goodnesse, they speake contrarye to our Sauiour Christ, That which is borne of the fleshe, is fleshe. Let them shewe what parte of a man is vn­controuled in the Scripture: and in what parte, eyther of religion or conuersation, wee are not directed from the highest point of [...]aith to the lowest part of man­ners, as how to eate and drinke, and to ap­parell our selues.

The [...]efore whatsoeuer the Papists doe [Page] ignorantly speake, we must knowe, as it is vnpossible for vs to doe any thing belong­ing to this life, till we be borne; so it is to doe any thing belonging to a better life, till wee be borne againe: for wee are not sufficient (saith the Apostle) of our selues to thinke a good thought, but all our suf­ficiencie Phil. 2. 13 is of God, who worketh in vs both the will and the deede, that is, by a spirituall and new birth, for that which is borne of the flesh is flesh.

It is true that the corruption of our first birthe dooth not shewe it selfe in all a­like, but in some more then in other: some are so incontinent, that their owne wiues cannot serue them, but are like fedde hor­ses, neighing after their neighbours wiues; some are so intemperate, that they become Iere. 5. 8. like Swine in drunkennesse and gorman­dize; some are so furious as they care not who they reuile and rayle vppon; some are so couetous that they will be guile and deceiue euerye one they deale withall: other naturall men are more ciuill in shew, but no better in deed; some are in words as louing as Ionathan, but in heart as spightfull as Absalon: some are in words as honest as Susanna, but in deede, though secretly, as vnchaste as Dalyla: some haue [Page] new faces, but olde hearts; a newe cloake but an olde coate: yea those that haue the best naturall guiftes, as witte, cloquence, knowledge of humaine sciences, and in some pointes do [...] seeme to shewe foorth speciall vertues; as it is sayde of Socrates, hee was so temperate, that hee would ne­uer eate but when hee was hungrie, and so pacient that hee was neuer seene to be angrie.

Scipio Affricanus is said to haue beene so pitty [...]ull, that hee vsed his captiues as if they had beene his owne Souldyers. There are also great things spoken of the Iustice of Aristides, of the liberalitie of Mespania, and of the chastitye of Lu­cretia.

But these, or whatsoeuer such things haue beene found in Heathens, they were nothing else but gilded sinnes, because they proceeded from fleshe, that is to say, from pryde, loue of praise, and such like corruptions of nature, and not from rege­neration Mat. 6. 1. and the spirite of sanctification. Therefore saith our Sauiour Christ, That which is borne of the fleshe, is fleshe: as if hee should saye, there is nothing but cor­ruption in a naturall man, neyther in his thoughts, in his wordes, nor in his workes, [Page] if we could but see the heart and the cor­ners and courses of a naturall mans life, as it is indeede, it would seeme more odious vnto vs then any thing that euer we sawe, for all that is borne of the fleshe, is fleshe: and not onely all that is in a man when hee is borne is corrupt, but all that after­warde hee dooth thinke, speake or doe, according to his first birthe, that is, accor­ding to his naturall iudgement, naturall affection, and naturall conuersation. There­fore the Apostle speaking of the estate of all naturall men, saith; There is none that Rom. 3. dooth good, no not one.

For which cause wee are commanded in the Scripture, to put off the corruptions of our nature. Paul saith to the Ephesi­ans; Put of the olde man which is corrupte, Ephe. 4. to purge them: As the same Apostle saith to the Corinthians, Purge the olde [...]euin of 1. Cor. 5. maliciousnesse and wickednesse. To denye them, as our Sauiour Christ sayth: Hee Mark. 8. that will be my Disciple, let him deny him­selfe, that is, his owne corrupt iudgement and affection, to cast them away: as the author to the Hebrews saith; Cast away [...]. 12. the things that presse downe: To mortifie [...]hem, as it is sayde to the Coll [...]sians; Mo [...] ­ti [...]ie your earthlie members, and names diueis Col. 3. [Page] perticulers to abstaine from them: as Pe­ter 1. Pet. 2. saith; Abstaine from fleshlye lustes that fight against the soule. To haue no fellow­ship with them, as to the Ephesians Paul Ephe. 5. saith; Haue no fellowship with the vnfruit­full workes of darknesse, but reprooue them rather. To cleanse them, as the Holye Ghost saith by [...]ames; Cleanse your hands Iam. 4. yee sinners, and purge your hearts yee wau [...] ­ring minded.

There be some things in nature indeed that must not bee cast off, as the facul­ties of the soule and members of the bo­die, but whatsoeuer is corrupt in nature must bee layde aside: not iudgement, but the corruption of iudgement: not affec­tion, Eph. 4. 26 as some thinke all anger is sinne, but the corruption of affection: So not the members of the bodye, as some haue ta­ken those wordes of our Sauiour Christ; Mat. 5. 29 If thine eye offend thee plucke it out, &c. but the corruption of those members, and so of all the rest.

And as the Scripture doth command vs to cast off the corruption of nature generally, so perticulerly, & saith: Lie not, sweare not, steale not, commit not adultery, kill not, &c. Some will lay aside some sinnes in their manners, but not the loue of them in [Page] their mindes, as the Pharises were outward­ly like painted Tombes, but inwardly full of rottennesse: some will leaue some little sinnes, but not great sinnes; as Herod that reformed many things, but would not put awaye his brother Philips wife: and some will leaue some great sinnes, but not little Mark. 6. sinnes, they will not forsweare, but they will sweate in their common talke, they will not rob openly, but they will deceiue secretly.

But all these are borne of the flesh, & not of the spirite: In the new history of Scot-land there is mention made of a controuer­sie betweene Scotland and Ireland, for an Iland lying betweene them both, at length it was put to the determination of a wise Frenchman, whose order was that a snake should be put into the Iland aliue, and if it did still liue, the Iland should belong to Scotland, and if not, it should belong to Ireland, because it is said there are no snakes in Ireland; which is aleaged to this ende, to shew that if the venomous corruptions of our nature doe liue and thriue in men, they belong to the kingdome of Sathan: for that which is borne of the flesh, is flesh, and cannot enter into the kingdome of God. And that which is borne of the spirit, is spirit, [Page] That is, he that is a spirituall man, is spiritu­ally 1. Cor. 2. 15. minded, & walkes after the spirit: as he that is borne of the flesh is carnally min­ded, Rom. 8. 1 and walkes after the flesh, so he that is borne againe of the spirit is spiritually min­ded and manuered.

He meanes not that the substance of the spirite is infused into a regenerate man, as the familie doe dreame, but the qualities and guiftes of the spirite: neyther is it meant that a regenerate man that is borne of the spirite, is all spirite, as a naturall man is all flesh; for wee must not thinke any man can be perfect in this life. Paul saith of himselfe which is true, much more Phil. 3. 12 of others, That he was not come to per­fection, but onely did striue vnto it: there­fore to the Romans hee complaines of his imperfections, which hee calles the lawe Rom. 7. of his members or remnants of the flesh, that still did rebell against the spirite: for although Saint Iohn [...]ayth; Hee that is 1. Ioh. 3. 9 borne of God sinnes not, yet the meaning is not, that hee sinnes not at all: for in the first Chapter hee saith; If wee say we haue no sinne, wee lye, and sinne in say­ing so.

But the meaning is as some take it, hee sinnes not as hee is borne of God, or so [Page] farre as he is regenerate, but as the most take it he sinnes not as he did before he was regenerate, willingly and notoriouslye, therfore when our Sauiour saith, that which is borne of the spirit is spirit, the meaning is, he that is regenerate is a spirituall man, not the flesh, but the spirit, not the corrup­tion of nature, but the sanctifying grace of God dooth rule and is predominate in him.

Therefore the sinnes of the children of God are called infirmities, because they proceede from corruption that is weakened and made infirme in them by grace; and therfore the duties of the children of God are called good workes because they pro­ceede from grace, but passing by our rea­son, our will, our affection, our tongues, handes, and other members, that are cor­rupt by nature, and but in part sanctified, they receiue some defilement: yet because the motion from whence they come, being the motion of Gods grace, the end where­to they tend being Gods glorye, and the ground whereon they stand beeing Gods worde is good, therefore they are called good workes, are accounted good, and ac­cepted in the faith of Christ; who & whose workes were absolutely good, and therfore the workes of those that are regenerate and [Page] beleeue in him, are accounted as his are, for this cause a regenerate man is called a spirituall man, taking his name of the more excellent part: as a man is called a melan­cholike man, not as if he had no fleame or choller in him; but because that humour beares the greatest sway in him: so a Chris­tian is called a spirituall man, not as if there were no remnantes of flesh in him, but be­cause the spirit beares the greatest swaye and ouer rules corruption in him: therefore we must put a difference betweene iustifi­cation & sanctification. The Papistes speake of such a sanctification as may iustifie a man before God, but iustification must be teached by faith from Christ Iesus, whose perfect iustice is imputed to those that be­leeue: Gal. 3. 1 [...] our sanctification is alwayes in this life imperfect and mingled with some wantes: but yet so as regeneration makes a man exceedingly to differ from a naturall man: he that is of the flesh (saith the Apostle) Rom. 8. 5 sauours the things of the flesh; that is corrup­tion affectes them, delightes them, &c. But hee that is of the spirite, that is as Christ saith: Borne of the spirite, saueurs the things of the spirite; a regenerate man in that he is borne of God, loues his heauenly fa­ther and delightes in him, but hee that is [Page] not borne of God but is a naturall man, Iob 27. 10. dooth not, beeing nothing of kin to him. A regenerate man delightes in the lawe of Rom. 7. 22. Ioh. 1. 20 God, an vnregenerate man dooth not but hateth the light; a regenera [...]e man loues those that be regenerate, being the children of God and his Christian brothers and sis­ters, Psal. 16. 3 a naturall man loues them not but ra­ther hates them, as Iohn shewes in his first Epistle.

A regenerate man doth see and feele the remnants of corruption, and complaines Rom. 7. 23. of it: the naturall man doth not, but iusti­fies himselfe as the Pharisie did. Luk. 18. 11. The regenerate man would not doe the e­uill Rom. 7. 19. that some time he dooth, and he would doe the good that he dooth not, and that good that he doth he would doe it better: the naturall man dooth the euill that hee would, hee dooth no good, nor hath no minde to it, neither dooth hee truely desire to be any better then he is.

The regenerate man prayes and cries Rom. 8. 20. Abba father, & by the spirite groanes vnto God for fauour, for helpe against tempta­tion, for strength against sinne, for grace to thinke, speake and doe better; the naturall man spendes no praiers about these things; if he do, it is but in few colde and fashiona­ble [Page] wordes without affection of heart: the regenerate man doth truely and earnestly striue against the corruption of nature, that Gal. 5. 1 [...] yet remaines in him, & more and more o­uercome it, as Saloman saith; In all labour there is profit, the naturall man doth not so hauing nothing in him but flesh. There is in a regenerate man as it were two men as Rebecca had two natiōs in her wombe, so a Christian hath as it were two natures in his wombe, the members of the olde man and the new man, of the fles [...] and of the spirite, as Paule saith, the flesh resistes the spirit, and Gal. 5. 17. the spirite resistes the flesh: therefore saith Peter; abstaine from fleshly lusts, that fight a­gainst the [...]oule; the striuing against corrup­tion is the greatest excercise of a Christian, outward troubles and enemies are nothing like it, when the flesh or corruption pre­uailes in the childe of God; thereof growes sorrow and griefe, as Dauid when hee had sinned saith, I goe mourning all the day, but when the spirit preuailes against the flesh thereof growes ioy and comfort.

But a naturall man further then the feare of mans law, or the shame of the worlde dooth enforce him, hath no sorrow for his [...]innes, except some few examples, such as were Esau and Iudas, whome God dooth [Page] touch with hellish tormentes, that in them other great sinners might see as it were a toarch of hell fire burning before their e [...]es: and as a naturall man hath no sorrow for sin, further then feare of man or shame doth force him, so he hath no ioy in good things, further then pride or vainglory doth pricke him; so that to vse the common si­militude of the scripture, as we may know a good tree from a bad tree, by the diffe­rence of their fruites, so we may know a spirituall man from a carnall man, by the difference of their▪ mindes and manners. A regenerate man that is borne of the spirite, though he be not perfectly sancti­fied in this life, yet hee is wholely sancti­fied: for as there is a naturall birth of the whole man, so there is a spirituall birth of the whole man, that is, as all the partes both of his soule and bodie are vitiated and corrupted by the first birth, so all the partes of his soule and bodye, his iudge­ment, affection, his will, his conscience, his memory, his eyes, his tongue, handes, feete, &c. are sanctified by his second and new birth; and there is no part of a rege­nerate man so corrupt as it was before: I speake not of some extraordynarye fault, that some good man may fall into by [Page] strong temptation, which peraduenture hee committed not, nor the like be­fore his conuersion, but I speake of that ordinarye estate that Gods chil­dren are brought vnto by regenera­tion.

Therefore we are in the Scripture not onely exhorted generally to put on the new man, to be renewed, to amend out liues, to be holy, as God is holy, but wee are exhorted to the perticuler vertues and partes of the new man, as to knowledge, loue, pacience, temperance, humility, and diuers other partes of sanctification: there is no naturall man but doth something that is good in it selfe, though it bee not so to him; but a regenerate man is good many wayes within and without, in wordes and indeedes.

Againe hee that is borne againe of the spirit, doth grow in grace and the guiftes of the spirite, that is, not onely to adde one grace to another, as Peter saith: [...]oyne to 2. Pet. 1. 5 your faith, vertue to vertue, patience to pati­ence, temperance to temperance, &c. But e­uery grace and spirituall gift dooth grow greater & stronger, as the disciples saide to Christ, Lord increase our faith, so we must saye, Lorde increase ours, and our loue, [Page] our pacience our zeale, &c. For as there is growing of the first birth from children to men, as growing in the corruption of the first birth, as the Apostle saith; Euill men and deceiuers waxe worse and worse, so there is a growing in the second and new birth from little to much.

The meanes here of is the word of God, as Peter speakes, as new borne babes desire the 1. Per. 2. 2 sincere milke of the word, that yee may grow thereby, and prayer. As our Sauiour said ou [...] heauenly father will giue the holy Ghost, that is, the giuftes of the holy Ghost to those that aske him.

Now seeing it is so necessary that a man should bee borne againe, without the which he cannot enter into the kingdome of heauen: let euery man and woman ex­amine themselues whether he can finde a new creature in him or no, which he shall know by the former properties of a rege­nerate man; let him examine whether hee haue a new minde and new manners in generall, then let him examine the perti­culers first.

1 If he loues God with the affection of a childe to his father.

2 If he loues the children of God with the affection of a brother or sister.

[Page]3 If he delightes in the lawe of God, because of the excellent wisedome, holi­nesse and righteousnesse that is in vs.

4 If hee sees his owne corruption of nature, and condemnes it, and himselfe for it.

5 If in his affection hee would not doe that which is euill and contrary to the law, but would doe that which is good and a­greeable to the law.

6 If he praies to God with an vnfai­ned hart, not only for pardon of sinne, but for power against sinne.

7 If he doe truely and earnestly striue against sinne; and for vertue, not only with­out but within himselfe.

8 If he hath remorse and sorrowe for sinne, though they be little in comparison, and secret, that the world knowes not, and ioy in goodnesse.

9 If he desire and vse the meanes of the word of God, that may make him growe in the new birthe and become better.

If a man finde these things in himselfe, he is regenerate and borne againe; if not, he is not borne of the spirit, but is in his na­turall estate.

What must such a man as findes not [Page] these things do, conclude he is a reprobate: no, but feare it, & know that [...]ames speakes Iam. 4. 6. that the Scripture offers more grace; there­fore heare the word which is the immortall seede of our new birthe, while it is called to daye, and among other things, heere that Saint Iames saith, cleanse your hands yee sinners, and purge you hartes yee wa­uering minded, let your laughter be [...] turned into mourning, and your ioy into heauynesse, neuer bee merry, neuer eate your meate pleasantly, neuer sleepe qui­etly, but tremble and quake continually, heare, reade, aske questions, and praye di­ligentlye, till God hath begunne a true worke of grace in you, for that which is borne of the fleshe, is fleshe and can­not enter into the kingdome of hea­uen; but that which is borne of the spirite is spirit and shall enter.

Maruell not that I said vnto thee, yee must Verse. 7. be borne againe.

Our Sauiour Christ forbiddes him not simplye to maruell at this, for if Dauid Psalm. 8. wondred to beholde the naturall crea­tures of God; how much more wonder­full are those things that bee supernaturall, Dauid speaking of his creation, saith, I am fearefully and wonderfully made, much [Page] more wonderfull is it to be created and made a new: it is a greater matter to regenerate a man, then it was to create the worlde; for at the first God created all things with a worde, but to recreate a man there must be wordes and deedes to, Christ must be borne for vs that wee might bee borne againe in him, Christ must dye for vs, that our olde man might bee slaine, and must be quickned and rise againe for vs, that a new creature might bee reuiued and restored in vs: therefore regeneration is a thing to bee maruelled at, as manye other of the great and ex­cellent workes of God bee; but when Christ biddes Nichodemus not maruell, hee meanes such a marueling as fighteth against faith, and causes a man to re­iect a thing as fabulous, because hee cannot conceiue it; but to wonder at Gods grace and power in the regenerate, and to sub­mit our selues and our sences to the word and worke of God, there in is a commenda­ble thing.

But marke wee that Nichodemus not being regenerate himselfe, regenerati­on was a riddle to him, as the Papistes and those that haue not true faith themselues thinke that none can bee [Page] assured of their saluation, whereby wee may see how true that saying of the A­postle 1. Tim. 3. is: That Godlynesse is a Mis­terye.

Furthermore, note that our Sauiour Christ saith not, we must be borne againe; but yee, because hee would exclude him­selfe, for his first birth was vncorrupt, hee was conceiued by the holye Ghost and borne of a Virgin without sinne, and therefore neede not be borne againe: but all other men beeing corrupt by their first birthe must be borne againe; yea e­uen the Pharises who thought themselues excellent in comparison of others: there­fore hee saith to Nichodemus that was a Pharisie, yee must bee borne againe, as hee saith in Mathew: Except your righ­teousnesse exceede the righteousnesse of the Mat. 5. 20 Scribes and Pharises, yee cannot enter into the kingdome of God.

The winde bloweth where it listeth, &c. Verse. 8 By this similitude he would reprooue the follye of Nichodemus, that did followe onely his reasonable iudgement and na­turall conceite in this worke of regene­ration; this is supernaturall, as Paule by a similitude taken from the Corne, re­prooued the foly of the Corinthians, that [Page] followed reason in the article of the resur­rection: 1. Cor. 15 36. It is as if our Sauiour Christ should saye, wee would knowe there is winde, that God hath created for ma­ny purposes, we heare it, wee feele it, and see the effectes of it; but we cannot tell where it riseth, nor where it setteth: so wee may perceiue the working of the spirite in others, and feele it in our selues, changing our iudgements, our affection, and conuersations: as how e­uidently was the power of the spirite to be perceiued in Paule, who of a persecu­ter became a Preacher: in Zacheus who of an oppresser became a distributer: in Abraham who of an Idolater became a true worshipper: and in Marie Mag­dalen who of an adulterer became a chaste liuer, and least any should say these were choice persons, our Sauiour Christ saith heere: So is euery one that is borne of the spirite.

The sound of the winde is heard of manye, and the force of it is seene in carrying the Cloudes, in moouing the Waters, in dryuing the shippes, in sha­king the trees; but in how few is the force of Gods spirite seene to mooue and carrye men to spirituall duties, to zeale, [Page] loue, liberality, iustice, mercye, &c. The blasts and force of the flesh are heard and seene in Towne and country, in swearing, rayling, lying, adultery, drunkenesse, &c. But the blasts of the spirit not so common, if I should also follow the other similitude, so is euery one that is borne of the spirite, there is good instruction in it, what sorrow hath a woman in bearing of children, what faintings, what gripings and throwes, as if she should be torne in pecces, and all to bring forth a childe, yea some are content to be ript, that by their owne death they may procure the childes life: but how little paines doe men take to bee borne againe, to cast away the workes of the flesh, and to bring forth the fruites of the spirit, which will not be done with [...]ase, but with wrast­ling with Sathan, resisting of sinne, and de­nying our selues.

Nichodemus answered and saide, how can Verse. 9 these things be?

A man would thinke that by this time we should haue hard a new borne babe cry, but he still reasons carnally, where is the goodnesse of nature to goodnesse, that the Papistes boast of, when this man that had nature helped by learning, and manye meanes, yet was altogeather vnap [...], so [Page] much as to conceiue of spirytuall good thinges.

Those that thinke themselues wise en­oughe to conceiue any thing; yea any point of religion, are controuled by this mans example, where wee may see how hard a thing it is to worke regeneration, in a man, when it is so hard to make men con­ceaue it.

Reason with many men about the points of religion, as faith, repentance, and the like, you shall finde such vnsauorie car­nall and caueling speeches, as it would make a spirituall man to wonder they shoulde bee so ignorant and sence­lesse.

But by this man wee see though doc­trine bee deliuered plainely, though it bee deliuered diuersely, though it be laide foorth generallye, and perticulerlye, though it bee shewed by similitudes, and borrowed speeches, yet men cannot perceiue and vnderstand it, except God giue them grace: therefore Dauid pray­eth to the Lorde thus; Open mine eyes that Psal. 119 I may see the wonders of thy lawe, but Nichodemus his eyes were still shutte vp, and therefore saith; How can these things be?

Because he could not conceiue them, by reason he thought they could not be: but there bee many things done that wee cannot perceiue how they bee done. An Adamant stone drawes Yron to it, though we cannot perceiue how it dooth it: a Di­amond stone will write vppon Glasse, though wee cannot perceiue how: wee see the shadow of a Dyall is gone, but we can­not perceiue how it is gone: so a childe in a short time is growne, but we cannot per­ceiue how it growes. Now if our reason be confounded in so many earthly things, how much more in this heauenly worke of regeneration.

Iesus answered, Art thou a teacher in Israel Verse. 10 and knowest not these things.

Seeing he lost his speech on him, he fals to rebuking of him, as if hee should say, takest thou vpon thee to teach and guide other, and art ignorant thy selfe and know­est not the principles, that are as it were the A. B. C. to religion: they had read the Scripture, that said; Circumcise the foreskin of your heartes, turne to God, repent, &c. but they vnderstood it not, for if they had, they should haue seene it all one with this that Christ saith: Yee must be borne againe, but Nichodemus knew not these things. I [Page] doubt there be many men, yea some minis­ters at this day which yet is more strange, that can but onely reade the Scripture, and repeate the letter, but in the spirituall sence are as ignorant as Nichodemus, to whome this reproofe doth no lesse, but much more iustly belong. Our Sauiour Christ hath v­sed doctrine and confutation before, and now he vseth reprehension, but if the two former would haue serued, he would haue spared the third; so after men haue beene taught & conuinced, if they will not learne and practise, they must be reprooued, and so much the more earnestly as their faults are more vnworthy; as Christ saith here to Nichodemus; Art thou a teacher in Israel, the choise people in the world, and art ig­norant of the chiefe point of religion.

As if it should be said to a maister, art thou a iudge or iustice and dealest vniustly to a rich man: art thou wealthy and liuest nigardly to a Christian: professest thou trueth and speakest and dealest falsly: and this is as necessary a part of the ministry as any other, it as the purging part of a medi­cine, that setteth all the rest of working, for Nichodemus goeth away and is sharp­ned by this, and by this makes vse of the rest; for we heare no more of him till Iohn [Page] saith afterwarde hee was a Disciple of Christ indeede, and though nowe hee came to Christ secretly, yet afterward he professed Christ boldelye, and ioyned with Ioseph of Aramathia to burie him honourablie.

Let Ministers learne by our Sauiour Christes example, to vse all meanes, doc­trine, confutation and reprehension, euen to great men when▪ neede require, they perish else: and learne by Nichodemus his example, to make vse of these things though it bee long first, by doctrine to re­forme our ignorance, by confutation to reforme our errors, and by reprehensi­on to reforme our sinnes and amend our liues.

Afterwarde the spirite of God in his good time did blowe vpon Nichodemus, and by the grace thereof he was made ca­pable of those things which he could not perceiue when hee was a naturall man: Therefore let vs learne once more, and once for euer, that though the Minister vses neuer so great wisedome, neuer so great zeale, neuer so great faithfulnesse, constancie and patience in teaching and admonishing of men, yet without Gods blessing and grace all shall be in vaine vnto [Page] them: and let vs knowe it is wante of grace, that men continue ignorant after so much teaching; it is wante of grace that men are frowarde and spurne against iust reprehension.

And to conclude, let vs knowe that those onely who conforme themselues in iudgement, affection and conuersa­tion to the word of God, are gratious men.

OVr Sauiour Christ be­ing sent to preache glad tidings of mer­cie, fauour and salua­tion, to poore and pe­nitent sinners, many came to heare him, and at this time the number of hearers be­ing great, he left the house where he was, and went into a larger roome by the Sea Mat. 13. [...] side, and went it to a ship, that was insteed of a Pulpit, which beeing remooued a little from the land, that he might be free from crowding and interruption, he sate downe and taught the people. This place of scrip­ture I haue chosen, as I promised in the be­ginning, to shew howe small a number in comparison, are pertakers of the misterie of godlinesse.

These wordes doe containe a Parable, wherein our Sauiour Christ, as is vsuall in Parables, dooth by similitudes and familier examples borrowed from earthly things, Prou. 1. set foorth heauenly things. Salomon calles Parables, darke sayings; and so they are if they bee not expounded: as this Parable were darke, if the explanation that Christ makes of it afterwarde were not added. [Page] This is called the Parable of the sower, and containes certaine borrowed speaches ta­ken from husbandrie, and such things as concernes the body; whereby is set foorth such things as concerne the soule.

When Christ had propounded this Pa­rable, the Disciples did aske him the mea­ning Verse. 10 of it, as wee may [...]ee in verse 10. and in the 14. verse hee comes to expound it to them.

To the sower he compares the Minister, 1. Cor. 3. 9. who is by Paul called Gods labourer: to the seed he compares the worde, in the 14. 1. Pet. 1. 23. verse, which Peter calles immortall seede of our new birth: to the ground he com­pares 1. Cor. 3. 9. the heartes of men, which Paul calls Gods husbandrie: and [...]erem. 4. 4. calles them fallowe ground that had neede bee plowed vp: to the fruite he compares the duties of holinesse and righteousnes, which Rom. 6. the word requires and workes in men.

The drift of the Parable is, to shewe though many doe heare, yet the worde takes no effect, nor brings foorth no fruite in the most, because of their vnfitnesse for it; some giue the worde no entertainment at all, but it goeth in at one eare and out at the other.

Some receiues it, but so shallowly that it [Page] vanishes againe quickly: some doe more deepely consider of it. But there be other things that spred further and thriue better, which choake the worde so that it comes to nothing, onely there bee a fewe of ma­nie, that doe heare the worde, conceiue it, retaine it, and bring foorth the fruite of it.

But before we come to the perticulers of the parable, let vs marke generally, that the Minister who is called Gods labourer, must sowe the seede of the worde, that is, he must preach the Gospell, or else he hath the name of a sower in vaine. This our Sauiour Christ commaunds his Disciples, saying; Goe to all nations and preach: and Mat. 28. Paul commaundes Timothie and others to preach in season and out of season, 2. Tim. 4. and sayth of himselfe; Woe vnto mee if I 1. Cor. 9. preach not the Gospell.

The reason is that Salomon speakes, Where Prophesiyng or Preaching fayles, the Prou. 29. people perish. And that the Lorde speakes Eze. 33. to Ezechiel; If thou tell not the people of their sinnes, they shall dye in their sinnes, but their bloud I will require at thy band.

Secondly let vs marke, that as the Mi­nister must preach, so the people must heare; for it is a necessarye consequent [Page] from the preaching of the Minister, to the hearing of the people: therefore it is a great and common accusation in the scrip­ture against the people, that God sent hi [...] Prophets early and they would not heare.

It is in the end of this Parable, and often in other places said; Hee that hath an eare, let him heare: and he that will not, is com­pared to the dea [...]e Adder that stoppes his eares, and will not heare the voyce of the charmer, charme hee neuer so wisely. As there can bee no fruite looked for where seede is not sowne, so there can bee no goodnesse in them that doe not heare: for although all bee not good that doe heare, yet there bee none good but those that are to bee picked out among hearers, both which are shewed by the course of this pa­rable.

Thirdly let vs marke, it is not enough to heare, for in this Parable Christ shews ma­nye doe so, and are neuer the better: but men and women must obey and practise that they heare: as Iames saith; Be do [...]ers of Iam. 2. the word, and not hearers, onely deceiuing your owne selues. For our Sauiour saith; They are Luk. 12. blessed that heare the worde of God and keepe it: And the Apostle to the Hebrews saith; Those that doe not are cursed. Now because Heb. 6. [Page] the most hearers do not practise the word, our Sauiour Christ in this Parable shewes where the fault is: not in the sower or mi­nister, hee is one to all; nor in the seede or worde of God, that is one in all; but in the ground, that is the peoples hearts, they are not one but diuers; some are hard harted, some are fickle minded, some are coue­touslie and carnally affected, fewe are carefully and conscionablie disposed, to the loue, reuerence and obedience of that they heare.

Now we come to the parts of the parable.

Some fell by the highway. Our Sauiour Verse. 4. Christ saith; When the sower sowes his feed, some falls by the highway side in the filding countries, the highway for trauel­lers to walke and ride in lyes hard by their corne grounds and headlands, vppon the which when the husbandman sowes his seed, some of the corne doth sprinckle and fall, but the ground whereon it fals is hard trampled and vnfit, therefore the seed can­not enter, but lyeth aloft, and the fowles that followe the sower pick it vp: so saith Verse. 15. our Sauiour Christ; some mens hearts are like to this kinde of ground, they are harde earth, the custome of sinning & trampling of sathan, and vnfit to receiue instruction. [Page] In Luke it is said; These men vnderstand no [...] Luk. 8. the word: the reason is, the deuill comes & takes it away, as the fowles doe picke vp the seede: this is that Paul saith of such men; The God of this worlde hath blinded 2. Cor. 4. their eyes, that the light of the Gospell should not shine vnto them. These be such men as Esay speakes of, that must haue precept Esa. 28. vpon precept, line vpon line, here a little and there a little, and yet are neuer the wi­ser, they grow no better in their iudgment nor in their affection; they sit at the Sermon like blocks, & haue neither discerning no [...] estimation of heauenly things, neither the law humbles them, nor the Gospell com­forts them: these be such men as the Apo­stle Heb. 5. speakes of; You that for your time ought to haue bin teachers, haue need to be taught the first principles of the word of God.

Of this sort of men we haue many, which Iam. 2. Iames calles forgetfull hearers, who though they can marke a tale of Robin-hood, as we say, though they can repeat a story or olde wiues fable, yet they cannot rehearse any profitable point of the Sermon, but are like those that goe to a faire or market, neither to buy nor sell, but to see & be seene: such be these church Papists, that come to spare their 20. pound a month, & ciuill men that [Page] come to spare their 12. pence a sunday, but not to seeke nor serue God, nor edifie thē ­selues: the reason of their vnprofitable hea­ring is, because the deuill is present with them, either to rock them a sleep, that they might not heare at all, or to cast in by­thoughts of other matters to occupie their mindes, that though they heare a sound, they might vnderstand or beare away no­thing, or if they doe marke any thing, it is some sentence of Fathers or Heathen wri­ters, if there be any aleaged to garnish their talke withall, that they might be like But­ter-flies, who fasten vpon the flowers only to paint their wings. Or if they marke any thing out of the word, the deuill causes thē to put it of to others, & to thinke that it cō ­cernes not them: as some wil say such a one had a good lesson to day: but if they take any thing to be spoken to themselues, the deuil perswades them the preacher speakes of malice, and so reape no good by it, but Luk. 8. rather hurt. S. Luke shewes the reason why the deuill seekes thus to take away the seed that is sowne in their hearts, least they should beleeue and be saued. Therefore as M. Gyfford saith vpon this Parable; When we goe to heare the worde, let vs thinke wee goe about a hard businesse, wee shall [Page] haue much a doe to keepe our eyes from sleeping, to keepe our thoughts from wan­dring, and our hearts from rebelling: and if we pray not to God, & striue not against the deuil, we shall either not heare though we come to heare, or else as the prouerbe is As good neuer a whit as neuer the better.

Some fell on stonie ground. This ground is somwhat better thē the former, for though Verse 5. it be stone in the bottome, yet it hath some earth in the top, and the seede takes a little roote and springs vp sodainly, but the earth is so shallow, and the stones so many, that it cannot take any deepe roote, but when the heate comes it withers away. To this ground our Sauiour Christ compares some men that are not so sencelesse as the for­mer, but goe a degree further, they per­ceiue some beautie and excellencie in the Gospell, feele some sweetnesse in it, as the Apostle saith in the Hebrews; They haue a Heb. 6. taste of the good worde of God. Luke saith, These men receiue the seede with ioye, they Luk. 8. 13 will commend the Sermon and the Prea­cher, and shewe a greene blade of profes­sion, and flourishing shewe of religion: and though they haue some ioye in the worde, yet it is not in the commandement, to knowe and doe their dutie, but onely in [Page] the promises of the Gospell, that sets forth the grace of God and saluation in Christ, as if it belonged to them; and therefore it is said, they beleeue for a time, but their Luk. 8. 13 hearts be so hard that they cannot mourne for their sinnes and wants: and though the worde be the meanes to soften mens harts, yet it cannot mollifie them, but they re­maine stonie. There is nothing so harde but by arte and workemanship may be sof­ned, mettals are melted with the fire, Yron is made plyable with the hammer, a Dya­mond is broken with the bloud of a Goate, but some mens hearts are so hard, that nei­ther the hammer of the worde, the fire of hell, nor the bloud of Christ can soften them: there is great complainte of the stone in the raines, but fewe complaine of the stone in the hearte, or of a stonie heart.

Christ saith, these men haue no roote Verse. 17 in themselues, their religion stands in the Prince, in the Minister, in their bookes, in their wiues, in their friends, they haue no true vnderstanding, nor power of grace in themselues, that which is in them, it is in their tongues to speake a little, their hearts are so harde within, that the worde cannot take roote enough to endure the stormes [Page] and trials of heate and colde, that it might bring forth fruite.

They continue but a time. That is, their ioy they tooke in the word continues not, their fresh shew of religion continues not, as it is necessarie to imbrace the truth, so it is ne­cessarie to continue in it, if we change, it cannot be for the better but for the worse; Christ saith; If yee continue in my worde yee are verily my disciples, if yee continue not ye are Iohn. 8. not my aisciples in deed, but in shew. Some continue too long in error and false religi­on, as the Turkes, Papists, Anabaptists and others, but that is not constancie but ob­stinacie: constancie is in the trueth, it is obstinacie that is in error. Salomon hath said; Buy the truth, but sell it not: therefore it is pittifull and fearefull, that some should let it goe when they haue it.

Apostacie is the most dangerous and vnrecouerable sinne that may be, so terri­bly described in the Hebrews; that it is vn­possible such a man should bee renued by Heb. 6. repentance: and Iohn saith; The prayers of the Church cannot helpe him: Peter saith, It 1. Ioh. 5. had beene better for him neuer to haue knowne 2. Per. 2. the truth, then after he hath knowne it to turne from it: Therefore that hee might make this sinne of Apostacie odious to all men, [Page] and Apostates odious to other men: hee compares them to the Sowe that was wa­shed and returnes to her wallowing in the mire, and to the Dogge that returnes and resumes his vomit. Those that haue beene Apostates, as Iudas and Iulian, are neuer named in the Church but with detestation, such a one is vnfit for the company of men, he must be giuen ouer to sathan. Therefore Paul calles the Galathians foolish Gala­thians, because they did not runne out their race. These stonie men though they be fresh at the first comming of the Gos­pell, they are no body at the last, but are like to Plinies Lion, that at the first litter had fiue at a clap, after euery litter bated one, till at last shee had none at all. In worldlye matters mens after-wit is best, and shall it in matters of religion be worst at last.

Therefore let vs heare that waightie exhortation of the Apostle; Take heede Heb. 3. least at any time there bee in any of you an euill heart and vnfaithfull to depart from the liuing God. And so much the rather let vs take heede of it, because our Sauiour Christ saith here, there bee some men that receiue the worde with ioye, and yet con­tinue but a time. Luke saith; Beleeue for Luk. 8. [Page] a time, that is, professe the faith for a time, not that they had iustifying faith at all, for that cannot be lost, as Iohn saith: Whosoeuer beleeue in Christ shall not perish, but haue eter­nal Iohn. 3. life; And true faith saith the same Apostle in his first Epistle ouercomes the worlde, 1. Ioh. 5. but the meaning is, these men do professe the faith as Simon Magus did, and seeme to themselues and others that they doe be­leeue; Acts. 8. but it is a fayned faith that is ouer­come of the world, not a iustifying faith, for the gates of hell shall not preuaile a­gainst Mat. 16. that, much lesse the gates of the pri­son. It is not a true faith for that bings forth ripe fruite, as Iames speakes, but a counter­feit and dead faith without fruite; there­fore it is saide they beleeue and continue but a time, that is a short time, for true faith also ceases in the life to come: therefore 2. Cor. 13 Peter saith: The godly receiue the ende of their faith, euen the saluation of their soules; but 2. Pet. 1. these men beleeue but a shorte time, they giue ouer in this life, & neuer come to that excellent end, because they neuer had any true beginning. When persecution ariseth be­cause of the word: Our Sauiour Christ shews the reason why these men continue but a time, the chiefe reason is indeede because the word tooke no roote in them, they [Page] had no sound faith, they wanted grace; but this is the sencible reason or occasion of their reuolting, they are afraide of afflicti­on, and loue to sleepe in a whole skinne, such were the Israelites that would goe into the wildernesse to worship God, but when they were pinched a little, they be­came murmurers, such were the professors at Rome that Paul speakes of, At my first 1. Cor. 10 answering saith he, all men forsooke me: such 2. Tim. 4. were many in King Edwards time, which then had a blade of religion, but when Queene Mary came it withered away: and such are all those that be time-seruers, of whom we may haue a great gesse now, but no certaine triall till persecution come, it is wofull to thinke how many we shall see then of this kinde of ground.

Some doe continue till the gowte layes holde of them as King Asa: some till the worlde layes holde of them, as Demas: and some doe continue till persecution layes holde of them, as Francis Spera: some men are like the Snaile that put out a long paire of hornes, but if yee doe but touch them, in they goe: others will stand out some small matters, but the threatning of death is the death of their religion: but our Sauiour Christ saith to the Church of [Page] Smirna; continue faithfull to the death, and I will giue thee a crowne of life, our Saui­our Christ hauing tould his Disciples of warres, of enemies, and dangers; saith: he that continues to the end shalbe saued, and bids them not feare him that killes the bo­dy, Mat. 24. for the feare of a thing is many times worse then the thing it selfe; for though persecutiō be threatned we know not what the intent of it is. We reade of Domicianus the Emperor of Rome who made a procla­mation, that all those that would not wor­ship an image should be banished, where­vpon many of his subiects, because they would keepe good consciences fled, the rest yeelded & became idolaters. Then the Em­peror called againe those that fled, and pla­ced them next vnto him, and those that worshipped the image he banished from him, saying, they that wil not be faithfull to God, will not be faithfull to me. But if there should be a ful purpose of the maiestrate to shed the bloud of the Saints, they cannot doe it except & vntil God will suffer them, for Christ saith: A haire of your head shall not perish without your fathers prouidence; he can change the kings hart, it may bee we shall suffer but a few lewd words, as they caled the christians in queene Maries daies, [Page] holy knaues, holy whores, but remember the seruant is not better then his maister, it may be a little imprisonment; yet he can giue vs fauour in the eyes of the keeper of the prison as he did Ioseph, he can open the prison dores, and loose our fetters, as he did Peter: and if God giue liberty to the perse­cuters, Acts. 10. yet they can but kill the body: and if Gods will be we should die, why should wee haue a will to liue, if Philemon did owe to Paul not onelye that which hee had, but himselfe? how much more doe wee owe our selues to God? as one saith: If God had but giuen mee my life Iowe it him againe, but seeing he hath giuen for mee the life of his sonne, what am I to that gift; in the 11. to the Heb. we reade of many Martirs that were diuersely per­secuted and would not bee deliuered, it is reported of a French Martir who bee­ing offered this fauour to bee spared of his chaines and fetters, as hee went to execution, aunswered no; but the more contemptible his death was, the more ho­nourable. Remember whatsoeuer we suf­fer for Christ, he suffered more for vs: shall a fire of stickes that lastes but an houre daunt a Christian man, that so many wo­men, yea so many children haue indured, [Page] cannot he that caused the fire that it should not touch the three children make it burne thee quicklve, cannot hee that caused the Lions that they should not touch Daniel, cause them to crush thee softely; let vs re­member that the honour of Martyrs hath alwayes bin great in the Church, and their reward is great in heauen: therefore saith wise Salomon, buy the trueth but sell it not, no Mat. 5. not for thy life: and on contrarywise let. vs consider what an vnwise thing it is to deny the trueth, for the company of friendes to loose the familiarity of God and his An­gels, for hope of preferment to loose the inheritance of heauen, for feare of paine to throw our selues into the torments of hell, for regarde of the body to cast awaye the soule; besides that it may be a man that so saues his life shall loose it within a weeke after, by some disease or mischance, yet if he should liue twenty yeares he shall finde his life worse then death, for better is a happy death then an vnhappy life, for the torment of conscience that will follow the denying of the trueth, is worse then perse­cution: as yee may see in Dauid who found the torment of his sinne of adultery, from which there was no escape; a heauier thing to beare then all the persecutions of Saule: [Page] how much more heauy thinke we, will be the occasion of the sinne of Apostacie, as yee may see in Francis Spera who beeing a professor of religion, for feare of persecu­tion fell to imbrace Popery, then he cryed out of himselfe that he was a reprobate, and wished that he might be ten thousand yeares in hell fire, so that at length hee might be deliuered.

Seeing it is so, let vs pray to God to sof­ten our hartes that the worde may take deepe roote in vs, that as we know & pro­fesse it, so we may beleeue and bring forth fruite of it; for those that doe not beleeue and practise it, will not dye for it; those that will doe nothing for it, will suffer no­thing for it, and let vs pray to God that we may cleaue vnto it, not for a time, but al­wayes; for our reward shall not be a reward of dayes and yeares, but for euer.

Also they that receiue the seede among thornes. Verse. 18.

There is a third sort of ground that were fitter to beare fruit then the two former, but that there are thornes, bryers, and weedes in it vnpulled vp, that springes higher, bran­ches further, and spreds wider then the Corne, and choake the seede that it cannot beare fruite, to this kinde of ground, our [Page] Sauiour Christ compares those men that haue wit, reason and capacity enough, and might become good men, and doe good duties, but other things which hee call [...] thornes, takes vp the roome in their harts that they cannot. Our Sauiour Christ shews also what these thornes be that chaoke the word, that is to say, the cares of the world, deceitfulnesse of ritches, Luke addeth vo­luptuousnesse: in a word hee meanes by thornes, the corrupt lustes of mens nature, that doe carry them so egerly after the pro­fits & pleasures of the world, that they neg­lect the duties of godlines that are prescri­bed in the word. By cares of the world, o [...] Sauiour Christ doth not meane moderate care, for that the word doth command, and may stand well with religion. Salomon re­prooues carelesnesse, and telles vs that the Pro. 6. little Emit that wantes reason dooth pro­uide in Summer for winter: much more should a man that hath reason, and most of all a man that hath religion, as Paul saith, He that prouides not for his house and fa­milye 1. Tim. 5. hath denied the faith, and is worse then an infidell.

But by cares of the worlde, heere our Sauiour Christ meaneth, immoderate and excessiue cares that the worlde forbids, and [Page] is contrarye to religion that doth so take vp the roome in a mans heart, that it hinders the groweth of the word, and keepe a man from the duties commanded in the same. And by this we may see how to discerne of care, if it be such as doth not hinder vs, but further vs in the duties of godlinesse, it is good; but if it grow to that measure, that it keepes vs from those duties that wee owe to God and to men, it is naught: which our Sauiour Christ re­prooues; Why care yee for meate saith he, and for rayment that is beyond measure, Mat. 6. as appeares, by setting downe the prac­tise of the Gentiles, and by shewing that it hinders a man from seeking the king­dome of God and his righteousnesse: To preuent this care, Peter saieth: Cast your care vppon God, for hee careth for you.

Ritches is another thorne, that dooth choake the word in this sort of men, not that wee should thinke all rich men bee vnfruitefull professors, for wee reade of Ioh, Abraham, Cornelius and others, who were full of grace and goodnesse, therfore hee dooth not say simply ritches, but the deceitefulnesse of riches dooth choake the worde, not that ritches doe deceiue all [Page] men, but these kinde of men, or rather deceiue themselues in the conceit of riches, for riches are dead things without reason, how then should they deceiue liuing and reasonable men, if their own wrong iudge­ment and affection did not deceiue them: but they thinke happinesse standes in being ritch, as appeare by the saying of many, when they speake of a ritch man they saye he is happy, but they are deceiued, how can they make a man happye when they cannot free a man from troubles, but ra­ther bring many troubles with them, when as they cannot content a man: but men ha­uing aboundance doe still desire more, when they will leaue a man, and he them. Salomon in the booke of Ecclesiastes, dooth shew plentifully, there is no felicity but va­nity in these things: they thinke that riches are the best things especially that hee can [...] haue in this life, but they are deceiued, a good name is better, as Salomon saith in the Prouerbes: A good name is better then siluer and golde; wisedome is better, as also Salo­mon saith, blessed is the man that findeth wise­dome, Pro. 3. the marchandise thereof is better then the marchandise of siluer, and the gaine thereof is more worth then golde. Godlinesse is better as Paul saith to Timothie: Godlinesse is the 1. Tim. 6 [...] [Page] great gaine, they thinke ritches will serue their turne at all needes, but they are decei­ued, for Dauid saith: Riches auailes not in Psal. the day of vengeance; They thinke they can leaue them to whō they list, but they know 4 not whether they shall leaue them to a wise man or a foole, saith Salomon: Their life may be taken away this night; as it is said Eccle. of the rich man in the Gospell, that made his barne bigger, and said he had foode laid vp for many yeares, then whose shall these things be, saith our Sauiour Christ: Thus mē being deceiued with riches they choake the word, and keepe them from their du­ties, this also may teach a man when hee hath a right estimation and vse of riches, when they further him in religion and practise of duties, and when eyther by the getting our keeping of them hee is hin­dred in his dutye, they haue deceaued him.

Voluptuousnesse or liuing voluptuously, as Luke saith, is another thorne that hinders Luke. 8. the groweth of the word in mens hartes by voluptuousnesse, is not ment the immode­rate vse of the lawfull pleasures and de­lights of this life, as the Stoike Philosopher condemned all pleasure but the sinfull and vnlawfull pleasures of the world, and the [Page] immoderate and carnall vse of those that be in themselues lawfull, whereby men are hindred frō their duties. Some thinke they cannot bee choaked with ritches for they haue them not, but poore men may be cho­ked with immoderate cares: some thinke they cannot be choaked with cares, for they let the world go which way it wil, but they may be choaked with voluptuousnes; some thinke they cannot be choked with volup­tuous liuing, for they fare hardly, go home­ly, and toyle continually; but they may be choked with riches: some are choaked with one of these, some with another of them, & some with all of them, Our Sauiour Christ compares these things to thornes, because they choake or hinder the groweth of the seed of the word, that it cannot bring forth the fruite of piety, of hospitality, of equity, of mercie, of chastity, of sobriety and such like, as otherwise it would do: When Iohn Baptist preached repentance to Herode, he was choaked with voluptuousnesse and Mar. 6. loue of a harlot, that hee could not bring forth the fruite of it. When Diues should haue releeued Lazarus hee was choaked with ritches and voluptuous liuing, that he could not bring foorth the fruite of mer­cy. Luk. 16. When the Iewes by the Gospell were [Page] called to the marryage of the kings sonne, they were choaked with the cares of the Mat. 22. worlde, farmes, oxen, &c. that they could not come. When the word calles on men to keepe the Saboth, they are choaked with these things, they haue iourneyes to goe, and other things in their head that car­ries them from obedience. When men are taught by the word to pay their debtes to pay their tithes, to make restitution of their wrongs, the world choakes them that they neuer bring forth these fruites. Many men know such and such duties are to be done, and they will purpose to do them, but such a building, such a purchase, marriage of such a daughter, hinders and choakes them so as they neuer come at them: but one saith; Hell is full of purposes, but heauen of performances, such men pretend to wor­ship God in hearing the worde, but they worship their belly, their mony, as Paul cals couetous men idolaters, and also of vosup­tuous Ephe. 5. men, hee saieth to the Philipians. 3. Their God is their belly. Many men would faine goe to heauen, but they are so tyed to the worlde, that they cannot walke in the waye to it: many men will be re­ligious, but they will practise it no fur­ther then may stand with their profites, [Page] and pleasures, if the minister crosse those af­fections in them, they will crosse him if they can, and seeke rather to condemne his sayings, then their owne doings: yet men will colour their couetousnesse with reli­gion, and say they must prouide for their family: if they in following the world did obey the word, they would seeke and doe such things as might set forth Gods glory, as well as their owne glory, they would seeke to further Gods house aswell as their owne house, which the word commandes, also in following voluptuousnesse men ex­cuse it, by this we cannot bee Angels: but the word teaches we must be Saints and do nothing contrary to holinesse, therefore we must here the counsell of Ieremie: Plow vp your fallow ground and sowe not among thornes; Ier. 4. that is, plucke vp these cares, couetous, car­nall and voluptuous affections, that doe chaoke the seede of the worde in vs, the word should grow in our hartes alone, but especially we must not suffer it to be ouer­grone. They may be calde thornes because they will pricke men, for how egerly soe­uer men follow the world, yet when they die and consider how they haue gotten their riches, and how little good they haue done with them, they will pricke their [Page] hart and the softest and sinfullest pleasure that men haue followed, when they die wilbe as the sharpest thornes, therfore those that liue carnally and couetously, cannot but die sorrowfully.

Marke, the seede that is sowne in all these three sortes of ground doe perish, but not in all by the same meanes, but in some by one meanes, and some by another, the di­uell, the world, and the flesh, be the three great enemies that keepe many men from their duties, and so from their happynesse, those that follow the diuell, those that fol­the world, and those that follow the flesh, are all naughty men, they are none good but those that follow the worde, and that doe resist the diuell, ouercome the world, and mortifie the flesh; all the three sortes of men spoken of heretofore in this pa­rable are hipocrites, that onely haue a shew of religiō, the second more then the first, & the third more then the second and no sub­stance, none are true christiās but the fourth sort of men that follow in this parable, who are compared to good ground.

Some fell in good ground. This is the last sort of ground that is fit indeed for the seed, be­cause, it is not hard but soft, not stony but mouldry, it is not forlorne and grone with [Page] thornes, but fallowed & hath those things plowed and plucked vp: this is called good ground and brings forth fruite, some more some lesse, according to the degrees of the goodnesse of it. This our Sauiour Christ ex­poundes in verse. 20. there bee some mens harts like this good ground, they are not like the other three: the high way men are hard, they vnderstand not the word, but these vnderstand it, as Mathew sheweth, these are neither like the stony ground, they Mat. 13. 23. continue not but are nipped and blasted with the heate of affliction, but these in­dure those things with pacience and abide, all weathers, neither are they like the thor­ny ground, for they are choaked with cares, riches and pleasures of the world, but these ouercome and ouergrow those things, and bring forth much fruite. But marke, Luke Luk. 8. saith: these men haue an honest hart, God re­quires not the eare onely to heare, but the hart to vnderstand, to beleeue, and loue that they heare. And marke that hee saith, They bring foorth fruite, so that God requires the hand and the body to practise that we heare, aswell as the care to heare & the hart to vnderstand, some thinke if they heare it is enough, but all the three former badde men do that: some thinke if they heare and [Page] attaine to a little knowledge it is enough, but two of the former sorts of ground that are naught come so far, but those only are good men that heare the worde with their eares, vnderstand it with their hart, & prac­tise it with their hands, as our sauiour Christ saith in another place: Blessed are they that heare the word of God and keepe it; they be no good subiects that heare the princes lawes & obay thē not, they be no good seruants, that heare their maisters comandements & do them not, so they are no good Chri­stians, that heare the worde of God and keepe it not: therefore heare it is said they be good men that bring forth good fruit: if any will aske what fruite, the answere is: all such good things as the worde of God dooth require of men, which are generallye set downe by Paul to Titus, Titus. 2. the grace of God, or worde of his grace, hath appeared, and teacheth vs to denye vngodlynesse and worldlye lustes, and to liue godlye, iustlie, and soberlye, in this present worlde.

The perticuler fruites are set downe by Peter, to be faith, patience, temperance, brotherly kindenesse, &c. And by Iohn in 2. Pet. 1. his first Epistle, loue and liberallity: and by Paul Rom. 12. and many other places.

For as good men must bring foorth fruite, so not strange fruite, but such as spring from the seede of the word of God, that is sowne in their hearts. The Papists will build Abbies, giue money to main­taine Tapers, weare hayre cloath, goe of pilgrimage, and seeme to be very deuoute and religious, but these bee such things as springs from their owne inuention, and not from the word of God. Hipocrites also in the Church, will seeme to bring foorth fiuite, but it is eyther in doing such things which the worde commands not, or in do­ing them otherwise then the worde com­mands them: they will come to church on the Lordes day, because the Prince com­mands it, not because the word requires it, they will giue something weekely to the poore, keepe hospitalitie at Christmas, be­cause shame, ciuilitie and others companie in it mooues them, and not because religi­on mooues them in their best actions: they want faith in God, loue to men, and humi­litie in themselues, that should giue a taste to their fruites, and without which they are vnsauerie to God. Trees that are trans­planted from hotte countries may beare fruite here, but not kindely not timely, be­cause they are not in their naturall soyle; [Page] so of all that heares the word, there neuer growes good fruite in any, but those that haue honest and good harts.

So that those that bring forth bad fruite as it were wilde grapes, those that bring foorth no good fruite, and those that bring foorth fruite that seemes to bee good, and yet with bad mindes are all naughty men, onely those are good men that bring forth good fruite indeede with honest and good harts, the want of obseruing this difference hath moued some to thinke thēselues good Christians when they haue bin hipocrites, these men are called good ground, not that they be so of themselues, or as if the word did finde them good, but because they bee by the word and grace of God framed to goodnesse and made good when the other three sortes of men, not withstanding all meanes doe remaine naught.

The worde beeing a sharpe two ed­ged sword, dooth wound the ould man in H [...]b. 4. them, & kill the corrupt affections of their natures, as dulnes, fearefulnes, couetousnes, voluptuousnesse, that liue and raigne in the other, and dooth quicken, inlighten, and sanctifie them, making them fit to beare fruite.

Marke those that bee made good [Page] men, are ready, and doe shewe foorth the goodnesse that is wrought in them, by doing the good things which the worde requires of them, and not one or two good things, but thirtie, sixtie, and three hundred fould, they shewe foorth the good fruites that are inwarde, as faith, hope, loue, pa­cience, meekenesse, humilitie, chastitie: and the good fruites that are outwarde, truth, iustice, mercie, &c. and the reason why many men cannot bee gotten to doe their duties, is because they wante grace and goodnesse: if yee looke for a thing where it is not, yee shall not finde it; so yee shall finde no good manners in them that haue no good mindes.

And let vs marke for our instruction, that of foure sortes of men which doe heare the worde, there is but one sorte good, which confirmes our Sauiour Christs saying, Math. 22. Many are cal­led, but fewe are chosen: Because as he saith in another place, The waye is narrowe that leades vnto life, there bee fewe that Mat. 7. findes it.

It seemes by this parable, that in the visible Church there are many more hi­pocrites then true Christians, for not to speake of those that will not heare, those [Page] that doe heare, how many are dull and blockish, that can conceiue nothing of that which is taught like the high wave grounde? How many bee there that doe vnderstand something, and seeme to bee some bodye, that when the least tryall comes shrinke and shewe they had no conscience nor grace? Howe many bee there, that are so eaten vp of the world, and ouercome of their lustes, as no doc­trine can drawe them to dutie, especi­allye to those things that are contrarie to their couetous and voluptuous humors and appetites? And how fewe bee there that doe heare the worde of God and keepe it, with honest heartes and good consciences.

But yet some there bee which our Sa­uiour Christ calles his little flocke, of Luk. 13. Luk. 19. Acts. 10. which number was Zacheus in Ierusa­lem, Cornelius in Cessarya, Dorcas in Iop­pa, Lydia in Philippi, and of this num­ber there might peraduenture bee poin­ted out some one or two in this Towne, some two or three in that Towne, al­though wee cannot see many: but those that bee such, they must haue the estima­tion and commendation of good men and good women.

But it is to be noted, that these men haue the same temptations that the other haue, the deuill seekes to take away the seede, tyrants threatens them, the worlde intices them, the flesh prouoakes them, but they resist the deuill, ouercome the world, and subdue the flesh by grace.

A man would thinke all that heare the word, especially by some Ministers, should become good men: so they should if there were not somthing to let it, but there bee great corruptions and enemies within and without, that doe blinde and choake men, and carrye them contrarie wayes, onely those become good that haue the seede of the worde watred by the grace of God, that it may bee fruitfull, for it is not the plainting of Paul, nor the watring of A­pollo, 2. Cor. 3. but God that giues the increase.

Therefore when we heare the worde of God, wee must pray for grace, that wee may vnderstand it, beleeue it, and obey it. Also let vs marke, that of those fewe that bee good men, all are not alike good, but there bee degrees of goodnesse among them, some beare fruite 30. fould, some 60. fould, and some 100. fould, some haue hard longer, some haue heard better, some haue profited more then others, and accor­ding [Page] to the measure of their knowledge and grace, they beare fruite.

Those that doe performe some good duties, as it were 30. fould with an honest heart, be good men, though they be short of others, but doe seeke to growe further, and not enuie nor darken those that bee gone before them, and those that performe more duties as it were 60. or 100. fould, be good men, and by comparison better men, but yet pride not themselues in their gifts, knowing where they had them, nor dis­daine nor account them no bodye that come after them, but seeke to drawe them on and incourage them.

He that hath eares to heare, &c. In the be­ginning Verse. 9 of this Parable in vers. 3. our Saui­our Christ hath said, harken & behold, which word beholde hath the same vse in the new Testament, that Selah hath in the olde, and doth import dilligent marking: and now in the end of the Parable he saith; He that hath eares to heare, let him heare: which shewes this is a matter of importance, else he would not thus often and thus earnest­lie haue perswaded them to heare that came to heare: and it shewes that all men haue not eares, for though all haue grisles vppon their heads, and can heare other [Page] things, yet they haue not eares to heare God speake, for there be many that turne away their eares from hearing the lawe, as Salomon saith; There bee many that stoppe their eares like the deafe Adder, as our Sa­uiour Prou. Christ saith: And there be many that are dull of hearing, as the Apostle saith. Therefore he saith, He that hath an eare let him heare, for the eare is the wicket of the Heb. 5. heart, the sence of vnderstanding, and the meanes of faith and grace: and therefore it was a diuelish and dangerous principle of Poperie that the people might not heare.

But the Scripture teacheth vs cleane contrary, that wee should heare and that reasonably; To day if yee will heare his voice Heb. 3. (saith the Apostle) harden not your [...]earts, that wee should heare diligently, as Salo­mon saith, Hearken diligently to mee: that Prou. 2. wee should heare swiftlye, Bee swifte to heare, and slowe to speake: Therefore Iam. 1. one sayde vnto a young man that did speake much, that his eares were be­come tongue.

Our Sauiour Christ saith, Hee that hath an eare let him heare; as if hee should say, Wisdome is worth the hearing: it is well yee may haue it for the hearing; there­fore [Page] if yee bee wise giue it the hea­ring,

And as hee would haue them and vs heare all wisedome, so speciallye that which is taught in this Parable; heare not so as the deuill may deuoure it; heare not so as the heate of persecution may parch it, heare not so as the worlde may choake it; but heare so as yee may bring foorth the fruite of it, for that is the hearing that is better then the fatte of Rammes. 1. Sam. 15

Heare this all those that come to the worde, be not good men, but those that are made good, and brought to doe good by the worde.

Heare this, though many in the Church bee naught, idle and carnall professors, yet there bee good fruites brought forth of a fewe; therefore doe not as some doe, iudge all to bee hipocrites because many bee such, for though the Minister looses his labour vpon the most, yet he sees the fruite of his labour in some.

Heare this, seeing there be so many bad ones, take heed you be none of them, be­ware of the temptations of the deuill of the allurements of the world, of the prouo­cations of the flesh, looke to that the word [Page] teaches you, and doe well: and not to that the deuill, the worlde, and the flesh would haue yee, that is euill.

Heare this, all ignorant persons, all time­seruers, all disobedient persons, though they come to the word, bee naught: none be good but those that vnderstand, beleeue and obey the same. Therefore seeing there be all these sorts of men in the Church, as­well now as there was then, looke ouer this Sermon againe, view them seuerally and euery of them, and see of which sorte yee be: if yee finde your selues of the first sorte, repent of your dulnesse and igno­rance: if yee finde your selues of the se­cond sort, repent of your vnconstancie and lightnesse: if yee finde your selues of the third sorte, repent of your worldlinesse and voluptuousnesse, & deceiue not your selues with a shew of religion, without true god­linesse, but pray to God to pardon you, pray to God to enlighten you, pray to God to settle you, pray to God to sanctifie you, that yee may not onely heare, but in hearing yee may vnderstand, in vnderstanding yee may beleeue, in beleeuing yee may prac­tise, and in practising yee may increase from 30. to 60. and from 60. to 100. fould. Pray to God, that of euill men yee [Page] may become good men, and of good men yee may become better men, vntill at the last yee shall beeome perfect men.

And if yee finde your selues to be of the fourth and best sorte, that doe vnderstand, beleeue and obey the worde; be thankfull to God, that where yee bee no better then others by nature, he hath made you to dif­fer from them by grace: and seeing hee hath honoured you with the title of good men and women, praise him that is the fountaine of goodnesse, and be carefull to shew forth the goodnes he hath wrought in you, by dooing those good things hee requireth of you, for his glorye and the good of others: and if for the same yee suffer euill at the hands of the world, yet be not discouraged, but perseuer there­in with pacience, looking to the rewarde of goodnesse in the world to come.

THis Epistle was writ­ten by the Apostle Paul to the church at Ephesus, wherein hee hath set downe not onely generall doc­trine necessarie to bee knowne, beleeued and practised of all Christians in the other chapters, but also instructions for perticuler estates and de­grees of men and women, in the former parte of this chapter. Now the Apostle comes to the conclusion of all, as appeares by this worde sinally, as if hee should say, last of all I giue you to vnderstand, that the profession, faith and practise of religi­on, will not be holden, performed and fi­nished with ease, but with much hardnesse and difficulty, because you haue dangerous and vnweariable enemies that seeke your destruction, whome you must incounter withall and ouercome, that you may ob­taine saluation.

He calles them brethren, because they were the children of God, & of the church as he was, as sometime he calles the Iewes [Page] brethren, because they were of the same carnall kindred of Abraham, so hee calles the Christian Gentales brethren, because they were of the same spirituall kindred of Abraham; and as by the name of brethren he meanes all Christian men, so vnder the same he comprehends all Christian wo­men, as often in the Scripture the female is included vnder the name of the male, the wife in the husband, the sister in the brother.

Be strong in the Lord. He exhorts them to Christian courage and magnanimitie, in respect of the enemies and dangers he will tell them of afterward, a vertue verye necessarie not onely for Maiestrates and Ministers, who haue to deale with many bad and turbulent persons, but also for e­uery Christian who hath to deale with de­uils, for as cowardize and faint hartednesse hath hindred many strong men, so forti­tude and resolution of minde hath beene a great helpe to them that haue beene o­therwise weake in warlike affaires.

When hee saith, Be strong, hee meanes not corporall strength, for they could pro­cure no addition to that; but hee meanes spirituall strength, as appeareth by the spi­rituall enemies hee names afterward, and [Page] by the spirituall armor hee appointes to withstand them. This spirituall strength is more excellent then bodily, by how much the soule is more excellent then the bodye, and the qualities of the minde more excellent then the faculties of the body yea by how much the giftes of grace are more excellent then the giftes of na­ture.

In the Lord. But hee saith, Bee strong in the Lorde, not in your selues; for the Pro­phet saith, In his owne might shall no man bee strong: but wee must bee strong in the Lorde, that is the Lorde Iesus Christ, who is our Captaine, who hath in our nature and in our name, fought our bat­tels Mat. 4. and ouercome these enemies for vs. Now as Sampsons strength lay in his haire, so our strength dooth lye in our head, and though wee bee weake, he is strong, called the Lyon of the Tribe of Iudah, who hath power not onely included in himselfe, but which hee reacheth out to all his members, as hee faith to Paul in his combate with the Deuils temptations, 2. Cor. 12 My grace is sufficient for thee: and Paul found it so, for saith hee, I am able to doe all things by the helpe of him that streng­thens me. [Page] God is the author of all Christian courage and fortitude in vs, for wee are naturally fearefull, and dare not stand to the defence of religion, or any good cause, therefore this guift is from heauen, as all other good giftes are: therefore as the Apostle praieth Iam. 1. for the Collosians, That they might be streng­thened with all might thorow his glorious pow­er, Col. 1. vnto all pacience and long suffering with ioyfulnesse: so he exhortes the Ephesians, To be strong in the Lorde, and in the power of his might, that is, to see their owne weakenesse, and to seeke for strength at the hands of God in Christ Iesus, to withstand and ouercome all their spirituall enemies.

[...]ut on the whole armor of God. he telles Verse. 11 them and vs of a battell we haue to fight with dangerous enemies, therefore hee willes vs to arme our-selues, not with the armour of men, for that will not serue the turne against these enemies, but with the armour of God, which is armour of proose indeede, that he setteth downe af­terwarde, he calles it the armour of God, because hee is the author and also the ap­pointer of it, alluding to the manner of souldiers to whom it is appointed by their generall what armour euerye one shall were. And hee would not haue vs to bee [Page] like carelesse Souldiers, who let their ar­mour hang by them when they should be set vpon by their enemies, but hee would haue vs put it on and be in a readinesse, and not onely some part of it, for then a man may be wounded in that part that lacketh, but the whole, that hee may be fensed on euery side against all dangers.

A question may bee asked; Were the Ephesians vnarmed, that the Apostle doth speake thus to them? No, but hee would haue them arme themselues more exactly and plentifully, as appeares by saying, Put on the whole armour of God: as if hee should say, though you haue attained to some measure of guiftes and grace, yet that you might bee valiant Souldiers, and more then conquerers, labor to haue them more plentifully and powerfully in you.

A question also may bee asked, if the E­phesians were able to put on this armour of themselues? No, the Apostle mea­neth to attribute no more naturall pow­er to the Ephesians, then hee did to the Philippians, to whome hee saithe; Wee Phil. 2. are not able of our selues to thinke a good thought; it is God that worketh in vs the will and the deede, but his meaning is to tell them what graces are fit for them, to [Page] strengthen them against their enemies, and without which they cānot be able to stand, and what grace they must seeke for, at the hands of God to that end.

That yee may be able to stand against, &c. This is the reason of his exhortation which is double, the first part is in this verse taken from the diuers assaults of the diuell that we are subiect vnto: the second part is in the 12. verse taken from a description of the enemies themselues, that wee are to en­counter withall. By assaults he meanes the temptations of the diuel, but he vses a mil­litary worde, taken from souldiers which the Ephesians were well acquainted with­all, as he vses diuers other warlike speeches, to set foorth this spirituall conflict. The diuell is called a tempter, and he will assault all men, by temptation he did tempt A [...]am, he tempted our Sauiour Christ, he tempted Peter and Paul, so he will tempt all other, much more he feares no man for his strength, neither will he spare any man for his weakenes; for he is of the nature of a roaring Lyon, that goeth about seeking 1. Pet. 5. whom he may deuour. A question may bee asked here if the diuell doth tempt vs at his owne pleasure? No, but by the permission of God: he could not tempt Job without li­sence, Iob. 1. [Page] he could not be a liuing spirite in the mouth of Ahabs false Prophets, till God 1. Ki [...]. 22 said Goe: but God dooth giue licence to Sathan to tempt all, not onely the wicked, but also the godly, that the power of his grace might be shewed in our weakenesse: Therefore he saith here, Put on the whole armour of God, that yee may bee able to stand 2. Cor. 12 against the assaults of the deuill.

And marke, that hee sai [...]h not, assaulte onely, but assaults, because the deuill will tempt vs both diuers times and diuers wayes: enemies in warre doe vse not one­lie to assault by violence, but by ambush­ments and subtile practises: so the deuill will sometimes set vpon vs by force, there­fore he is called a Lyon, and sometime by fraude and subtilty, therefore hee is called a serpent. Now as we must haue spirituall strength to withstand him in the one, so we must haue spirituall wisedome to pre­uent him in the other; as the King of Is­raell sayde; Wisdome and strength is for the warre: sometime he will tempt vs to keep vs from our duties, as Paul saith to the Thessalonians; I purposed to come vnto you, 1. The. 2. 18. but Sathan hindred me: and sometime hee seekes by temptation to marre our duties, as he did Ananias when he should giue the [Page] price of his land to the poore; Peter saith to him: How hath Sathan filled thy hart, that thou shouldest keepe backe part of the price and Acts. 5. lie: And sometime hee temptes vs to doe things cleane contrary to our duties, as hee did to Eue to eate of the forbidden fruite, we must be armed to withstand him in all these.

Wee wrastle not with flesh and bloud. The second part of the Apostles reason whereby he would mooue vs to put on the whole ar­mour of God, is taken from the discription of our enemies themselues, which are not corporall, but spirituall, not few but many, not weake but strong, not honest but wic­ked and tirannicall, and such as haue the aduantage of the place. But let vs marke that he writing to the church, saith; we wra­stle not with flesh & bloud but with, &c. Those that are not of the Church, their battels are only with men like themselues, but christi­ans doe contend with diuils, the meaning is not as if we did not cōtend with men at al; for the Prophet I [...]remy, the Apostle Paul, and other of Gods seruants, had great con­flicts with men, but it was so farre as those men were the instruments of Sathan, but saith the Apostle: Our contention is with the deuill, whether he assault vs by himselfe [Page] or by men, that are his instruments of this battell; that the Apostle speakes of, is not betweene the deuill and infidels, ignorant, prophane and wicked men, for although he temptes all, yet such are in his subiecti­on already, and they shew no contention against him, but all their contention is for him, because hee rules in the heartes of Ephe. 2. the children of disobedience, but this battell is betweene the diuell and Christi­ans. So long as men liue in ignorance and wickednesse, there is agreement be­tweene the diuell and them, as our Saui­our Christ saith: when a strong man armed keepes the house all is in peace, till a stron­ger then he comes and driues him out, but when a man shakes of the subiection of Sathan and by imbracing and beleeuing the Gospell, giues his name to a new Lorde, then beginnes the warre, then the diuell will vse his pollicie and power by himselfe and his instrumentes.

Pharaoh neuer raged so much, as when the people of Israell should goe into the wildernesse to serue God, Antichrist neuer stormed so fiercely as when the Gospell was published by Luther and detected his Idolatry, then came in the Spanish inquisition, then came in the French [Page] massaker, and other diabolicall practises, so long as men liue ignorantlye, eyther wickedlye, or ciuillye without religion, the diuell will not disquiet them be­cause they are his peaceable subiectes, but when they set their hartes to religion, and shake of his subiection, then he will vse all hostility against thē, and wrastle with them. And as the diuell doth wrastle with vs, so saith the Apostle: we do & must wrastle with him; For as we hould it not sure to haue peace with the Spaniardes, because we can­not haue it without dangerous conditions, so it is neuer sure to haue peace with the diuell, for then we must needes haue warre with God. The Church is called millitant in this world, because it is alwayes fighting with Sathan, sinne and spirituall enemies, which doth distinguish it from the Church in heauen, which is called ryumphant, be­cause it hath wonne the fielde, and gotten the conquest of the enemies; Now as it is with the whole millitant Church, so it is with euery member therof, for which cause our life is called a warfare, therefore the A­postle saith: We wrastle, &c. Not shewing what euery Christian must doe, but what euery man doth if he be a Christian. And a­mong many other markes of Christianity, [Page] there is none more certain nor sensible thē this, to shew our selues enemies to the di­uel by withstanding his assaults and temp­tations, for although by nature we haue neither wi [...]l nor power so to doe, yet by grace being furnished with the armour of God, we haue both.

He calles these enemies principalities, powers, hee giues diuers of these titles to the good Angels, in the first to the Col­losians: But they are good, these are euill; they are our friendes, these are our enimies; they fight for vs, these fight against vs: therefore this is the d [...]scription of the diuel, that he hath spoken of before: hee calles him a Prince of the world, that is of the Ephe. 2. wicked world, not of the Church; for he is in the Church not as a gouernour and com­mander, but as a tempter onely.

He is called the Prince of the darkenes of this world, not of the light, his dominion is by ignorance, error, sinne and wicked­nes; he is an enemy to the light and seekes to put it out, therefore hath taught Anti­christ to perswade the people that igno­rance is the mother of deuotion, and that they should not haue the exercise of the scripture: Therefore in the time of Po­pery, when the people were nusled in ig­norance, [Page] what apparitions, speeches and practises of Sathan were there that the light hath scatred: therfore when God sent foorth Paul to preach the Gospell, he tels him he shall turne the people from darke­nesse to light, and from the power of Sa­than Acts. 26. to God: Yea he saith not onely wee wrastle with a Prince, but with Principali­ties, shewing that many of these princes do band themselues against vs, for although we commonly speake of the diuell in the singular number, yet wee must vnderstand there be many diuils of the nature & force that the Apostle speakes of here; it is said a Mat. 5. legion possessed a man, they al are not only enemies of the Church, but of euery mem­ber of the church. Now we know when one person is to encounter with many such ene­mies, he had need to be well armed.

Powers: They bee not onely princes but powers, earthly princes are called powers, not in respect of themselues, for Rom. they are weake as other men, but in respect of diuers helpes, and assistan [...]es that they haue to commaund and take their part▪ but the diuels are called powers in re­spect of the force and strength they haue in themselues by nature: the deuils power may be perceiued by gathering togeather the Iob. [...]. [Page] windes, and the fire, and an host of men to destroy Iobs cattel, his seruants & children, Mat. 8. sea with violence, by causing those that he possessed in our Sauiour Christes time, to breake the fetters and chaines wherewith they were tied; maister Perkins writes of a man neare Gen [...]ua, blasphemed God so, that all which hard him trembled, who said if there be any diuell let him take me, and carry me where I shalbe for euer: and pre­sently he was taken into the aire and neuer seene more: Some whē they see such corpo­ral examples, say Lord how strong the diuil is, thinking none are any way possessed of the diuell but those that be mad or straught but his chiefe power is exercised & is to be cōsidered, spiritualy in drawing men to sin, and thereby to distruction: we may see it in tempting our first parents and preuailing a­gainst them, who were perfect & indowed with asmuch knowledge as the nature of man was capable of, and wee may see it in tempting Caine and carrying him to kill his brother, contrarye to nature and con­trarye to his conscience: wee may see it easily in tempting and carrying men to dyuers monstrous sinnes, idolatry, adulte­ry, drunkennesse, and houlding them in [Page] them, as with spirituall snares and bandes, that no counsell, doctrine, nor sight of o­ther mens harmes, can drawe him from them he was strong before time, but he is more strong now, because he rages toward his ende, for anger is the whetstone of strength spirituall, and these bee no cor­porall enemies, but spirits that cannot bee seene with bodily eves, therefore are the more dangerous. There bee dyuers A­thistes at this day, like the Saduces in our Sauiour Christes time, that thinke there be no spirits because they cannot bee seene, but shall we beleeue them or the Apostle: there be many things that cannot be seene, as the wind, a voyce, a sauour, &c. which yet are, a [...] wee haue a corporall sight and sence of some things as we haue bodies, so we haue a spirituall sight and sence of some other things as wee haue soules. Some haue painted the diuell in a bodily shape, with hornes, tayle & such like, but it is fond seeing he is an inuisible spirit, & cannot be proportioned, therefore the apparitions of Sathan that haue bin so much spoken of, are not to be feared, but his spirituall delusions and temptations must be taken heede of.

Now as he is a spirite, so hee hath the properties, of a spirite, hee hath great [Page] knowledge, for though he hath not so much knowledge as the good Angels, see­ing he hath lost by his fall that way aswell as man hath done; yet hee hath much more knowledge then man hath naturally, be­cause he is a sole spirite: besides that hee hath increased his knowledge by long ex­perience & practise, he hath vnderstanding of all languages, of the state of all coun­tries, of the condition and complexion of all persons, he knowes to what sinnes men are most inclined to, and by what meanes he hath preuailed against them, and others that haue beene like them.

Some because the diuell hath more know­ledge then men, haue taken occasion to seeke to him, to vnderstand of things that are lost, &c. But these is one of the assaults of the diuell, that we must wrastle against, for the Scripture forbids vs to haue familia­rity with the deuil the enemy of mankinde: neither will this be any colour that they goe not to the diuell, but to a witch, seeing God forbiddeth that also: Leui. 20. 6. And Leui. seeing, though not themselues, yet the witch hath familiarity with the deuill, and they haue familiarity with him in his in­strument, and it is all one to take counsell from the deuill, at the first hand, and at the [Page] second hand there is a curse pronounced a­gainst them that seeke to witches. Our Sa­uiour Christ rebuked Sathan when hee spake the trueth, because we would not re­ceiue it from him: no more should we see­ing whensoeuer he speakes, either he lyes, or speakes the trueth to deceiue: I cannot better compare this seeking to the deuill by witches, then to those that seeke mony at the handes of biting vsurers, I say byting vsurers who haue no respect to the good of the borrower, but to their owne aduantage, to wrap the partie in bondes till they ouerthrow his estate, for howsoe­uer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches, (which yet is not so commonly, but in foolish conceit only) yet it turnes to their great hurt and damage, bringing their soules further into thrale­dome, Saul went to the witch of Endor to 1. Sam. 18. call vp Samuell, but it was not Samuell, but a sinnelesse conceite, it was the deuill in the likenesse of Samuell: for they would not bury Samuell in a mantle that was his ordinary attyre, but they did bury him doubtlesse in a lynen cloath, as the man­ner was; but this practise of Saul haste­ned 1. Cro. 10. 13. his distruction. As the deuill hath great [Page] knowledge, so hee hath great agility and nimblenesse to passe from place to place, for though hee be not infinite but finite, yet he compasses the whole earth, as it is sade in Job, and that in short time: some Iob. 1. men haue beene saide to sayle about the worlde in three yeares, the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres, how much more the deuill that is a spirite; there­fore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie: hee tempted Adam in Paradise: Iob in the land of Vz, our Sauiour Christ in the wilder­nes; the sea cannot hinder him, stone walles cannot barre him as it may other enemies, but hee hath a spirituall passage, and spi­rituall accesse to euerye place and euerye person.

Wickednesses: As the deuill is a spirite so he is a wicked spirite, they were at the first created good, as were the other Angelles, but the Apostle saieth: they kept not their first estate, but fell and be­came Iude. diuelles: therefore as in the Scrip­ture the other Angels that stoode are called elect and holy Angels, so they that fell are called euill and wicked spi­rytes; the diuell is called an vncleane [Page] spirite he is called a lier and a murderer. Iohn. 8.

And as he is a wicked spirit, so he temptes men and women to wickednesse, he temp­ted Adam and Eue to pride and rebellion, Gne. 3. he tempted Iob to blasphemy, for though he afflicted him in his goodes and bodie, yet his purpose was to draw him to blas­phemy, Iob. 1. as appeares by his wordes to the Lord: dooth Iob feare thee for naught, but touch him and hee will curse thee to thy face, he tempted Ahabs falce Prophets King. 22. to lying, he tempted our Sauiour Christ to Mat. 4. distrust and presumption: he tempted A­nanias and Saphira to hipocrise and dissem­bling: Acts. 5. he tempted Iudas to couetousnesse Mat. 26. and theft. So he temptes all men to one sin or other, and some time to one sinne and somtime to another.

He will tempt men to continue in igno­rance, and not to heare sermons nor reade good bookes: if he preuaile not that way, he will tempt them with error, that they should belieue lyes insteed of the truth; if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie; if he cānot cor­rupt their religion, he will seeke to corrupt their conuersation, & make them leaprous christians: he wil tempt men to iniustice as he did Achab: to vnmercifulnesse as he did [Page] Diues; to vncleanenesse as he did Herode, to intemperance as hee did the prodigall childe: if hee cannot preuaile to drawe men neither from religion nor good con­uersation, he will tempt them to be proud of their knowledge and proud of their ver­tues, that will mare all the good things that are in them, as he did the Pharises.

The diuell hath diuers nets to take men withall, he hath ease wherewith hee hath intrapped Dauid, he hath pleasure where­with he caught Salomon, he hath the beau­ty of women wherewith hee vanquished the two iudges spoken of in Susanna; hee hath profit whereby he inthralled Iudas, hee hath euill company by which hee in­dangered Iehosaphat, hee hath euill ex­amples wherewith hee corrupted the Is­ralites, they would haue a king like other nations.

He doth endeuor, and that by all meanes to draw all men to wickednesse, Alexander was not so vnsatiable to conquer the world corporally, as he is to conquer the worlde spiritually, Alexander fought to conquer but one age, but the diuell all ages.

If he were an aduersary that had any goodnesse in him, we might expect some gentle handling by yeelding to him, but he [Page] is a wicked aduersary, such a one that de­lightes in bloud, therefore in the Scrip­ture hee is called a Lyon, and a Dragon full of cruelty, those that he ouercomes hee will tyrannize ouer them, and bring them to greater miserye then can bee i­magined; for this cause take the whole Verse. 13. armour of God, &c. as if he should saye seeing we haue a battell to fight, and not with one enemy, but with many, not with bodily enemies, but spirituall: not with weake enemies but strong: not with sim­ple enemies but subtill: not with honest & gentle enemies, but wicked and cruell, and seeing euery Christian, euen the weakest woman must passe these perils and pikes of the diuelles temptations, arme your selues thorowly: the Apostle hauing told vs of the danger, shewes vs the remedy, hee hath exhorted to the same thing in verse 11. be­fore; and now hee repeates it againe, gi­uing vs to vnderstand there is necessity in vsing this remedy, and that there is no remedy but this.

Wise men will be prouided against all e­nemies, especially against domesticall and dangerous enemies, that euery houre waite their opportunitie to hurt them, and if men be so carefull to take heede of corpo­rall [Page] enemies, that can but kil the body, how careful should we be to take heede of these enemies that seeke to destroy the soule; a­uoide them we cānot, but prepare our selues to withstand them we may, or else the A­postle would neuer haue thus often and earnestly willed vs to put on the whole ar­mour of God.

Some Christians when they do but heare how this man and that women is troubled and tossed with terrible and tedious tempta­tions of Sa [...]han, are discouraged before it come at them; but when they beginne to feele the diuelles assaultes and bickeringes in themselues, they conclude, they shall ne­uer be able to holde out: but God hath not left his Church in such a desperate estate, but hee hath prouided meanes of escape from their enemies, therefore here the A­postle willes vs to vse it.

Armour of God: He telles vs againe it is the armour of God that must doe it, the armour of men will not doe it; it is not hu­mane power, pollicie or ciuility, that can withstand this enemy, but the munition that comes out of the Lordes armourye, for though the diuell be strong, yet there is a stronger, as the Apostle sayeth: 1. Ioh. 4. 4 Greater is hee that is in you, then hee [Page] that is in the world, though his ingens and artillery be sharpe and dangerous to hurt vs, yet there be instruments and weapons of greater force to preserue vs.

This armour hee sets downe in the 14. 15. 16. 17. and 18. verses following, veri­ty he compares to a souldiers girdle, that will fence vs against all Sathans temptati­ons; to hippocrisie, herisie and lying: righ­teousnesse he compares to a souldiers brest-plate, that will fence vs from all Sathans temptations: to iniustice and [...]iury, hope he compares, to a souldiers helmit or head-peece, that head­peece, that will fence vs from his tempta­tions: to discontentednesse, fainting and wearynesse: faith he compares to a souldi­ers shielde or buckler that will fence vs from Sathans temptations: to diffidence and dispaire, the knowledge of the worde, hee compares to a souldiers sworde that will fence vs from the temptations of ignorance and disobedience: prayer he sets in the last place, not that it must be vsed last, but first and last; therefore for breuitie sake, he put­teth it insteade of all the rest, for the Scrip­ture in other places makes mentiō of other vertues necessary to arme vs against other vices, as humility that will fence vs against the diuels temptations: to pride and vaine­glory, [Page] temperance that will feare vs against his temptations: to ryot and excesses in meate, drinke, apparrell, recreation, or any thing, chastity that wil fence vs against his temptations: to vncleanenes and adultery, loue that will fence vs against his tempta­tions: to hatred and reuenge, brotherlye kindenesse that will fence vs against all his temptations: to morosotie and strangenes, meekenesse that will fence vs against his temptations: to wrath and waywardnesse, patience, that will fence vs from his temp­tations: to murmuring & vnlawful meanes, vsing heauenly mindednesse that wil arme vs against all Sathans temptations to pro­phanesse and worldlinesse.

But the Apostle dooth onely set downe these few that he nameth in this chapter, ei­ther because these vertues were most wan­ting in the Ephesians, as his manner was to speake fitly to the persons and purpose, or els because these were sufficient to answere to the partes of a souldier, from whence he takes his metaphor.

The Papistes appoint other armour to withstand and driue away the diuell, as cru­cifixes, Agnis dies, a part of Saint Iohns Gos­pell about a mans necke, crosses made on the forhead and brest, holy water, ringing [Page] of belles, but these neuer came out of Gods armory.

If this were the armour to withstand the diuell withall, the Apostle forgotte himselfe that he tould vs not of it, neither here nor else where. Againe if this were good armour for that purpose, the wicked­est man might withstand the diuell aswell as the godliest man: for who cannot make a crosse on his forhead, weare a crucifixe a­bout his necke, sprinkle himselfe with holy water, &c. But that this is not the armour against the diuell, appeares hereby, that those who haue beene most superstitious in these things▪ haue beene and are the vas­sels of Sathan and carryed at his pleasure to Idolatry, heresie, blasphemy, adultery, and such haynous sinnes.

But the furniture wherewith we must withstand the deuill, is the armour of God, that is prescribed to vs in this chapter & in the rest of the Scripture, that is the gifts and graces of regeneration and sanctification: as sound knowledge, vpright hartednesse, vnfained faith and hope, a iust and chaste minde, an humble spirite, sober and lo­uing affection, and a good conuersation, it is that which the Apostle hath set downe in a word, in the 4. chapter, put on the new Ephe. 4. [Page] man which is after God created in righte­ousnesse and true holynesse, and this is the cause that the diuell, dooth carry men to many and dangerous sinnes, because they haue no grace nor deuine power to resist him: the cause that he carries men to hipo­crisie and lyes, is for that they want the gir­dle of vertue: the cause that he carries them to iniustice and wrong, is they want the brest-plate of righteousnesse: see the cause that he carries men to any other vice, is because they want the contrary vertue. And marke, he wills the Ephesians and vs the se­cōd time to put on not a part, but the whole armour of God: if a souldier be naked he may easily be hurt any where, if he be ar­med but in some place he may be wounded on that part that lacketh: but the Apostle would haue vs to bee wholely armed, that wee may be foyled no where, nei­ther in our iudgement, in our affection, nor in our conuersation; the cause that some of Gods seruantes haue taken dangerous falles, hath beene the want of some of their armour; how coulde Salomon haue beene so foyled as hee was, if hee had not wanted sobrietye? had Dauid re­ceaued such a view of Sathan thinke wee if hee had put on chastity?

Some thinke if they haue a little know­ledge, they are christians good enough, alas that is but one part, a man may haue know­ledge, what to beleeue, what to doe, and what to suffer, and yet be farre enough of from the practise of it, a Christian must be a generall man, therefore saith the Apostle Peter; Ioyne vnto your faith vertue, & to vertue [...]. Pet. 1. knowledge, and to knowledge patience, and to patience temperance, and to temperance godli­nesse, and to godlinesse brotherly kindenesse, and to brotherly kindenesse loue; For there is no vertue or gift of regeneration, but we shall haue occasion to vse diuers times in our life. One being aduised by his friend to ride with a weapō, answered what needes that, seeing a man shall meete with a thiefe but once in seauen yeares: but saith he; if a man want it that once, it is once too much, but we shall meete with this enemy euery day, and shall finde by experience that all our Christian preparation is little enough to maintaine our pure religion, and keepe our Iam. 1. selues vnspotted of the world, that yee may be able to, &c. Without this armour of God, we are not able to resist the deuill, for what power is therein a subiect to resist a Prince, what strength is in weake flesh to withstand a mighty spirite, what wisedome [Page] is there in a foolish man to counteruaile the subtill Serpent: but if we bee armed with the armour of God and furnished with his deuine grace, then and there by we are made able to, &c. Therefore saide our Sauiour Christ to this Apostle when 2. Cor. 12. he was in this battell and prayed for aide, My grace is sufficient for thee, and hee ha­uing experience that it was so, saith, I am able to doe all things by the heple of him that strengthens me: and if it should be ob­iected Paul was an olde man, therefore we cannot doe as he did, Saint Iohn writes to the church, and speaking of common Chri­stians, saith; Hee that is borne of God, ouer­comes 1. Ioh. 5. 4 the world. If we reade the Scripture wee shall see what great temptations the seruants of God haue ouercome by grace; as Moses, Ioseph, Iob, Daniel, and others, we must be like the people of Ciuiensis who when the ambassadors of Brutus would haue them deliuer their Citty vnto him, re­turned his answer; tel your captaine Brutus our ancestors haue left vs weapons to de­fend our selues and our Citty: so when the diuell tempteth vs to yeelde our selues to him, let vs answere; our God hath left vs weapons to defend our selues from him.

Therefore if we would be able to stand [Page] vpright against the temptations of the di­uell, let vs heare, reade, praye and e­uery waye labour, to furnish our selues, with knowledge, faith, hope, trueth, iustice, mercye, loue, humilytie, pati­ence, meekenesse, and all the graces of Gods spirite.

And let vs knowe this is none of the least of Sathans temptations, to perswade men they may doe well enough without them, or with some though they seeke not for all of them, and to thinke that those that haue them doe no great matters with them.

How great a temptation of the diuell in the person of a woman did Ioseph Gen. 39 ouercome by grace, when numbers with farre lesse inticementes are carryed to adulterye? how great a temptation did the three children ouercome by grace Dan. 3. when thousandes were for want of grace carryed to idolatrye? as one saith: this prooues not a man an innocent, because hee is not accused, but beeing accu­sed he is able also to cleare himselfe; so it prooues not a man a Christian that hee is not tempted, but beeing tempted, he is able to ouercome: therefore saieth the Apostle: Put on the whole armour [Page] of God that yee may bee able to resist.

As the graces of God doe inable vs to withstand the diuell in his temptati­ons: so wee must put foorth our strength and resist him. When Peter had sayde, 1. Pet. [...]. your aduersary the diuell, goeth about like a roaring Lyon seeking whome he maye deuoure, hee addeth, whom resist stedfastly in the faith; Iames sayeth, Re­sist Iam. 4. the diuell and hee will flye from you: some to excuse their falles saye, the temp­tation was so strong that it was vnpossi­ble to withstand it: It may bee it was vnpossible for an vnarmed man, but not vnpossible for a man furnished with Gods grace.

Therefore let such a man knowe it was not so much the strength of temp­tation, as his owne weakenesse and co­wardise that ouerthrewe him, hee wan­ted grace or did not resist; if hee had hee might haue ouercome, for there haue beene men, yea women, that haue ouercome as great temptations as those; and let him tell mee, did hee not vse his owne handes, his owne eyes, his owne feete, his owne tounge, whereof the diuell hath noe power, ex­cept by speciall license or authoritye in [Page] the case of possession which is not ordinary, but his power and practise is to intice mens hartes, and hauing wonne their Iudge­ment, and wonne their affection, they giue their toung to speak euil, or their hands or other members of the body to commit euill; why doe men these things and not resist, but suffer themselues to be ouercome of their spirituall enemy?

By this time we see cause, seeing it stands vs vpon life and death, to resist the diuell, but some man may aske how we should doe it? I answere; our resistance must be spi­rituall, as our enemy is spirituall: it is not enough to say, I defie the diuell, as some thinke, but if we would resist the diuell, we must resist sinne, what sinne soeuer it bee that wee are tempted to, whether against the first table or the second table of the law, whether it be against God directlye, as idolitry, blasphemy, periury: or the wor­ship of God, as the neclect of the worde, sacraments, or sabothes: or whether it be a­gainst men or women, in the abridgement of their authority, of their liues, of their chastity, of their goodes, of their name▪ for we neuer are mooued to any sinne, but we haue to doe with the diuell directly or indirectly. [Page] If it be asked how we should resist sinne, I answere; I resist the motions vnto it within, and the perswasions and occasions vnto it without; resist it in iudgement, and saye with our selues, the diuell stirres vp my cor­rupt nature in my hart, or stirres vp such a man or such a woman to perswade me to such or such an euill thing, I may not doe it: resist it in affection, such a thing that the diuell or his instrument would drawe me vnto is euill, I wisl not doe it: resist it in conuersation, such a thing that the diuell perswades mee to is euill, I will haue no hand, I will haue no finger in it, I will stop my eares from hearing of it, I will shut my mouth from defending it, I will turne away my feete from following it.

Some may aske how a man should know the temptations of the diuell, from the corrupt motions of our owne nature?

I answer; there is such an affinity & likenes betweene them, as it is hard to distinguish them: therefore the safest way is to thinke that we haue to deale with both these ene­mies at once, and so to be the more streng­thened against them; but for a difference let vs know when all euill motion to any sinne is raysed, if spirituall force be added to draw vs, or spiritual subtilty to perswade [Page] vs, which be two properties of the diuelles nature, let vs thinke besides our owne cor­ruption which is the broker, the diuell him­selfe is present & is the prouoker; let vs re­sist the first corrupt motions of our nature, which the Apostle seemeth to call the 2. Cor. 12 messengers of Sathan: as hee saith to the Collossians, mortifie your earthly members, Col. 3. if wee make such faire warres with these spirituall enemies, and kill them not as many doe, we shall haue foule handes with them, and let vs resist the diuell who will double and inforce those suggestions, by what reasons or perswasions soeuer he doth it, that all the power of hell may not pre­uaile against vs: and to this end let vs know as our Sauiour Christ saith to his Disciples: Yee haue neede of patience; so wee haue neede of knowledge, of faith, of hope, of loue and other graces of the spirit of God, for Sathan will not onely assault vs, but perhaps continue his siege & battery a day, a weeke, a moneth, and giue vs no respight and though he will sound the retreate and depart sometime for a season, as Saint Luke Luk. 4. saith, yet he will returne againe perhapes another way, and set vpon vs by some o­ther meanes: therefore arme your selues saith the Apostle and resist him, and if this [Page] battell seeme hard and tedious vnto vs, re­member in what cause we fight, and for what crowne: our Sauiour Christ saith in the Reuelation: He that ouercometh, shall inherite great and glorious things: and Paul saith; The Saintes shall iudge the An­gelles that is the deuilles: Paul saieth to 1. Cor. 6. Timothy; I haue fought a good fight, and then he addeth, I looke for the Crowne, the Saints in heauen that are now crowned, haue come vnto it thorow many tempta­tions and tribulations: therefore let vs har­ken to the Apostles exhortation, be strong in the Lorde, put on the whole armour of God, and resist in the euil day, and the God of peace shall treade Rom. 16. downe sathan vnder ou [...] feete shortly.

THIS whole booke is called the booke of Psalmes, because it contayneth in it for the most part matter of praise and thankes­giuing, though there be many other doctrines mingled there­withall.

They are called the Psalmes of Dauid, because he compiled most of them, not be­cause he made them all; for this was made by Moses, as yee may see by the title of it.

We call this the 90. Psalme, because it is bound with the Psalmes, and standes in the place of that number, but it is intituled and that more fitly agreeing with the mat­ter of it▪ A prayer of Moses.

In which Moses setteth forth the estate of mans life generally and perticulerly of the people of Israell in the wildernesse, where [Page] he saw many thousands of them that came out of Egypt dye, some by one meanes and some by another; as it is more largely re­corded in the booke of Numbers. Now Moses considered that many of their fore­fathers liued almost a thousand yeares, whereto hee hath respect in the 4. verse, where he saith. One thousand ye [...]res in thy sight is but as yesterday, and the life of man was growne shorter and shorter, and in his time ordinarily it was not one hundred yeares, as appeares in the 10. verse. The dayes of a man are threescore yeares and tenne, or perhaps fourescore, which was nothing to their fathers: how much lesse when they were cut off by strange punish­mentes in the middest of their course, and dyed thicke and three-fould without war­ning.

Now after the mention of those things, he breakes out into this speech; Teach vs to know our dayes that we may apply our harts to wisedome: In which words are two things to be considered; first a petition, secondly a reason of the petition. The petition is in these first wordes; Teach vs to number our dayes: The reason is in these other wordes in the end of the verse, that we may apply our hartes to wisedome. [Page] Wherby we are taught first of al, that there is a number of euery mans dayes, for this difference to be considered betweene this life and the next life; this life hath an end, therefore it is called temporall; the next life endes not, therefore it is called eternall the certaine number of our daies is knowne Iob. 14. 5 to God and not to vs.

But he doth not desire to know the cer­taine number of his dayes, but rather the vncertaine number of them, that is, that God would teach them to know the bre­uity and shortnes of mans life: Therefore he sets it downe by dayes & not by yeares, and this he desires not for himselfe only, but for the people; and therefore he saith not, teach me, but teach vs to number our dayes. Now according to Moses prayer, God hath taught vs this point in the Scripture, that all men are mortall and must dye, as the Lord saide to Adam: In the day that thou eatest of the tree in the middest of the garden thou shalt die; although the diuell who (for that cause) our Sauiour Christ saith Iohn. 8. Was a lyer from the beginning, spake contra­ry and said to Eue; Thou shalt not die at all: yet indeed Adam died; for although he dy­ed not by & by, yet he was a dead man be­cause sentence was passed vpon him, and all [Page] his life afterward was but a dying life: eue­rything then sauoring of death, and euery day beeing a step vnto death. If any will inquire what death is; to speake generally, it is a seperation from the condition of this mortall and temporall life: but to speake more properlye, it is a seperation of the soule and body; as the ioyning to­geather of the soule and body; at the first was the cause of life, as it is said, God brea­thed into Adam the breath of life: and Gen. 1. man was made a liuing soule, so the sepe­ration of the soule from the bodye, is the cause of death, as Christ saieth to the ritch man: This night they shall fetch away thy soule thou shalt dye; This Adam by his sinne brought not onelye vpon himselfe, but vpon all his posteritye, as Paul saieth: Rom. 5. By man sinne entred into the worlde, and death by sinne, and death went ouer all men, forasmuch as all men haue sinned: therefore it is saide not onely of Adam himselfe; but of dyuers of the fathers that were his posterity, to shew the trueth of Gods threatning to Adam: In the daye Gen. 5. thou doest eate of such a tree thou shalt dye; And to shewe the falcehoode of the diuelles promise to Eue, that though s [...]e did eate it, she should not dye at all: such [Page] and such a one liued thus many hundred yeares but he dyed, for though the day be neuer so long, at length comes euensong; Heb. 9. the Apostle saith: It is appointed to al men once to dye, & after that comes the iudge­ment: when all men are dead, then comes the general iudgemēt; but when euery one dyes then comes his perticuler iudgement; as appeares in the example of the ritch man and Lazarus; for as the day of death leaues vs, so the day of doome shall finde vs; ther­fore Dauid when he laye sicke said: I goe the waye of all the worlde, for death is as an vnpartiall iudge, that is indifferent to all poore and rich.

Iob speakes of some men that would seeke death, either for the auoyding of pre­sent sorrow, or procuring of future ioy: but whether a man seekes it or no, he shall be sure it will seeke him. We read of a Heathē woman who when newes was brought her that her sonne was slaine in the warres, an­swered: I know saith she that I conceiued a mortall man. I once saw this posie writ­ten on the Tombe of a dead man to be read of them that liue: as I was so be yee, and as I am yee shalbe. But though reason and experience doth teach vs that all must dye, & euery one can say when he heares a knel [Page] there is one dead; & when he sees a graue, here lyes such a one: wee see what we are, we haue but a time here, yet some do make no good vse of it. When Alexander bad a Philosopher aske a reward of him for some seruice or pleasure he had done for him, the Philosopher said; giue me immortality? Im­mortality said Alexander, how should a mā that is mortall giue immortality? Mortall said the Philosopher, why then art thou so greedy of kingdomes, and liuest as if thou shouldest neuer dye? therefore God would haue it set downe in the Scripture, that it might be a matter of faith, aswell as of rea­son that all must dye; both wise men as Sa­lomon, and foolish men as Nabal: both [...]tch men as Iob, & poore men as Lazarus: Mar­shall men as Joab, and peaceable men as the inhabitantes of Laish: both ould men as Methuselah, and young men as Iosias: both tall men as Saul, and little men as Zache­us: both strong men as Sampson, and beau­full men as Absalon, and not men onelye but women also, as Dorcas: and not men and women onely, but children also as the Shunamites sonne, &c. It is not wit, wealth, strength, friendes, authority, nor any thing that can alwayes preserue a man frō death, who knockes as indifferently at one mans [Page] gate as another. He that had come to the tombe of Alexander, might haue said; this great Monarch of the worlde, hath mette with his ouer-match.

Nowe as both reason and religion teacheth that death is certaine, so that the time, place and manner of dying is vncertaine: there is no man knowes the time of his death; for although for speciall purpose God dooth reueale it to some, as the deuill beeing the executio­ner of some of Gods iudgements, who the Witch raysed vp in the likenesse of Samuel, toulde Saul that to morrowe hee should be with him. And it is sayde Julius Caesar was warned of the first daye of Marche, yet these were extraordinarie and diabolicall things: notwithstanding this is ordinarily true in all men, that Ia­cob Gen. 49. saith of himselfe; I am olde and knowe not the day of my death. Phisitions in the extremitie of some disease, can giue a great gesse of others: and some that haue beene at the departure of many, when they see the countenance waxe pale, the lippes waxe blacke, the pulse waxe weake or gone, the handes and feete waxe colde, can giue a neere coniecture that death is not farre of. [Page] Yet sometimes these gesses doe deceiue them, for God brings downe to the graue, and raises vp againe; Therefore no man knowes the daye of his death till the day come, nor the houre of his death till the houre come, but when it doth come, then it dooth as an enemie indeede assaile the castle of the body, and ransack euery cor­ner with terror, and driue the vitall partes from one place to another, til at the length it doth chase away the soule.

As the time of death is vncertaine, so is the place: some dye by sea, and some by land, Saul dyed in the field, Eglon dyed in his Parlour, Ishbosheth dyed on his bed, Senacherib dyed in the Temple of his God, Ioab at the very Aulter, the Infants of Be­thelem dyed in the cradle.

And as the time and place is vncertaine, so is the manner: some dye in peace, and some dye in warre, as Ionathan: some dye by Beares, as the children that mocked the Prophet Elisha: some dye by Lyons, as the young Prophet that disobeyed the worde of the Lorde: some dye by the stinging of Serpentes, as many of the Isralites: some by Dogges, as Iesabell: some dye by Wormes, as Herod: some dye by surfet­ting, as those that dyed with the Quailes [Page] betweene their teeth: some die by famine, as at the siege of Ierusalem: some dye by violent winds, as the children of Iob: some by fire as, the captaines & their fifties: some by the water as Pharaoh and his hoast: some by swallowing of the earth, as Corah Da­than and Abyram: some dye by the Angel of God, as the first borne in Egipt: some die by the handes of euill men, as Stephen who was persecuted for righteousnesse: and some by the hands of good men, as Shemai who hauing rayled vpon Dauid was exe­cuted by Salomon: some dye by their owne handes as Ahitophel: some die by the hand of God immediately and extraordinarily, as Ananias and Saphira: some dye by the hand of God mediately and by ordina­ry diseases: some dye suddenly, as Ezechiel saith: When the people were gathered in a great assembly, Pelatia the sonne of Be­naza dyed: and as those that dye of pesti­lent Feauours, Quinsies, Plurisies, &c. some dye of lingring sickenesses, as Paulsies, Dropsies, Consumptions: some dye of ex­cessiue affections & passions of the minde: some of sorrow, as the Apostle saith; World­ly sorrow causeth death: some dye of feare, as Eli, when tydings came that the Arke was taken hee fell downe and brake his [Page] necke: some dye of greife, as it is saide H [...] ­me [...] did because hee could not answere a riddle that certaine fisher men propoun­ded vnto him: some dye with ioy, as it is reported of Sophacles, because in a prize of learning he got the victory of his enemies: some dye by little things as it is saide, that a little gnat choked a Pope of Roome. A­uacreon had his breath stopt with a Raysen­stone, Lucia dyed with a Needle which her sucking childe smote into her brest.

Although there bee but one way to bee borne, yet there bee moe wayes to dye. Now as God hath taught vs that mans dayes are numbred, he must dye, so he hath taught vs mans dayes are but a small num­ber he must dye shortely: Iob saith; Man that is borne of a woman hath but a short time to liue; Paul cōpares mans life to a taberna­de 2. Cor. 5. or shed of bowes that stands but a short time: the Prophet Esay compares mans life Esa. 1. 40 to grasse that standes but a Summer: and in the same chapter, he compares it to a flow­er▪ that hath but his moneth. In the fift verse of this Psalme, it is compared to a sheepe that hath but his night, Iob compares it to a shadow that hath but his houre: & in the 9. verse of this Psalme, Moses compares it to a thought whereof there may bee no lesse [Page] then a hundred in an houre, yea so fraile i [...] mans life, that it may abide any extenu­ation in the worlde. We may be compa­red to certaine small flyes which are bred by the Riuer Hispanis, that in the morning are bred, at noone are in their full strength, and at night make their end and are gone. Wee now mourne for our friends depar­ted, and shortlye other shall mourne for vs. Wee supply the places of those that are gone, and shortly other shall supplie ours: Wee haue heere no abiding Cittie, saith the Apostle, wee seeke one to come: in which respect wee are called strangers and Pil­grams 1. Pet. 2. vpon earth.

It is reported of one Artabanus, who seeing the huge armie of Zearxes contai­ning a hundred thousand men, wept; and being asked why he did so? because sayde he within a hundred yeares there shall not bee a man left aliue of this great compa­nie: as I suppose this small companie of lesse then a thousand men, shall meete no more vntill we meete vnto iudgement, as wee see many men shake hands, purposing but a shorte absence, but it prooues their last farewell.

And as the Scripture teaches Mans life is shorte, so that it passes swiftly away, if [Page] the waye bee shorte, and the motion swift, there can bee no hope of any long con­tinuance, where the waye is shorte, and the motion slowe, it may stay the longer: as the children of Israell were fortye yeares passing thorowe the wildernesse, because they went softely, which a swifte moouer might haue done in fortie dayes: but where the way is shorte, and the moti­on swift, it must needes come soone to an end, such is mans life: it is in the Scripture compared to a Poast that hasteth on the Kings businesse; it is compared to a Wea­uers shuttle, that soone passes from one end of the Loome to the other: It is compa­red to a thought that runneth ouer the world in a moment: how shorte doe wee thinke the time that is past? how soone doe we thinke a weeke, a month, a yeare to bee gone? Therefore this is a necessarie petici­on of Moses; Teach vs so to number our dayes that wee may applye our heartes to wisedome. For what is it by Geometrie to take the bredth and length of the most huge things and spacious prospects, and not to measure our life, which Dauid sayth is but a Spanne long. What is it with the cunning Philosopher to knowe the causes and effectes of many things, and [Page] neglect to consider our owne frailety: with the Historiographer to know and report what other haue done, and to neclect the knowledge of himselfe; with the lawyer to prescribe many preceptes, and to forget the common law of nature: with the Arith­metitian to be exact in numbring and de­uiding the least fractions, and not to bee a­ble to number our dayes: What is it to liue like doctors in diuers faculties, and to dye God knowes like simple men: therefore saith Moses: Teach vs so to number our daies that we may apply our hartes to wisedome. For numbring of men, we haue an example in Dauid: for numbring of mony we haue ex­amples 1. Sam. 24 in Marchantes: for numbring of sheepe & oxen it is found among Grasiers, and euery man hath Arithmetick enough to number the things of this life: but there be few that do rightly number their dayes, for where is there one of a hundred that dooth not eyther forget his mortality, or if he doe remember it dooth not proroge his life, and perswade himselfe of manye yeares: or if not, yet that dooth apply his hart to wisedome in his time: therefore although Moses himselfe had well learned his lesson, as appeares by taking such a fit occasion as I named in the beginning, to [Page] fall into this meditation, and as appeares by the diuers sutable speeches hee vses in this prayer, yet because hee sawe the most men still ignorant, forgetfull, secure and vnwise. He prayes God to giue them grace to con­sider their fraile and mortall estate, and wisely to make vse of it.

But some may say, what neede we seeke any further? Moses himselfe in the 10. verse hath set downe the number of our dayes, where he saith; The dayes of a man are threescore yeares and ten: but wee must marke, there he compares the shortnesse of mans life in his time, with the length of mans life in the dayes of his fathers, who liued seauen hundred, eight hundred and nine hundred yeares, and now the age or life of man was but threescore yeares and ten, or foure score; as Ieremie prophesied, that the Isralites should be in captiuitie in Babell seuentie yeares, that is a whole ge­neration: and yet in the tenth verse, in those wordes Moses meant not to set downe the certaine terme of euery mans life, for then hee needed not to haue made this petition; Teach vs to number our dayes: but hee had experience as wee haue, that some dyed in their infancie, some in their childhood, some in their [Page] middle age, and some liue till that full terme, then they dye: yet whereas one Apple hangs on the Tree tell it be mel­low and falles of it selfe, there be a hundred that are broken off with violent hands and violent windes.

But suppose a man should liue till hee bee threescore yeares and tenne, halfe that time is spent in sleeping, which may be subtracted from the grose summe, and then there remaines but thirtie and fiue yeares, whereof wee may deduct fifteene yeeres of our childhood, wherein we are rather troublesome then profitable, and not fitte to doe any great seruice, eyther to God or men, and so there remaines but twentie yeares: now take from that the time that is spent in wickednesse, the time that is spent in idlenesse, the time that is spent in superfluous eating, drink­ing and other necessary things, and then consider how little time remaines where­in wee applye our heartes to wisedome, euen of those who liue threescore yeares and tenne, how much lesse of those who dye sooner? But this was but a suppo­sition that a man may liue so long, for Saint Iames saythe; A man cannot tell Iam. 5. whether hee shall liue tell to morrowe. Now [Page] the time that is past is gone, and cannot bee called againe, (therefore Time was wonte to bee painted with hayre before and balde behinde:) the time that is to come, is none, and cannot bee presumed vppon; (Therefore it is sayde of a wise man, hee woulde make no promise for to morrowe:) so that wee haue none but the present time to applye our hearts to wisedome.

Moses hath doone what hee can in this Psalme, to instructe all men in the knowledge of the breuitie of their life, and vncertaine certaintye of their death, and prayes to God in these wordes to teach them further and better: for all that is sayde in the Scripture, aswell in this, as anye other matter, shall bee vn­fruitfull, except God doth teache the hart aswell as the eare; for it is not the plan­ting of Paul, nor the watring of Apollo, 1. Cor. 3. but God that giues the increase. Nowe wee haue seene his peticion for the num­bring of our dayes, let vs come to his reason, that wee may applye our hearts to wisedome.

He desires God not onely to teach vs to number our dayes, but so to teache it vs, that we may apply our harts to wisedome, [Page] and not to folly: Men are in extremities of euery side; some all their desire is to dye and to be gone: some all their desire is to liue and neuer to dye: some againe know they must away, and are content to tarrie their time, but doe not seeke for wis­dome, and study to liue well while they bee heere. There be some, who although their liues be shorte and too shorte if they were best imployed, to become so wise as they should, yet by laying violent hands of themselues doe make them shorter, but this is not wisedome but foolishnesse. In the sixt commaundement it is said; Thou shalt not kill, one obserues vpon that, be­cause it is not added, thy neighbour, hee meanes also thy selfe. If it be a great sinne for a man to kill another, it is a greater sinne to kill himselfe: againe, life is a bles­sing of God, and death is a part of the cursse. Now a man may not thrust from him the blessing of God, and pull vpon himselfe the cursse: God and not we doth appoint the time of our birth, so God and not wee must appoint the time of our death.

No good man that wee read of in the Scripture, neither Iob, Dauid, Lazarus, nor any other, though they were in great [Page] extremitie did kill themselues, but onely wicked men and reprobates, as Saul, A­hitophell and Iudas. Cleombrotus a Heathen man, hearing of the immortallity of the soule, killed himselfe, that hee might ob­taine immortality, beeing ignorant that there is immortalitie in hell aswell as in heauen: and Lucretia and certaine Hea­then women killed themselues that they might not be defiled with Souldiers, not knowing that the bodye is not defiled, if the minde bee chaste, and yet if it were vncertaine, adulterie should not haue been so much feared as certaine murder, they should not so much haue feared a sinne that might bee repented, as a sinne that could not bee repented, because time was cut off, homiside hath alwayes beene so detestable a thing in the Church, that such haue beene denyed Christian buriall, that where most men are with-houlden from sinne by the feare of death, seeing they doe not feare death, they might feare something after death, that is, the reproche of those that liue. There was one sayde to his sonne who had often these wordes in his mouth; I would I were dead: I prethe (saith hee) learne first to knowe what it is to liue. Some in crosses will say, [Page] I would I were as deepe vnder the earth as I am high, but waye first wherefore God hath placed you vppon the earth, and caused you to growe so high as yee be, and what hee dooth require of you: and waye whether yee haue done it or no, and what rewarde abideth for you, if you haue not; and then consider whether it be not fitter to learne to be wise and to liue better first.

Some againe, as I sayde, are in the other extremitie, and would liue still and neuer dye; many olde men that haue lyued long already would not dye, as appeares by marrying young women, and building new houses; but such men haue neyther right reason to consider of the estate of this life, nor true faith to consider of the e­state of the life to come, this is a life full of miserie, & the next to the children of God, is a life full of felicitie. It is said of Here­clitus, that euery day hee wept, and beeing asked the reason, he answered; Because the world was full of miserie. The Thratians at the birthe of their children euer wepte, their reason was, because they were borne to miserie; and at the death of their chil­dren euer reioysed, because they were freed from misery, as they thought: Paul [Page] sayth of himselfe and the Church; If our hope were onely in this life, wee were of all o­ther 1. Cor. 15 the most miserable: All men are mise­rable in this life, but those most miserable that haue most afflictions, if there be not hope to sweeten them: indeede no man liues one day, wherein one griefe or dan­ger or other dooth not waight vpon him in regarde of his soule or his bodye, his goods or his name, his wife, his children, his friends, his Prince or countrie, in re­garde of the temptations of the deuill, the worlde and the flesh; wee see many dan­gers, but wisemen doe foresee more. From the Cradle to the graue wee are toste with troublesome things; and if in our lyfe we meete with anye profitable or pleasante thinges, they soone vanishe awaye, at the least the pleasure of them. As one saith; When a Spider hath emptied euen her ve­rie bowels to make one slender Webbe, one puffe of winde blowes all awaye: so when men with labour and trauell haue procured anye thing that they desire in the world, they are soone blowne away.

But a good man, that doth not only con­sider the misery of this life, but the felici­tie of the life to come, dooth finde no such contentment in the best estate of his life [Page] that hee would desire alwayes to dwell in it, and why should any man desire to conti­nue in the world? faithfulnes in the most is gone, loue is gone, & so comfort in respect of men is gone, & seeing we must needs a­way why not now, & if we would not now when then, will not the worlde bee vnto vs twenty yeares hence as it is now: where is the longing of Paul to bee dissolued and to be with Christ? where is the longing of Saint Augustine to see that head that was crowned with thornes? and to see those handes that were pearsed with nailes? As death takes vs from our friendes, so it takes vs from our enemies, as it takes vs from the delightes of the world; so from the griefes and sorrowes of the world: therefore why should men be vnwilling to die, seeing Sa­lomon Eccle. 7. saith, which belongs to good men in­deed: The day of death is better then the day that a man is borne; death indeed considered in it selfe, is to be abhorted: but considered as Christes death hath made it to vs hauing taken away the sting of it; it is to be imbra­ced, as the end of a miserable life, and the beginning of a happy life. As the Apostle saith of the seede: It is not quickned except it [...]. Cor. 15 die; So he saith of vs: and as it is not the worse for the seede that it is plowed and [Page] harrowed into the ground: so it is neuer the worse for vs, that a little earth is throwne ouer vs, when the Sunne of righ­teousnesse shall appeare, wee shall spring more freshlve. Therefore seeing Christ is to his both in life and in death aduantage, let a good man or good woman say, if I Phil. 4. liue I shall doe well, and if I dye I shall do better. How dooth a bride reioyce when her husband calles for her, though her mo­ther and friends doe weepe for her depar­ture into another countrie, yet if modestie would suffer it, then shee could laugh be­cause she goes to him that hath her heart. It is a worthy saying of Iacob that I haue thought of many a time, when he was sick and in the midest of his speech with Ioseph and his other sonnes; Lord (saith he) I haue waighted for thy saluation: therefore let no man so desire this life, but let him be con­tent to change it for a better; for it is an ab­surd thing, that naturall inclination should ouerrule the force of Christian hope.

There is a third sort of men, as I said be­fore, who know they must dye, & will per­aduenture bee content to yeelde to death when it comes, but they will not labor for wisedome while they liue, therefore it were well they would often take vp this [Page] petitiō of Moses. Teach vs to nūber our daies that we may apply our harts to wisedome: But what wisedome doth Moses meane? If he had bin a Phisitiō, we might haue thought he had ment naturall wisedome, to pro­uide Methredates and preseruations for this life: if hee had beene a Philosopher, we might haue thought by wisedome, he had ment humane wisedome, to know the na­ture of things in the firmament, in the earth, and in the sea, to obserue things past, and to gesse at all things to come: but Moses was learned in all the wisedome of the Egiptians; therefore he prayes not for that wiseodme which he had, but for that which he and the people wanted: if he had beene a Politision as Matcheuill calles him, wee might haue thought hee ment here worldely wisedome, to heape vp ho­nours, ritches, and prefermentes for him­selfe and his posterity: but his practise was against this wisedome, for he refused to be called the sonne of Pharaoes daughter, and the pleasures and treasures of Egipt, and Heb. 11. his drift in this place shewes that hee meanes not this wisedome; for what simi­litude had there beene betweene this petition, that God would teach them to number their dayes, that is to knowe the [Page] breuitye and vncertainetye of their life, and his reason: That we may apply, our heartes to wisedome: if hee had ment this wisedome to heape vp ritches and honours which wee must shortlye leaue behinde vs: therefore wee must knowe Moses beeing a deuine, hee prayes for spirituall, Godly, and heauenlye and true wisedome, that is, the knowledge and practise of the worde of God, which is able to make a man wise vnto saluati­on; this is the wisedome that Salomon 1. King. 3 the wisest man in the worlde prayed for, before ritches, long life, or the life of his enemies, and which hee saythe in the Prouerbes, is better then Golde Pro. 3. and Pearles, to shewe that it will recom­pence all the cost that can bee bestowed vpon it.

This is the wisedome that the Queene of Sheba tooke such a long iourney for, to shewe that it will recompence all the 1. Kin. 10 labour that can bee bestowed for it, and this is it that shall iustiye procure the title of wise men, as Moses saieth, of those that heare and obay the worde in Deutron [...] ­mie: De [...]. it shall bee sayde of them, they onelye are a wise people; and in re­spect of this wisedome, our Sauiour [Page] Christ calleth the true professors of the Church wise virgins. Mat. 25.

Wherefore Moses saith: Teach vs so to number our dayes that we may apply our harts to wisedome; For that which is rotten and tottering, had neede leane to a stable thing; we haue seene how fraile the body is, ther­fore we had neede of wisedome, whereby we may repaire the soule: wee haue seene this life is short and vncertaine, therefore we had neede of wisedome, that we may seeke for a better life that is euerlasting: seeing wee shall leaue all outward things behinde vs, we haue neede of wisedome that wee may haue some thing to carrye with vs.

Wisedome is a generall word, and com­prehendes all that a man is to beleeue, to doe, to suffer before death that may make him happy in the next life, Paul that speaks of the shortnesse of mans life, and compares it to a tabernacle, or a shed of bowes: He 1. Cor. 5. willes maiestrates to gouerne their subiects equally: and he willes subiectes to obay their gouerners dutifully; he willes minis­ters Rom. 13. to attend vnto reading, and to preach 2. Tim. 4. in season and out of season: he willes the gouerners of the Church to rule with dili­gence, Rom. 12. and to redresse the things that re­maine: [Page] he willes the Christians to come Titus. 1. together euery first day of the weeke, not only to here the word, pray, and receiue the sacramentes, but to distribute to the poore: Ephe. 6. he willes husband to loue their wiues, and wiues to obay their husbands: he willes children to honour and obay their parents, and parentes to instruct their children: hee willes seruantes to obay and shew all good faithfulnesse to their maisters, and maisters Titus. 2. to do that which is right to their seruantes, for saith he we must all die and we must all appeare before the iudgement seate of Christ▪ and receiue according to that wee 2. Cor. 5. haue done in this body; now he that would lye soft must make his bed thereafter: therefore when Moses saith; Teach vs so to number our dayes that we may apply our harts to wisedome: he meanes that we may walke not as fooles but as wise, redeeming the time as Paul saith: that we may get know­ledge, Ephe. 5. faith, repentance, and grow in euery grace and vertue belonging to our reno­uation here, and saluation hereafter, and that while it is called to day according to the counsell of Salomon: Remember thy ma­ker Eccle. 1 [...]. in the dayes of thy youth; before the kee­pers of the house tremble, that is the hands; before the strong men shall bow, that is [Page] the legges; before they waxe darke that looke out at the windowes, that is the eyes: before the daughters of musicke shall be abased, that is the eares: before the Gras­hoppers or crooked shoulders shall bee a burden; and before the wheele shall be broken at the cesterne, that is the heart: and before dust returne to the earth whence it came, for that which foolish men desire to doe in the end, wisemen labour to doe in the beginning: as one saith wisely; When I was young I studied how to liue, and now I am old I study how to dye. The A­postle saith: It is appointed to all men once to dye; now that which is once, and but once to be done, is to be carefully done, for to dye well, saieth maister Perkins is an arte that must be learned as long as wee liue: therefore he that would dye well, must be carefull to liue well, he that must be at an houres warning will haue all things ready, his cloake, his bootes, his spurs and all, wee may be called for within this houre where is our cloake, our bootes, that is our vertues, and readines for our iourney to be gone, he that would be perfectly wise in the life to come, must labour to be partly and truely wise in this worlde, therefore Moses saith heare: Teach vs so to number our dayes [Page] that wee may a [...]ply our heartes to wisedome. And marke that hee saith; Apply our harts to wisedome: Not our eares to heare of it onely, nor our tongues to speake of it one­lye: but our heartes to thinke of it, and he meanes not a few wandering thoughtes of wisedome; but a serious and conscio­nable bending of our iudgement and af­fection to those things that wisedome re­quires, that we may looke both neere en­ough what we are now, and farre enough, what we shall bee afterwarde, and thinke of it soone enough, and thinke of it long enough.

It is not enough to heare a funerall ser­mon & to speake of death, but to thinke of it; nor to heare of heauen & speake of bet­ter life, but thinke of it, what it is to haue it, and what it is to want it.

Marke, he makes to consideratiō of death a reason to apply our heartes to wisedome, we are so vnapt to goodnesse that wee had neede of reasons to perswade vs to euery good thing, and wee are so apt to foolish things, that we had neede haue some rea­sons to perswade vs to wisedome: now there is no reason of more force then this; that our life is shorte and vncertaine, and wee cannot tell whether wee haue a [Page] weeke, a daye, or an houre, to learne this long lesson.

There is nothing can teach a man better how to liue then to thinke euery daye to dye, the wise man saith; If thou wouldest remembe [...] thy end thou shouldest not sin; Ezechias when the message of death came to him, how profitable were his meditati­ons, Iacob, Iosua, and Dauid, how carefull Esai. 38. were they to instruct their families, and to doe such things as were to be done? when they did see and say; we goe the way of all the world: therefore saith Salomon, It is better to go into the house of mourning, then in­to Eccle. 7. the house of banqueting: For he that is wise will lay it to his hart. Philip king of Mace­don appointed his chamberlaine euerye morning to cry vnto him, Phillip remem­ber thou art mortall and must dye: and it is saide to this day Presbiter Iohn hath ser­ued to his table a deathes head in a platter, to put him in minde of his mortallity, and many men it seemes to the same end doth weare a deathes head in a ring on their finger: nay euery one dooth weare death it selfe in his finger, for euery ache and eue­ry paine doth put a man in minde, though he be now well he shall be sick, & though he now walke strongly he shall lye weake [Page] though he now liue, he shall die. There­fore saith Moses; Teach vs so to number our dayes, that we may apply our harts to wise­dome, for forgetfulnesse of death, is the cause that we apply our hearts to follye, as the fiue foolish Virgins, who thought not of preparing themselues till the Bride­grome Mat. 25. came. As many put of repentance till the last, and are busi [...]d about any thing saue that is most necessarie. Moses knew that both wise and foolish dye, but diuers­lie; Wise men dye, and doe after death re­ceiue the rewarde of their wisedome; fooles dye and receiue the fruite of their follie. Therefore let vs apply our hearts to wisedome, that whether Christ send for vs by his Angels, wee may bee receiued into Abrahams bosome; or if we tarry till he come himselfe, we may be re­ceiued into the wedding chamber.

THis text stands of two parts; the first is a Hi­storie, the second is a Parable: the Historie continues vnto the 23 verse, Wherein our Sauiour Christ setteth forth an example of a ritch man, whom he describes by his apparell, by his diet, by his death & buriall: & of a poore man, whom he describes by his name, by his infirmities, & other circumstances. The Parable con­tinues from the 23. verse, to the end of the Chapter: wherein our Sauiour Christ by parabolicall speeches, for our capacitie, sets forth such things as else we could not con­ceiue. For where it is said, the ritch man being in hell should lift vp his eyes and see Abraham and Lazarus, and should speake to him with his tongue, and Abraham should heare him and answere him againe; These things must be vnderstood after the maner of Parables, for the ritch mans body was not in hell, but in the graue: it is said hee was buryed, onely his soule was in hell: therefore hee had not the vse or gouernement of his eyes to see, of his eares to heare, nor of his tongue to speake, [Page] neither were the bodyes of Abraham and Lazarus in heauen, that they should heare the ritch man, or speake vnto him; there­fore the rehearsall of corporall sight, hea­ring and saying, is after the manner of Pa­rables, for our capacitie and instruction, that we might know how the estate of the good and bad shall differ in the next life, from that it is in this life: how they that haue heere serued God, reuerenced his worde, loued their brethren, fathfully done their duties, and paciently borne their cros­ses, shall in the next life be comforted and rewarded, and those that haue here disho­noured God, contemned his word, neglec­ted their brethren, and not done nor suffred such things as God would haue them, shall in the next life bee perpetually punished, and in vaine shall desire the least mitigati­on of their miserie.

The drift of our Sauiour Christ in this example, is to discourage the Pharises from their wickednesse, or else in this ritch man to behold their doome, & to incourage his disciples in vertue and goodnesse, and so in this poore man to beholde their reward.

The ritch man is set in the first place, because in this life he had the preferment; and he is purposely described to haue the [Page] world at will for the backe and the belly, he had asmuch as hart could wish; for the backe, hee was cloathed with Purple▪ a colour both costly and goodly for the sight, and fine linnen softe and easie next the skinne, for feeling for the belly hee fared deliciouslie, that is, hee had many pleasant and daintie dishes of meate, and that not once or twice a weeke, but euery day: hee had also diuers other things answerable and suteable to these; as a stately house, for it is said, Lazarus lay at his gate or gate house, and might not haue accesse to his inner building, he had also diuers seruants to waite vpon him, for it is saide, no man gaue releefe to Lazarus, neyther the mai­ster nor any of his men: likewise he had a kennell of Houndes for Hunting, or Spanniels for Hawking, for it is sayde the Dogges came and licked Lazarus sores: but our Sauiour Christ specially noteth his apparell and dyet, to shewe his vnmerci­fulnesse, that hauing aboundance of the things that Lazarus wanted, beeing hun­grye and colde hee would not releeue him.

The meaning of the Holy-ghost is not to condemne the vse of costly apparell and pleasant meate, as some peraduenture may [Page] thinke, for if we could haue heard it sayde of this ritch man, as it is sayde of ritch Iob, That he sed the hungrie, and clothed the na­ked; wee should haue had no cause to mis­like his aboundance, for apparrell and that of all colours is ordained of God, not one­ly for our nakednesse, but also for our com­linesse; meate and drinke of all kindes is ordained of God, not onely for our empti­nesse, but also for our daintinesse, not onely for necessitie, but also for solemnitie; al­though this man hauing no grace, no doubt did abuse his aboundance, to surfetting and gluttony; therefore hee is commonly called the ritch glutton, which sinne is much spoken against in other places of Scripture, and must bee auoyded of vs as that which will bring vs not onely to other sinnes, but to condemnation, as the Apo­stle saith: and therefore one saith; No mar­uell Phil. 3. though of all other creatures the diuell did take such delight in the Hogs, because they are so like his cormorants. But our Sa­uiour Christ condemnes his vnmercifulnes, that though hee had plenty of meanes, yet he had no minde to doe Lazarus good.

This man was a carnall man, that did onely feede his body, and cared not for the foode of the soule; he regarded not Moses [Page] and the Prophets, he studied to clothe the [...]ody, and cared not for the apparell of the soule; he wanted loue and liberalitie: hee had his portion in this life, but none in the life to come, for he went to hell.

Some thinke, because they fare not deli­liciouslie, nor go apparrelled gorgiously as this man did, they are without the com­passe of this condemnation; but it is not the hauing of these things, but the want of grace to vse them well that condemned him: therefore though they haue not that he had, yet if they wante that he had not, they may go to hell. Some thinke there be no bad men but murderers, adulterers, d [...]ū ­kards, blasphemers, and such like, but the Scripture saith, that worldly and couetous 1. Cor. 6. men be wicked men and shall perish also.

Some thinke if they cannot be charged with getting their goods ill, there can be no plea against them for the vse of them; but the Scripture condemnes not onely oppressors and deceiuers, but also vn­charitable niggards, and not onely those that bee vniust, but those that be vnmer­cifull shall beare their iudgement: how much more those that bee both vniust and vnmercifull? Some saye they may doe what they liste with their owne, but [Page] first consider the things wee haue are not our owne; The earth is the Lords (saith Da­uid) and all that is therein, hee is the ow­ner of them in fee simple, wee haue but a lease from him for life, or for tearme of yeares, and with Prouiso, that we make no strip nor wast, that we performe the Lords seruice, appeare in his courts or assemblies, that we pay him his rent, that is, tribute to Caesar, maintenance to the Minister, and re­liefe to the poore; and those that doe not, the Lorde may daylye, and will reasona­blie saye to euery man, as it was sayde to the vniust Stewarde; Giue account of thy Stewardship, for thou mayest bee no longer Steward.

There was a certaine begger. There hath alwayes beene, are, and shalbe diuersities of estates and degrees in the world, some rich and some poore, and many times it falles out, though not alwaies, that wicked men haue a greater portion of outward things, then godly men, that Salomons wordes Eccle. 9. might bee confirmed; No man knowes by these things whether he be loued or hated, that is, No man can saye because I am ritche, therefore I am loued of God, for Diues was ritche and yet hated; not because hee was ritche, but because he was naught; and no [Page] man can say I am poore, therfore I am ha­ted, for Lazarus was poore, and yet loued, not because he was poore, but because hee was good.

How Lazarus became poore, it is not set downe, there be many meanes of impoue­rishment: sometime men become poore by the oppression of the ritch, that by force take from them that is theirs, as Ahab tooke away Naboth [...]s vineyarde: somtime 1. Kin. 21 by ritch mens defrauding and deminishing of their wages: sometime by fire, water, Iam. 5. 3. theeues, which we call mischances or ca­sualties, though it come not to passe with­out the prouidence of God, as we see in the example of Iob. Iob. 1.

But it is most probable that Lazarus be­came poore by sicknesse or other infirmi­ties of the body, spending that he had vp­on Phisitions and Surgions, or vpon him­selfe in the want of ability to labour.

And being poore he begged, for though it be saide in the law there shalbe no beg­ger in Israell: yet the meaning is not that the poore being in extremity may not beg, but that the ritch, and men of authority, should vse such contribution and care of them, that they neede not begge, which was neglected now, especially towardes [Page] Lazarus that hee was faine to begge, for though Dauid saith; I haue beene young and n [...]w am ould, yet did I neuer s [...]e the righteous forsaken nor his seede begge their bread; yet wee must vnderstand it, not as a thing that neuer falles out: but that hee neuer sawe when the Church in his time was well or­dred, and the commaundement of God regarded: but afterwarde the state of the Church and common wealth of Israell grewe out of order, and then two blinde men stoode by the waye side begging, then a cripple laye at the beautyfull gate of the Temple, to aske almes of Peter and Acts. 3. Iohn; then Lazarus laye at the ritch mans gate and desired crummes, but this was the fault of the gouerners to suffer this, and not of Lazarus to doe this: now as the lawe of God saieth; There shall bee no begger in Israell: So the law of the prince sayth there shall be no begger in England, 2. Cor. 16 and as the Scripture appointes this meanes of releeuing the poore, that euerye first daye of the weeke that is euerye Sa­both, when the people came togeather, they should laye somewhat a part, as God had blessed them, in the iudge­ment of their owne consciences: And the same should bee distributed in simpli­citye [Page] by the Deacons: So the lawe of the Prince appoints, that men should lay apart some thing for the vse of the poore, as God hath blessed▪ them, in the iudgement of their neigbours, and the same should bee distributed by the hands of ouer-seers: and if any Towne bee surcharged with poore, the lawe appointes that other Townes and persons lesse charged, shall bee as­sistant vnto them, at the discretion of the Iustices: I would to God this Godlye or­der were so well obserued, that wee might saye with Dauid: In our time I haue not seene the righteous and their s [...]ede b [...]gge their bread.

But in some places this is not brought yet into order, and in some other places it is againe quickly growne out of order, for some Townesmen doe not rate them­selues and their neighbours conscionably and proportionably, as they may prouide for the poore, but as they may satisfie their owne humors, and content one another: and ouerseers that should bee as it were fathers for the poore, are neglygent to call for the amendment of this fault, and where it cannot bee helped at home be­cause of the multytude of poore: They are neglygent to call to the iustices of [Page] peace to procure helpe from other places, and I wish Iustices of peace beeing com­plained vnto, would not bee negligent to drawe other persons and parishes, to con­tribute to their neighbour Townes as the law appoints, for then it will come to passe that not the poore, but the ritch shalbe re­leeued by this good statute, who doe spare a great matter of that they did giue at their dores, and as they trauelled by the wayes; especially Gentlemen and yeomen that dwell in little villages and hamlets, as it were alone, who were in time past most cloyed, are now either nothing or verye little charged, if they be not drawne into a proportionable contribution by the order of the good law that is prescribed. What a furtherance iustices of peace may be to the reliefe of the poore; not only by their pur­ses being of great ability, but by their au­thority, hauing the ability of other men as it were at commaundement, we may easily conceiue, now those that will not doe the good they may, shall not haue the reward they would.

It was no great almes that Lazarus de­sired, yet hee could not get it, the dogges were more mercifull then their maister, they gaue Lazarus their tongues, but hee [Page] would not giue them his crums, the Pro­phet Amos speakes of such men in his time Amos. 6. that did drinke wine in bowles, but did not remember the affliction of Ioseph.

I might here take iust occasion to enter into a common place of liberality, and that not vnprofitably, in respect of the great necessity and vse of it: especiallye at this time, when the loue of many waxes colde, and in respect of that which follo­wed to this man for want of it: but because it is an argument often spoken of by many, and plentifully written of by some, I will passe it ouer; onely let vs marke some ne­cessary circumstances that are pertinent to this example.

1 Whereas the noblenesse of all crea­tures consist in giuing, and the more boun­ty that is in any, the more praise; what a base thing was it in this man that he would not practise it.

2 Although many are bound to this du­ty, yet ritch men are most bound to it; therefore consider what a couetous part it was in him not to doe it.

3 The Apostle saith: Ritch men should be ritch in good workes, according to that proportion that our Sauiour Christ speakes of; He that hath much let him giue plentifully; [Page] therefore what a miserly thing was it in him, that he would giue nothing, no not the crummes.

4 Although there must bee care had of dyuers other poore, yet the sicke and sore should not bee neglected: there­fore how great vnmercyfulnesse was it in this man that had no pittye on such a one.

5 Paule saith, we are bound specially to respect the housholde of faith, therefore what impiety was it in this man, not to re­leeue Lazarus who was a godly man.

6 Lastly although many ciuil men that haue no religion in them, who wil not giue almes religiously according to the rules of the Scripture, yet for vaine glory, and osten­tation they will giue to those that come to their dores: therefore what inhumanitye was in this man that would not giue at his gate nor any way.

He was one of them the Apostle speakes of, that is a reprobate to euery good worke, and that our Sauiour Christ spake of, to Titus. 1. whom it shall be saide at the day of iudge­ment: Goe yee cursed into euerlasting fire; Mat. 25. for when I was hungry yee fed mee not: therefore let vs bee content to feede Christ in his members, with our meate, [Page] who was content, to feede vs with his owne flesh.

Lazarus dyed: It is like hee dyed for want of reliefe, and then the ritch man was gilty of his bloud, and he was punished there after: in the law it is said if a man be slaine, the Elders of the Cittye shall wash their handes and say, they are free from the bloud of that man. How can ritch men in some Townes now wash their hands, & say they are free, when many of the poore do perish thorow their default, both in not releeuing them, & procuring them reliefe: But marke, Lazarus dyed. When Adam sinned, hee killed himselfe and all his po­steritye, for although hee died not by and by, yet his life after was but a dying life, euerye daye hee set forward a step vn­to death.

And this example dooth witnesse that which Salomon speakes. Wisemen dye as­well as fooles: but yet to a dyuers ende, good men dye that they maye rest from their labours, laye aside the mise­ries of this life, and receiue the rewarde of their vertues: bad men dye, that they maye laye aside the pleasures of this mortall lyfe, and receaue the re­warde of their vices. Therefore Iames [Page] speaking to wicked ritch men saith: Houle for the miseries that shall come vpon you; for your meriment shall not last alwayes, and speaking to the godly poore, he saith: Be patient therefore brethren and settle your hartes till the comming of the Lord, for your oppression and misery shall not last alwayes: It is said, Lazarus was carryed by the Angelles, &c.

The Angelles as the author to the He­brewes Heb. 1. saieth; Are ministering spirites, for their sakes, who are appointed to saluation, they doe minister vnto them dyuers wayes in this life, sometime reuealing the counsell of God vnto them, as Gabriell did Luk. 1. to the virgin Mary touching the birth of Christ: sometime ministering to them cor­porall food, as the Manna that the children of Israel did ea [...]e in the wildernesse is cal­led Psalm. Angelles foode, because it was mi­nistred by Angelles: sometimes by preser­uing them from danger; as the two An­gelles did Lot from the insurrection of the Sodomites: somtime in deliuering them out Gen. 19. of danger, as when Peter was in prison, the Angell opened the dore of the prison and the gate of the Citty: therefore it is Acts. 12. saide; they pitch their tentes round about those that feare God also, as they minister Psalm. 34 [Page] to the Saints dyuersely while they liue, so when they dye to carry their soules into the place of ioye; therefore Doctor Fulke when hee dyed made this peticion, Lorde send thine Angell to fetch awaye my soule.

But whether did the Angelles carry La­zarus, it is saide into Abrahams bosome: he that in his life could not be admitted in­to ritch Diues his house, but was faine to lie at the gate with the dogges, at his death is taken into ritch Abrahams bosome, where Diues might not come: the Papistes say, by Abrahams bosome is ment Limbus patrum, or place of custody, where the fathers were kept from the beginning, till Christ came and fetched them out: but by Abrahams bosome is not ment their fayned Limbus Patrum, but the kingdome of heauen, as our Sauiour Christ saith in another place▪ Many shall come from the East, and from the West and sit downe with Abraham, Isaac, and Iacob in the kingdom [...] of heauen, when the childrē of the kingdome shalbe cast out: Lazarus was not in a place of custody, but of felicity, he was comforted: if any shal aske why it is called Abrahams bosome; he must know the Scripture giues it dyuers names, some­time it is called the presence of God; Salo­mon Eccle. 2. [Page] saith: The soules of the righteous goe t [...] God that gaue them; Sometime it is called Paradice, as our Sauiour saith to the theefe on the crosse: This day thou shalt be with Luk. 23. me in Paradice; A place of honour and pleasure, after thy sorrow and shame: here he calles it Abrahams bosome, because it is the rewarde not onelye of Abraham himselfe, the father of the faithfull; but of all his true seede: and the rather be­cause hee speakes to the Iewes, who all bosted they were the children of Abra­ham: but Christ by this example teaches them, that those who are the children of Abraham according to the flesh, maye perish for all that as Diues did, but those onelye who are the children of A­braham according to the faith, shall bee saued.

If I should remember you againe of Lazarus his former misery, when he laye full of sores at the ritch mans gate, and should compare it with his present felicity, I should but lead your mindes into admira­tion, with the strange difference. If we see a great man in his working day cloathes, we thinke him no body and little regard him, but if wee obserue him in his holy daye robes, we do make more reckoning of him: [Page] So consider Lazarus, as hee was cloathed with corruption, and yee will thinke him worse then the Wormes: but consider him as hee is cloathed with incorruption, yee will thinke him better then Kinges: of Lazarus his former wretchednesse, yee may sufficiently conceiue, but his present blessednesse yee cannot fully reach, for saith Saint Iohn: We know what we are, but 1. Ioh. 3. it dooth not appeare what we shall be; And Saint Paul saith: No eye hath seene, nor no 1. Cor. [...]. [...]re hath heard, nor no heart can conceiue the thing that God hath prepared for those that l [...]ue him.

Wee haue seene manye wonderfull things, wee haue heard more wonderfull things, and wee may conceaue most won­derfull things, but wee neuer sawe, heard, nor fullye thought of this: therefore one sayeth; If thou seest any goodlye thing, yet saye that is not it, for if it were, it coulde not enter into thine eye: if thou hearest of any excellent thing, saye that is not it, for if it were, it coulde not enter into thine eare: if thou do­est conceaue and comprehend any ex­cellent thing, saye that is not it, for if it were, it coulde not enter into thy hearte, wee cannot conceaue the excellencye [Page] of Adams estate in Paradice before his fall, which yet was but an earthly happinesse, how much lesse can wee conceiue this which is heauenly; therefore the Apostle saith: We liue by faith and not by sight.

Yet that we might bee incouraged to walke in the narrow way that leades vnto it, and be contented thorow many tribula­tions, to enter into the kingdome of hea­uen, as Lazarus was: let vs consider of the excellency of his estate, now by comparing it with his former.

First for the place, before hee lay at the ritch mans gate or gate house without, a base place for beggers: now hee is aduan­ced, not into the ritch mans parlor, or into the presence chamber of a Prince, no not of the king of China, which as it is saide is so set with precious stones that it shines bright in the darke night: but into hea­uē it selfe, which is called the throne of the king of kings. There are three places ap­pointed vnto a man, the first is his mothers wombe before this birth, the second is this worlde in the time of his life, the third is heauen after this death: now how much the second doth excel the first, so much and much more dooth the third excell the se­cond. [Page] And as there is a great change vnto La­zarus of the place, so of the presence: be­fore his companye was beggers, yea dogges, for it is sayde the dogges licked his sores: but now hee was aduanced into Abrahams bosome, that is the commu­nion of the Saints, and not onely of Saints, but also of Angelles, and not onelye of Mat. 22. Saints and Angelles, but of God himselfe, and Christ Iesus the head of the Church, as hee saith to his Disciples: I goe to pre­pare Iohn. 14. a place for you that where I am there you may be also; and as Lazarus and those that bee in heauen, doe inioy this com­pany, so no other company, they haue no more to doe with bad Angelles, and bad men and women, but with good Angels and good men and women.

Thirdly marke, Lazarus before when hee laye at the ritch mans gate, was a base and forlorne person clad with ragges and full of sores: But now hee is in an e­state of glorye, as it is sayde; The righte­ous shall shine as the Sunne, which is so gloryous a creature that in some coun­tries they worship it, yea the Sunne is in­feriour in glory to those that are and shall be glorifyed in heauen.

Further marke, before when hee laye [Page] at the ritch mans gate hee was hungrye, colde, sicke, sore and full of payne, but now as Iohn sayeth in the Reuelation, of all those that are translated into a better life: Hee dooth hunger no more, thirst no more, there is no more sickenesse nor death, for the first things are past.

And it is saide, here hee was comfor­ted, and not with a small comfort, but with vnmeasurable comfort: such as Peter saith, the Christians that were in fierye tryalles and afflictions did reioyce with ioye, vn­speakeable 1. Per. 1. and gloryous in hope of it. Dauid in his meditations of it, and pray­er to God; sayeth, In they presence is the Psalm. 16 fullnesse of ioye, for there is nothing to abate our ioye as it is heere, seeing the first things are past, neyther shall there want any thing that may further our ioye: there wee shall beholde more goodlye things then euer wee sawe, not onelye the perfect beautye and excellencye of the Saints, but the shyning glory and maies­ty of God.

Wee shall heare more pleasant things then euer wee heard: As the singing of prayse, honour and glorye to God, for his wisedome, power, trueth, mercye, and goodnesse shewed to the elect, and [Page] for his wisedome, power and iustice to the reprobate, with such matter in such order, and with such varyetie of voyces great and small of Angelles, men, wo­men and children, flowing from the per­fection of that estate; as to the which no harmonye in the worlde can bee com­pared, and there are not onelye such comfortable things as the bodye is ca­pable of: but also those that shall ful­lye satisfie and delight the soule, large­nesse of vnderstanding, plentifull remem­brance, notable and perfect holynesse and righteousnesse.

Neyther shall there bee any abate­ment of our comforte by feare of change, for these shall bee euerlasting and vn­changeable. One saith; If a man did know him that should enioye this kingdome, hee would kisse the grounde whereon hee treades and salute him, with Hap­pye man that thou arte, who shalt en­ioye the presence of God, the company of Angelles, the fellowshippe of Saints, and possesse infinite and euerlasting ho­nour, treasure and pleasure, happye was the daye wherein thou wert borne, and more happye shall bee the daye [Page] wherein thou shalt dye, for then thou shalt be happy infinitely: this is the estate that Lazarus was lifted vp vnto. If hee had changed his former poore and base estate, to bee like to the ritch man in his pompe and brauerie, it had beene a great thing: but when he is preferred imcomporably to this high estate of excellencie, it passes all speech. This is the glory that Paul saith, Rom. 8. all the afflictions of this life are not wor­thy of: Therefore our Sauiour Christ saith; Blessed are yee when men reuile you, persecute Mat.. 5. you, and falsely say all manner of euill against you for my sake, reioyce and be glad, for great is your rewarde in heauen; which Moses saw by faith, and therefore as the Apostle saith, Heb. 11. refused to be called the sonne of Pharoes daughter, and chose rather to suffer ad­uersitie with the people of God, then to enioye the pleasures of sinne for a season, esteeming the rebukes of Christ, grea­ter ritches then the treasures of Aegipt, for hee had respect to the recompence of rewarde.

The ritch man also dyed. Where we see the saying of the Prophet verified; All flesh is grasse, and the glorie thereof as the floure Esai. 40. of the fielde: Not some, but all flesh, not the flesh of the poore onelye, but of the [Page] such also. Dauid in the person of the Lorde speakes of great men, saying: I haue saide Psalm. 82 yee are Gods, but yee shall dye like men, and fall like one of the Princes, mea­ning that are gone: the difference be­tweene men serues but for this life, as in a cast of counters one hath the place of one thousand pound, another of a halfe penny, but shuffle them togeather and there is no difference, and all of them are not worth a groate: Nabucha­donazer, Iulius Caesar, Phillip of Spaine, and all the great men that haue liued former­ly in the worlde are dead. And the Scrip­ture saith: There is not a man liuing that shall not see death; this man in his life was like to a man that playes on a stage for an houre, in kingly robes: but when his part is played hee is turned into his Canuas dublet. Now what did all his possessions a­uaile him, when a little peece of ground of fiue foote must containe him? what did his stately house profit him, when a smale and base coffin of boordes must hould him? what did his braue apparrell helpe him, when a Linnen sheete must windo him? what did the pampering of his bo­dye pleasure him, when the Wormes must eate him? and what did his deli­cate [Page] fare and sweete meate bring him, but sharpe and sowre sawce: we [...]l all his wealth could not buie of death, for it is said he dyed.

Hee was buryed. There is no mention made of the buriall of Lazarus, it may be he was not buryed at all, because hee was poore and loathsome; but it is no matter to him, for wheresoeuer the bodies of god­ly men are bestowed, they shall bee found out at the resurrection, and glorified in hea­uen. But this man because he was ritch, was buried, and it is like in stately maner, as the fashion is now, with a Harrald of Armes, mourning gownes, and a painted Tombe: but it is no matter, for wheresoeuer the bo­dies of wicked men are bestowed, they shall be called for againe at the last iudge­ment, and be burned in hell.

But here is no mencion made of any thing hee gaue to the poore at his death neither: some ritche men who will giue nothing while they liue, yet when they dye will giue some small matter, although the poore are beholding to death for that, and not to them: therefore it might bee wished that such ritche men would dye quickly, that there might bee some good done at their death, for they do hurt while [Page] they liue. Yee see the last of him, he is bu­ried: so many men flante it out in their brauerie, and in their iniquitie, but the next newes wee here of them they are in their graue.

But what became of his soule? as La­zarus was carryed by the Angels into A­brahams bosome, so he was carryed by the deuils into hell, for it is sayd he was in hell in torments. Wee see many dye, and be­cause wee here no more tidings of them wee doe not regarde it; but the Scripture and this example telles vs what becomes of them, namely, that good men are in heauen, and bad men are in hell. Many men at their death do bequeath their land to such a one, & their goods to such a one, and know not what shall become of them­selues, but afterwarde they knowe what is become of themselues, but know not what is become of any thing else. There bee manie like this man, that neuer thinke seri­ouslie of hell till they come there: some will say scoffinglie and desperately, they will caste fire-brandes there, but they shall bee tormented as this man was, and crye out for paine and griefe, with wee­ping and gnashing of teeth. As his rit­ches could not buye of death, so it could [Page] not buie of hell: For ri [...]ches auailes not in the day of vengeance, saith Dauid; for though the Prophet saith, there bee some wicked men haue made a couenant with death, & a league with damnation, yet he meanes not as if they could doe so indeed, but in their owne imagination: for it is saide, this man was in hell in torments, which is the place of all wicked men, for saith one; If this vnmercifull couetous man bee in hell, as Iames saith, there shall bee iudgement Iam. 2. mercilesse to them that shewe no mercie: where are vniust, vncleane, proud persons▪ idolaters, blasphemers, &c? In this mans portion they may see their owne punish­ment, for there bee many in hell that in their life were not so euill, as many that liue nowe▪ who imagine neuer to come there: and if Lazarus be in heauen, where are good Maiestrates, good Ministers, and all holy and vertuous people? But in this mans saluation, all godly men may see their owne good condition, the difference that Iohn. 5. was betweene these two in the next life, shalbe betweene all the good and bad, as our Sauiour saith, Those that sleepe in the graue shall arise, some to the resurrection of life, and some to the resurrection of condemnation. This is the reckoning that followed his [Page] feasting, as men vse to say when they haue well supped at an Inne, the worste dishe is behinde: so it was with this man, as it is with all wicked men, by that time they haue made out their reckoning, their lusts cost them deere, euen in this worlde: for he that will needes be reuenged vpon his enemy, must bee hanged when hee hath done: hee that will commit fornication must keepe the childe with shame: he that deceiues other in bargaining, shall loose his customer [...], but specially the worste dish is behinde in the worlde to come, for what shall a man gaine to winne the world, and loose his owne soule.

Had it not beene better for this man to haue had one guarde or lase the lesse on his coate, one dish the lesse on his table, and one Seruingman the lesse in his house, and [...]aue giuen somewhat to Lazarus: we our selues must sue to God in forma papris, ther­fore let vs receiue the suites of the poore, for the Scripture saith; Hee that stoppes his eares at the crie of the poore, shall crie himselfe and not be heard. As the poore now stand in neede of our mercy, so wee shall stand in neede of Gods mercie: therefore as our Sauiour Christ said, to mooue men to take heede of backe sliding, Remember Lottes [Page] wife; so it may bee said to mooue men to take heed of couetousnesse and vnmerci­fulnesse; remember this ritch glutton.

If I should againe compare this mans present miserie with his former brauerie, I should but as in the former example, cause you to wonder at the strange difference that a little time brought foorth. But that men might be mooued to come out of the broad waye that leades to destruction, and to take heede of such wickednesse; let vs consider that before hee dwelt in a stately and goodly Pallace, now hee is cast into a deepe and darke pit or dungeon: before hee was accompanied with diuers braue persons and gallants, now his companions are the deuill and his angels: before he fed of dainty dishes, and now his meate is fire and Brimstone: before hee liued in plea­sure and delight, as Abraham saith to him afterward, but now thou art tormented. If hee had beene remoued but from his for­mer estate to Lazarus his condition when he laye at his gate, it had beene a great al­teration, but his estate now is more mise­rable then can bee expressed, and beyond the which there is no degree of compari­son, for it is sayde he was in hell, which is a place not of custodie onely, as are the [Page] prisons of this life, but of custody and tor­ment also, hee was in hell in torment, for hell is the place of torment, as he saith af­ter to Abraham; Send Lazarus to warne my bretheren that they come not to this place of to [...]ment. It is not as Bridewell and the Ho­spitall, where men are whipt at their com­ming in and at their going out onely, but those that go to hell are tormented at their comming in, and all the time of their be­ing there, which is for euer: for there is no going out, but onely at the day of iudge­ment, to receiue their bodyes, and to re­ceiue their sentence, and to be bound with more bondes of perpetuall perdition and malediction: the greeuousnesse of the tor­ment of hell cānot be expressed, for though the Holy-ghost in the Scripture hath called it the blacknesse of darkenesse, the second death▪ fire and Brimstone, and euerlasting burning, yet there are no words significant enough to shewe the greeuousnesse of it, and as it cannor bee expressed, so it cannot be conceiued▪ for we can no otherwise con­ceiue that which is incomprehensible, then to know it is incomprehensible.

Certainly all the punishments of this life, [...]cknesse, imprisonment, whipping, rack­ing, burning, &c. are but shadowes of that [Page] punishment: yet if these be so terrible that are mingled with mercy, what thinke yee are those that are without mercie? If these be so fearefull wherein the iustice of God is shewed but partly, what are those where the iustice of God is shewed perfectlie? Therefore is the day of iudgement to the wicked, called the day of wrath, and de­claration of the iust iudgement of God: but the greeuousnesse of it is not all, the perpetuity of it is more then all; therefore it is called the euerlasting burning. The name of perpetuall imprisonment is a ter­rible thing in this world, which yet endes at the death of the Prince, or of the partie, but this worde neuer, breakes a mans heart. If all the Arithmetricians in the worlde were set a worke all their life to doe no­thing else but number, and in the ende all their numbers should bee set together, yet they could come nothing neere the length of time that the wicked shall be tormented in hell. One vses this similye; If a man should euery thousand yeare shed but one teare, vntill it did arise to as much water as is in the whole sea, yet it would haue an end; but this, then the which what is more fearefull or terrible to speake or thinke vp­on, shall neuer haue end. When a man is to [Page] carie a burden he will first peize and weye it with his hand to see if hee can carry it: wey this in thy cogitation, and see if thou canst beare it. Caine when he felt but a litle part of this torment, or rather did but feare it, he said; My punishment is greater then Gen. 4. I can beare: yet hee must beare it. If men doe not feare this, what will they feare? if men doe not flye this, what will they flie? what is more strange from reason, then for a man to flye euery little danger in this world, and not to flye this great danger of condemnation in the world to come. Yet if these things were doubtfull and que­stionable, it were the lesse maruell though men did liue in sinne, but when men know them, beleeue them, and professe the trueth of them, what madnesse, what won­der is it, that they doe not studie to auoide them: Tell mee O witlesse man, saith one, what gaine is so great that can counter­uaile this losse? what pleasure is so sweete that can recompence this paine? looke of this ritche man, who sometime sported himselfe in his sinnes, and forgat himselfe of his duties; now hee lyes crying out of his paine, and desiring release of his mi­series and cannot haue it: hee may bee compared to a Kings sumpter Horse, who [Page] all daye goeth loaden with gould and sil­uer, but at night his treasure and trappings are taken from him, and he is turned into a foule stable, hauing nothing left him but his galled backe. So such wicked men that are all their life braue and wealthie, but when they dye, those things are laide a­side, and they are turned into the prison of hell, hauing nothing left them but their galled conscience.

It is said being in hell in torments, Hee lift vp his eyes and sawe Abraham, &c. all that follow to the end of the chapter, as I saide in the beginning, are Parabolicall speeches seruing to amplifie the miserie of this man, for it was a great increase of his torments to see Lazarus so exalted, and himselfe so cast downe. As it was a great vexation to Haman to see Mordecai sitte Hester. on the Kings Horse in royall apparrell, and himselfe to hould his Stirrop. It did much increase this mans torment, that hee must begge of Lazarus that had beene his begger, and that a droppe of water which was a lesse almes then the other had beg­ged of him and could not haue it: it was a great increase of his torment to heare of his faults now, when hee could not amend them, and to heare of Moses and the Pro­phets [Page] that had shewed him the waye to preuent this miserie, and he did not regard them.

It was a great increase of his miserie to heare that Lazarus was comforted, when hee was tormented: it was a great increase of his torment, to heare that the barre of Gods eternall predestination had so bound him, that hee could neuer bee re­mooued from his condemnation, and that Gods election had setled Lazarus in a permanent and happy condition. This did greatly increase his miserie, that in his life time he had many seruants at commaun­dement, and now no body would doe any thing for him, no not the begger: in this life he might haue riden or gone whether he would; but now hee was bound hand and foote and could goe no whether: in this life hee might haue taught his bre­thren and friends any thing, but now hee could doe them no good. In this life if hee would haue made an earnest prayer to God for a greater matter hee might haue had it, but nowe it was too late, the time of mercie was past, the time of iustice was come: therefore saith the Scripture; To daye if yee will heare his voyce harden not your hearts: it was to daye with Pharao [Page] when Moses and Aaron preached to him; it was to morrowe when he was drowned in the Red sea: It is to day with men while they liue here and may repent of their sinnes and amend their liues; it will bee to morrowe when they are gone from hence: for as the day of death leaues vs, so the day of doome shall finde vs, as we see in this mans example. Which glasse let all ritch men looke on, and see how it is runne out.

AFter the Lorde had brought the people of Israell out of Aegipt, he prescribed thē laws for gouernement, and here he willes them to apoint officers to exe­cute them; and not in some few places, but thorowout all their Citties and Tribes, and [Page] commaunds those who shall bee chosen for officers, to rule and iudge according to trueth and iustice, and because they should haue many temptations to doe o­therwise, he giues them warning of three vices that are most incident to their cal­ling, as wresting the lawe, respecting of persons, and taking rewardes. Last of all hee makes a promise to those that go­uerne according to this direction, they shall liue: which hath included in it a se­cret and contrary threatning to those that doe not, they shall dye.

Whereas God commaundes them to appoint Iudges, wee may see that maie­stracie is not an ordinance taken vp by the will of man, but by the will and commaundemente of God. The chiefe maiestracie belongs to God himselfe, who is called the King of Kings, Lorde Gen. 18. of Lordes, and Iudge of all the worlde, as appeares by punishing the Angels be­fore Iude. there were any gouernours vppon earth, and as appeares by punishing some gouernours for fayling in gouernment, as Saul, Ieroboham; Ahab, &c. Paul sayth, There is no power but of God, and Rom. 13. the powers that bee are ordayned of God, Therefore hee willeth Christians to bee [Page] subiect to them for conscience, to paye tribute to them, and to praye for them, and the Apostle Iude reprooues those that 2. Tim. 2. dispise them, and speake euill of them.

Againe, in that God commaunds them to choose Iudges, it shewes the necessitie of Maiestrates, and not onely among Heathens as the Anabaptistes would haue it, but also among Christians in the church, as this precept was giuen to Israell, and therefore Esay the Propher calles Kings Esa. 49. 23. Foster-fathers, and Queenes Nursing-mothers of the Church, for although there bee some godlye men and women in the Church, whose consciences are a lawe to themselues, yet there bee also many hipocrites that haue no conscience: and although Maiestrates are not so ne­cessarie to restraine the godlye from hurt­ing other, yet they are necessarie and needefull to restraine other from hurting them.

There bee many faultes that God doth not punish himselfe immediately in this worlde, especially with apparant punish­ments, but dooth turne them ouer to his Liefetenants and Maiestrates.

Indeede if sinne had not come into the worlde, there should not haue beene so [Page] much neede of Maiestrates to bridle men from iniquitie, and spurre them to dutie, but since pride, enuie, hatred, couetous­nesse and such corruptions came into mans nature, it was necessarie there should bee authoritie in some to suppresse disorders. In the booke of Iudges it is said; When there Iudg. 20. was no Maiestrate euery one did that was good in his owne eyes; then Micha had a Tera­phin, then the Beniamites defiled the Le­uites wife to death, and so it would be now, if the feare of the Maiestrate did not re­straine the most, for the feare of God doth restraine but a fewe, it were better to liue vnder the cruellest tyrant in the worlde, then in an anarchie where there is no go­uernement, for then euery one would bee a tyrant. It is better, saith one, to liue where nothing is lawfull, then where all things are lawfull, in respect of the out­rage that men would shewe one to ano­ther, if they were not to bee bridled by some superior.

Maiestrates are deuided into Iudges and officers; by Iudges it seemes hee meanes the chiefe Maiestrates, and by of­ficers, he meanes those vnder officers that are to bee appointed by them, howsoe­uer they should bee called. The Apostle [Page] Peter speaketh to the like purpose, when he saith: Submit your selues to all manner ordynance of man for the Lordes sake, whe­ther 1. Pet. 2. 13. it be to the King, as vnto the superiour, or vnto the gouerners that are sent of him: so that the same that Peter meaneth by the king and gouerners, is ment here by iudges and officers; the difference seemes to be onely in the names, for his meaning is not as I take it, that there should be iudges and of­ficers both in euery Citty: but that there should be a iudge or chiefe officer, as it was in the time of Moses, Iosua, the Iudges, and Samuell, as afterward there was a king in one especiall place, and officers vnder him in euery Citty, and in that hee speakes of iudges in the plurall number, I vnder­stand it not of the same time, but of the succeeding times, or else a iudge being the name of their gouernour, and other titles for ciuill officers beeing not yet inuented, the holy Ghost his meaning is to com­maund them to appoint ciuill gouernours in euery Cittye, whether they should call them iudges, or by what other title soeuer, for euery society standeth in neede of go­uernement: let it be the society but of two, and that those who are most likely to a­gree, the man and wife, yet among them [Page] their is a superior, now if this be necessary in the lesser societies, how much more in the greater.

The equitie of this appeares in Exodus Exod. 18. when Moses was sole gouerner, hee was troubled greately with the causes of the people, therefore Iethro his father in lawe counselled him to choose inferiour offi­cers, ouer hundredes; fifties, and tennes, for as the Apostles, though neuer so excellent ministers, coulde not performe all Ec­clesiasticall duties to the people alone: therefore did choose Deacons to looke Acts. 6. to the poore: so one maiestrate though neuer so sufficient, cannot performe all ciuill duties to the people alone, but haue neede of manye assistantes: therefore it is saide heere iudges and officers shalt thou appoynt in euerye Cittye, that is to saye, yee shall place maiestrates, and ciuill of­ficers in the societies of men: it matters not much how yee call them, whether Maiors for Citties, Bailiffes for Townes, Liefetenantes or iustices for Counties, chiefe Constables for hundreds, or pet­tye Constables for parishes, for the gouern­ment of the people.

It is not heere set downe what man­ner of persons should bee chosen for [Page] maiestrates, and how they should bee qualyfied, that is taught in other places of Scripture: in the first chapter of this Booke of Deutronomie, it is sayde, they Deu. 1. must bee men of wisedome, that they maye bee able to discerne betweene per­sons and causes, that should come before them, as Salomon did betweene the two 1. King. 3 16. harlots.

They must bee men of courage, that weake affection hinder them not in the execution of iudgement: they must feare Exod. 18. God, that they maye not feare any mans person, or any mans letter, they must loue the trueth, that false causes bee not countenanced of them, and they must have couetousnesse, that they vse not them office to their owne commoditye, but to the commoditye of the common wealth. 1. Tim. 3.

As hee that must bee a minister in the Church must bee specyallye qualified, so hee that is a maiestrate in the common wealth, must not bee chosen out of the cō ­mon sort, much lesse of the worst sort, but of the best sort: let all that haue voyces in the choise of officers looke to this, that whē they shold choose a wise man, they choose not a foole, they should choose one that [Page] loues the trueth, they choose not a Papist: when they should choose one that feares God, they choose not an Athist: when they should choose one that hateth coue­tousnesse, they choose not an vsurer. Let this bee respected not onely in all ordyna­ry elections, but in those that bee more extraordinary, as Knightes, and Burges­ses for the parlement house, and clarkes for the conuocation house: where lawes are likely to be made, as men are minded; therefore whosoeuer be propounded, let such be elected as be religious men, and good common wealthes men.

And marke, that among the properties, that are required in a maiestrate, which we haue noted before, there is no menti­on made of ritches, but of vertues: for al­though some respect may be had to his rit­ches, because the office of maiestracie re­quires some retinue & charge, so as the former essential vertues bee in him; but if those bee wanting, ritches cannot nor maye not supplye the place of them: as in the choise of a wife a man may respect ritches, and beauty, so there be first religi­on, and modesty: but if those vertues bee wanting, Salomon saith: A faire woman with­out vnderstāding, is as a ring of golde in a swines [Page] [...]out. Naball was a rich man, but vnfit for a 2. Sam. 25 maiestrate because he was not a wise man but a foole, because he feared not God, but was a drunkard, because hee hated not co­ [...]tousnesse but was a niggard: one com­pares an euill officer to an Ape on the top of a house highlye pearched, but badlye qualited, for he vses his exaltation not to the good, but to the hurt of those that are [...]nder him. Salomon saith; If a Prince, and Prou. 29. 12. so another maiestrate bee giuen to lyes, the people are wicked: men are naturallye gi­ [...]en to be naught; but if those who should constraine them be euill, the people will be too bad; It is reported of a king who had a wry necke, his subiectes did carrye their neckes awry that they might be like him, so if a maiestrate be of a crooked dispositi­on, a number will carry ther liues awry to satisfie him.

They shall iudge the people with righteous iudgement: When a man is called to the office of maiestracie, whether it bee higher or lower, he must not thinke he is come to a place of idlenesse or ease, but of care and paines; therefore hee is here commaunded to iudge the people, that is, to doe the du­ties belonging to a iudge: he must not on­ly beare the name, but performe the office, [Page] as the minister must administer the worde and sacramentes, so the maiestrate must administer iustice: as all superiority is for inferiority, so the iudge or officer is ordai­ned, that the people from his hand might receiue iustice: the honour seruice, and try­bute they haue, is the reward of their care and paines in gouernement. It is reported of a king that had painted in his armes a candle-sticke with a candle burning, and this posie written. In seruing other I waste my selfe; Therfore Cirus king of Persia som­time saide: If a man did know the infi [...]e cares that are vnder the imperiall cro [...], he thought he would not stoope to [...]e it vp. And Augustus wished rather to lead a priuate life, then a kingly condition, for as a maiestrate is called to a great office, so to a great businesse, as he is called from a­priuate to a publique place, so hee must as it were lay aside priuate, and looke to pub­lique affaires: therefore the Senators of Rome where wont to finde it thus written, in their seates in the Senate house; Put off priuate affaires, and put on publique when thou cōmest hether: but I would some did not rather vse their publike office to their priuate aduantage: therefore the wife of Aristides wished that her husbands house [Page] were the common wealth, or that the com­mon wealth were his house, because he ca­red onely for that: but as it is odious to v­surpe authority, that is, to deale as an officer and haue no office, so to haue an office and neglect the duties of it; such a one is like G [...]rge on horsebacke, that hath a sword in his hand & neuer strikes, though a Dragon be before him. As it is a great commendati­on to be a good common wealthes man; so for a publique person, to beare publique annoyance is a great infamy. The end of maiestracie generall is, that men may leade [...] Godlye and peaceable life vnder them: 1. Tim. 2. first a Godlye life, then a peaceable life: because the people are naturally inclined to false religion, the maiestrate is to destroy idolatrye as Hezechias did: to set vp Gods 1. Kin. 18 true worship as Iehosaphat did: to cōpell the people to the profession and practise of it 2. Cor. 20 is Esay did: The prince or chiefe maiestrate must appoint synods for the suppressing of heresie and defending the trueth, he must 1. King. 2. put downe euill ministers, and set vp good ministers: the maiestrate must compell the ministers to doe their dutye, if any bee negligent; and compell the people to keepe the Saboth, to heare Gods word, to receiue the sacramentes, and to practise all [Page] other outward partes of godlinesse, also the maiestrate must take order, that men may leade a peaceable life, he must defend the subiectes from inuasion, and forreigne enemies abroade, and for that purpose must muster, arme, and send forth captaines and souldiers for warres, somtime affec­tiue, and sometime defensiue, and also de­fend his subiects from domisticall iniuries at home, and for this purpose he must make and cause to be executed good lawes of e­quity and iustice: for the preseruation of their liues, goodes, and names of men, in which two generall and chiefe respectēs of godlye and peaceable gouernement, wee haue cause to praise God for our most noble and religious Queene and to 1. Tim. 2. pray as the Apostle willes vs, for her long life and prosperity. The end of maiestracie more perticulerly, is to execute iudgement and iustice, for the punishment of euill do­ers, and for the praise of those that do well: Rom. 13 therefore Dauid beeing a good maiestrate saith: He would sing mercye and iudge­ment; Psal. 101. mercie, that is countenance, com­passion and comfort to those that be good; and iudgement that is discountenance, dis­couragement and punishment to those that be naught: therefore Paul saith; Hee [Page] beares not the sword for naught: Therefore if men did euill they should feare, but if they did well, then not feare: the maies­trate must not be such a one as a good man needes feare him, nor as an euil man should be without feare of him: therefore it is saide here; Thou shalt iudge thy people with righteous iudgement.

And let vs marke, as the maiestrate is a publike person, so that which he doth as a maiestrate, must be by a forme of publike iudgement, by examination of causes, by conuiction of offenders before sentence or execution, which was wanting in Saul, who 1. Sam. 22 vpon secret information, and priuate affec­tion executed the Lordes Priestes, without any publike examination or conuiction, & as the maiestrate must vse a due forme of iustice, so when he hath hard & examined the cause, hee must iudge righteous iudge­ment, for if he should then giue wrong sen­ [...]ice he were better let it alone: it were bet­ter wrong should be done without the ma­iestrate then by him, it were better a mat­ter should be seene in his owne colour of priuate iniurie, then that there should bee put vpon it a falce colour of publike iustice and equity: therfore as it is not enough for the minister to preach, but hee must preach [Page] wholesome Doctrine, so it is not enough for the maiestrate to iudge, but he must iudge righteous iudgement, as hee must draw the sword, so he must turne the edge the right way: Iehosaphat shewes a reason 2. Cor. 19 of this, when hee sent iudges thorow the land to execute iudgement: the iudgement saith he, is not yours but Gods, if they giue wrong iudgemēt, they do as it were charge God with iniury▪ two other reasōs may be added to that: first though the maiestrate be superior to those that be iudges, yet hee is inferior to God; as Salomon saith in Ec­clesiasties: If thou seest oppression in the Cittie, there is a higher then they; and therefore a Maiestrate must say as the Centurion saide to our Sauiour Christ: I am a man set vn­der the authority of another, Herode was a­boue him, and Caesar was aboue Herode, and God is aboue all, for though Maiestrates be called powers, yet it is not in respect of any strength that is in themselues, but in re­spect of the many assistants that they haue to take their part: but yet they are weake in cōparison of God, indeed they be called Gods; but it is in the respect of the autho­rity Psalm. 82 that they execute in Gods stead, & that they might so iudge as God would doe, if hee did giue the sentence: but they shall [Page] die like men. Alexander thought himselfe to be the sonne of Iu [...]iter, yet he was the sonne of Phillip of Macedon, whose cham­berlaine euery morning cryed vnto him: Phillip, Phillip, remember thou art a mor­tall man and must die, although he said to Diogenes he was a God of the earth, yet as Diogenes answered him truely and wittily, he was but a God of earth. The maiestrate is highly to be esteemed of others, because hee is the ordynance of God to doe ius­tice, but hee must not esteeme himselfe so heigh to goe from iustice: The thirde and last reason to mooue the maiestrate, to execute right iudgement, is, that God sits in Psalm. 82 their assembly, and beholdes what is done, and how euery thing is done, for as hee is present euery where, so especiallye in pub­lique and iudiciall places, & as he beholdes all things, so especially publique and iudi­ciall causes: & if they giue right iudgement hee will approoue it, and if they giue wrong iudgement, hee will reuerse it: and as Nehemy did reprooue and reforme Neh. 5. 7. the vnder Officers, that had oppressed and iniured the people, which precident is to bee followed of all superiour Ma­iestrates: so God will reprooue and pu­nish all those that shall execute wrong [Page] iudgement for which cause it is required that maiestrates should feare God: there­fore Exod. 18. as it is a godlye order of iudges and iustices, in manye places, to heare a Ser­mon before their Assises and Cessions, so I would thinke it no small increase of their vertue, if when they sit downe vppon the iudgement seate, they would make a short prayer themselues, that it might pub­likely and euidently appeare they set God before them, and desire his discretion, that he would eyther by the confession of the parties, by the testimonie of witnesses, or by the demonstration of argumentes, ma­nifest the trueth of all matters vnto them, and giue them minds to execute iudgment accordingly, that right may bee done to euery man, and wrong may be done to no man: for to iustifie the wicked, and redeeme the iust, both these are an abhomination to the Lorde. As the people must giue to Pro. 17 the maiestrate that which is his honour and trybute, so the maiestrate must giue to Rom. 13. the people that which is theirs, iustice and equitye.

It is said of Antonius Pius, that he ne­uer demanded any thing of the maiestrate but hee had it, the reason was because hee neuer demaunded any thing but that was [Page] iust, so euerye maiestrate should heare those that call for iustice, yea they should doe iustice without calling for, and not bee like the wicked iudge spoken of in the Gospell, that neither feared God nor reue­renced man, but did iustice onelye because hee was made wearye with importunity. Much lesse should maiestrates bee like Pi­late and Potepher, that punished the inno­cent, and let the gilty goe free: those who are made arbytrators, and as I may saye pryuate iudges, must likewise iudge righ­teous iudgement, for although manye men indeede doe choose their friendes whome they thinke sure for them, yet they must preferre religion before nature, and iudgement before affection: for a man hath asmuch right to his good cause as to his goods.

And those that make themselues iud­ges, to giue sentence of men and their ac­tions, must iudge righteous iudgement, to speake of men as trueth and righteous­nesse requires: for as to bee a falce wit­nesse to the iudge is odyous, to make him giue wrong iudgement of a mans per­son or cause, so is it to bee a falce wit­nesse to the world, by reason whereof ma­nye wrong sentences may passe vpon him: [Page] therefore let all men make this sentence in all their sentences, thou shalt iudge righ­teous iudgement.

Wrest not the law: So that the law is the rule by the which they must direct their iudge­mentes, for although God hath giuen Ma­iestrates authority, yet his meaning is not therby to infringe his owne, and although they haue power to make lawes, yet they must not by their lawes contradict the law of God, eyther to make that laweful which he hath made vnlawful, or to make that vn­lawfull which he hath made lawfull: as the Prince referring many things to the discre­tion of vnder Officers, yet her meaning is not that they should do any thing contrary to expresse lawes: and by their discretion to condemne the Prince of indiscretiō in Ma­king those lawes: so God whose subiects all mē are, hath appointed lawes & rules wher­by he will haue the people to be ruled, and Maiestrates must not goe contrarye there­vnto, for the rule must not be ouer-ruled: therefore when hee had saide, thou shalt iudge righteous iudgement, hee addeth: Wrest not the lawe; therefore the Maiestrate was commaunded to read in the booke of the law, and therefore they were forbidden Iosua. 1. Deu. 17. to looke to the customes of the nations, but [Page] looke to the law. To goe about to shewe what offenders are to be punished by the maiestrat were needlesse, seeing the booke of the law is open, wherein euery one may and must looke for direction, and not only for the matter but also for the measure, both which must be respected vnto righte­ous iudgement: Eli did not iudge righte­ous iudgemēt, because when his sons com­mitted 1. Sam. 2 adultery which deserued death, hee only reproued them, saying, do no more my sonnes; which either was no punishment, or little enough for the smalest offence. Hee that payes a little wages for a great desert deales not iustly, so he that payes a little pu­nishment for a great offence, and so on the contrary a great punishment for a little of­fence. I say not that the same punishment, is alwaies to be inflicted vpon al offenders, that the iuditiall law appoints, because cir­custances of times & places, in some things may put some difference, as theft cannot be punished in England as it was in Israel, be­cause there is no bondage & vilenage with vs as there was with thē, neither buying & selling of men & women that are not able to make restitution, but the same equitye must be followed generallye, and the same proportion perticulerly, where the circum­stances [Page] doe agree, the lawe is a rule of righteousnesse for all to follow, when they went from this rule, the Prophet Amos complaineth they turned iudgement into Wormewood, yet often it comes so to passe thorow the corruption of men, as Sa­lomon saith, He had seene a vanitie vnder the Sunne, in the place of iudgement there was wickednesse, therefore it is said here; Wrest Eccle. not the law. As the Minister must not wrest it in doctrine, so not the Maiestrate in iudg­ment, neither thorow ignorance nor tho­rowe euill affection, neither longer nor shorter, this waye or that waye to helpe or to hurt any man, further then the meaning thereof will beare: the lawes of men may be drawne vnto that, but not that to them. It is sayde one good Maiestrate is worthe twentie good lawes, because as the lawe is a dum Maiestrate, so the Maiestrate is a speaking law; and a good Maiestrate will speake according to the law, and not wrest the lawe: Salomon saith in the Prouerbes; When the wicked beare rule the people sigh, because of oppression and wrong car­rying of matters; but if the righteous be in authoritie the people reioyce, because iustice is rightly distributed. When Saul was in authority, Doeg was hard in his lyes [Page] and flatteries against the Lordes Priestes, and their true and iust answere could not 1. Sam. 22 hee heard. When Annanias was in autho­rity Paule was smitten on the face, though Acts. 23. 2. contrarye to the lawe, the lawe is the rule for the people to liue by, and for the maiestrate to iudge by. Now when mens causes come before the iudge, if hee shall draw the lawe hether and thether, to doe wrong to this man, and not to do right to that man, what certainety or what safety shall there bee to the subiectes; therefore Wrest not the lawe.

Respect no persons: Hauing commaunded maiestrates to iudge righteous iudgement, and forbidden them to wrest the lawe to wrong iudgement, hee now giues them warning of two things, that commonlye drawes them the wrong way: the first is, respect of persons: the second is respect of rewardes, there is something that mooues maiestrates to giue wrong iudgement, now these are the commonest thinges: therefore it is saide respect no persons, as if he should say, thou shalt not looke to the strength, to the beauty, to the ritches, or ali­ance of any man, nor to the letters he brin­geth from any man to spare him, if he bee worthy to be punished, nor to punish him [Page] if he be to be spared, but looke to his cause; therfore in Exodus it is said; Thou shalt not fauour the poore nor honour the ritch: in pri­uate respects the poore are to be fauoured and the ritch are to be honoured, but not in publick iustice, God himselfe doth respect no persons, as Peter saith to Cornelius, but Acts. 10. lookes to the goodnesse of a man, of what nation or calling soeuer he be: no more must we re­spect persons. The Apostle forbids all Iam. 2. Christians to preferre a man in religion be­cause of his ritches or apparrell, so it is for­bidden here to Iudges and Officers: the law is giuen for ritch men aswell as poore; a ritch man may no more lawfully kill, commit adultrie or steale, then a poore man; God hath done and will doe iustice aswell on great men as meane men, so must the Maiestrate, if a poore man come stript of all riches and policie to worke for him, and friends to speake for him, yet if he haue a good cause the maiestrate must coū ­tenance him, & if another man comes fur­nished with all these things, if he haue an euil cause the Maiestrate must punish him. Iustice must not be like a Spiders web, that catches little flies and let great flies go; nor like a wide Nette that catches great fishes because they haue substance in them, and [Page] let little ones creepe away, as not beeing worth the fingring. It was a worthy saying of Salomon; If Adoniah his brother were a 1. King. 1. 52. good man, a haire of his head should not perish, but if wickednesse were found in him, he should dye. And it was a famous acte of King Asa to put his owne mother from her regensie, because she had an Idoll 2. Cor. 15 16. in a groue. And it is an vnworthy thing in a Maiestrate, when a cause comes before him against a cōmon person, to condemne it, but if it be against a kinsman or friend to alter the case. We read of a Maiestrate whē he went to sit in iudgement would bid his friends farewell, some looke to the perso­nage of men, he is a proper man spare him, but God delights in no mans legs. I knew a ritch man and a poore man in suite, and a third man said, I warrant you the poore mā wil go down, for saith he, I neuer knew but might did ouercome right; a pittifull thing to heare, but more pittifull to see: though his speech were too generall, yet it may be it was too true. It is reported of a Iudge that would haue a Curtin drawne before him whē he did sit in iudgement, that he might see no persons: but it is no matter for the eye of the body, if the eye of the minde doe see rightly. As ciuill officers must not [Page] respect persons, no more must eccelesiasti­call officers, as Paul saith to Timothie; [...]. Tim. 5. 2. Doe nothing partially. And as the Iudge must doe nothing partially, no more must the Iurors nor the witnesses, though hee haue all outwarde partes and things that might commend him, yet if he haue stept into an euill cause and course, let him bee punished: and though hee haue no out­ward parts to commend him, if hee haue a good cause deliuer him. King Antigonus is saide to haue commaunded all his officers not to doe that was vniust, though hee wrote letters for any man; for saide hee, I may be misinformed. Therefore it is sayd, Respect no persons, for saith Salomon; Such a Prou. man will transgresse for a morsell of bread.

Nor take rewardes. This is a second meane whereby Officers are commonlie drawne to wrest the lawe, and iudge vn­righteouslie, therefore God giues war­ning of it: As a Maiestrate must not respect a man for his person, so not for his pursse, this must be restrained to the matter Mo­ses hath in hand, to the persons in suite, and causes in iudgement, for otherwise in the waye of friendship it is not vnlawfull to giue or receiue a guift, as Iacob sent a pre­sent to Esau: but when a suite depends, [Page] then the Maiestrate must take none; some­time it is called a guift, but it is not a free guift, hee lookes for as good a pleasure; therefore here it is called a rewarde, not of that that hath beene done for him, but of that is to be done for him: as it is sayd of Balam, hee had the rewarde of Sooth-say­ing in his hand: so Maiestrates must not haue the reward of iniustice in their hands, for as the Apostle condemnes those that make marchandize of the worde, so here those are condemned that make marchan­dize of iustice. Esay saith; Woe bee to him Esai. 5. that iustifies the wicked for a rewarde, and takes away the righteousnesse of the righteous from him because he hath no rewarde.

As some men are not onely very ordina­rie in sending presentes and New-yeares guifts to the Maiestrate, not because they beare such speciall goodwill to the Maie­strate as those things pretend, but because they would haue the Maiestrate beare good will to them, to spare them and plea­sure them when neede requireth, which is dangerous: but also when a cause or suite commeth to depend, then they will pre­sent the Maiestrate with a guift, which is more then suspicious, that eyther they looke to buy iniustice, or that the Maie­strate [Page] must be bought to doe iustice, this practise is commonly found not in good men who trust to the goodnesse of their cause and goodnesse of the Maiestrate, but in euill men, who seeke by such meanes to make an euill cause good, and a good Ma­iestrate euill: some thinke if they can de­lay their suites till their aduersarie be wa­sted, they shall preuaile whatsoeuer their cause bee, but iudiciall trials were not or­dained for mens vndooing, but for their maintaining. One liuing in a corrupt go­uernment said; We haue such a Prince, such a Iudge & such officers, but monie reignes, a thing indeede fitter to bee heard among Heathens then to be seene among Chri­stians: as some men are much in giuing of gifts, so some Maiestrates are much in tak­ing of giftes: but as this is a preposterous thing, that great men who should be most in giuing, should be most in taking; so it is a dangerous thing, for it beeing called a rewarde, so hee will thinke himselfe bound to requite it, which hee will not doe with the like, but with a caste of his office, cutting large thonges of other m [...]ns leather.

The reason why the Maiestrate must take no rewardes, is because rewards blind [Page] the eyes▪ and peruert the iudgement, it keepes him from seeing the right of the other side, and makes him see that side where the bribe is to glister like the gold; put a staffe in the water and it will seeme crooked not that it is crooked, but we can­not see it right for the water▪ so looke on a cause t [...]owe bribes, and that which is [...]ght will seeme crooked. If therefore we loue to be kept in vpright iudgement and sight, let vs abhor gifts: we mislike thē that put out our bodily eyes, though it be with a siluer Bodkin, how much more those that put out the eyes of our minde. The Phili­ [...]ines thought they could put Sampson to no greater shame then to put out his eyes, so it is a great shame to a Maiestrate to bee blinded with bribes, for then all men may see his partiality: therefore though men thinke they are honoured of them that giue them bribes, yet they are dishonou­red, and though they thinke they will see right and doe iustice notwithstanding, but thereby they are blinded and corrupted, a bribe will drawe his iudgement and af­fection like an Adamant stone.

It is with the Maiestrate and a bribe, as it is with the fishe and the bayte, if the fish take the baite, she is taken of the baite; [Page] so if the Maiestrate take a bribe, he is taken of the bribe; as rewardes doe blinde the Maiestrate, so it peruerts him. It peruertes his iudgement of the man that sends him guifts, it makes him thinke the man is lo­uing and kinde to him, when it is not the loue of the Maiestrate, but the loue of himselfe that mooues him: also it peruerts his iudgement of the matter, for hee will thinke of all circumstances, and straine and drawe them to the vttermost for that part, and lend a deafe eare to the other side, at least a slender regarde.

Some Officers looke not to God but to Mammon, not how they may giue euery man his owne, but how they may make o­ther mens their owne: not how they may dispatch causes rightly and commodiously for the people, but how they may eyther release or linger causes for their owne commoditie, but it is said Thou shalt take us rewardes: and the Maiestrate should say to him that offers him a bribe, what wouldest thou put out my eyes? I suspect your cause is naught, because you would colour it with corruption, I will looke so much the more narrowly into it, because you seeke thus to daube it. We are highly to thanke God that this precept is religiously regar­ded [Page] of our Lorde chiefe Iustice, and Lorde chiefe Baron, and I hope of many other superiour Maiestrates, I would it were as­well of inferiour officers.

I once heard a Maiestrate saye to one that offered him certaine Capons to stand his friend; Why saith hee, doe yee bring [...]ee these filthie things, I will none of them: the creatures were good, but hee called them so, in respect of the filthie working effect and ende of them: If all Maiestrates did beare such a minde, and would giue like answere to such persons, they should preuent sinne and shame to themselues, and danger to other, and fur­ther iustice to the glory of God.

That which is iust and right shalt thou doe, Whatsoeuer is iust and right, that is with­in the compasse of thine office thou shalt doe, and not bee drawne from it by re­spect of bribes or persons. God will haue Maiestrates precise in Iustice, and to goe as it were by a thred, therefore it is said in another place, They should not [...]ne to the right hand nor to the left.

That thou mayest liue. This is a promise [...]ade to good Maiestrates, that execute iustice right, as Salomon saith, It shall esta­blish [Page] the throne of the Prince: whereby wee may see how iustice doth please God, and not onely because it is a dutie that he com­mandes, but because it is a meanes to keepe a number in their duties.

Contrarywise heere is included a secret threatning, that if Maiestrates doe not ex­ecute iustice But wrest the law and per­uert iudgement, eyther by respect of per­sons, or bribes, they shall dye, and not onely because they doe neglect this dutie, but because a great number of sinnes will growe thorow impietie.

If Iudges that bee Gods debuties will not doe iustice, then the Iudge of all must doe it himselfe, both vpon the Iudges themselues and vpon the people: there­fore it is said, thou shalt cut of a wicked per­son from the earth, and so take euil from Is­rael, both the euill, that else he will do, and the euill that the people shall suffer from the hand of God, for bearing with such things: when Eli would not punish his sonnes, how did God punish, not onelye him and his house, but the whole peo­ple?

When Saule would not punish A­gag and the witch, how did God punish [Page] him; so if Maiestrates loue their owne peace, and the peace of the people, let them execute iustice, if they doe not God will, and when we see fay­ling this way on earth, let vs appeale to hea­uen.

THe Apostle Peter in this Epistle, after hee hath taught the ge­nerall duties of Chri­stians that are to bee performed to God, and to all men, hee hath proceeded to the perticular duties belonging to some, of inferiours to supe­riours: and because the King is both the highest superior, and to be honored of all, [Page] he hath begunne with him in the former Chapter, and hath proceeded from the publike gouernours of the Common­wealth, to the priuate gouernours of fa­milies, and taught the duties of seruants to their maisters. And because God will haue order in euery societie, euen in the least societie aswell as in the greatest, in the beginning of this Chapter hee tea­ches wiues to bee subiect to their hus­bands, for although a wife in other places of Scripture be called her husbands com­panion Mal. 2. and yoake-fellow, because of the neere coniunction and affection that is be­tweene them, and because in some things especially in the marriage bed they bee equall, yet the husband is appointed of God to be her head and superiour, & ther­fore shee is commanded to bee subiect to Gen. 3. him in her desire and in her behauior both in words and in deeds, for since our first pa­rents 1. Pet. 3. 5 did exalt themselues and would bee like God, all their posteritie haue had pride in them, to exalte themselues one aboue another: therefore as the Apostle hath tied all people to bee subiect to their Princes and Maiestrates, and all seruants to be subiect to their maisters, so he tyeth all wiues to be subiect to their husbands, for [Page] although some women in respect of her birth may bee superiour to her husband, yet in respect of her mariage she is inferi­our to him.

And though the Scripture in other pla­ces shewes diuers other reasons to per­swade, 1. Cor. 11 women vnto subiection, name­lie that the woman was made of the man, and for him, yet in this place the Apostle contents himselfe with this one reason taken from the end of their subiection, that their husbands and others who were yet Infidels, might bee wonne to the loue and better liking of religion and the word, whereby they might bee trulye wonne to God, when they should see by dayly ex­perience what power and vertue religion had wrought in their Christian wiues, that by nature is not found in other women, for as the bad conuersation of professors is an offence and stumbling block to Turkes and Papists, so the good conuersation of Christians is a meanes to drawe them nee­rer religion that are without, and perticu­lerly to drawe an vnbeleeuing husband, as Paul saith to the Corinthians; What knowest [...]. Cor. 7. thou whether thou shalt win thy husband: for as she must seeke to winne her husband by words, so also by works, for if she shall per­swade [Page] him to heare, to read, to pray, &c. which be good wordes, and in the meane time be froward, snappish, disobedient, and shew foorth euill workes: what force haue her speeches to drawe her husband to re­ligion, which he shall see to haue wrought no more vertue in her selfe: therefore al­though it seemed to them that were Chri­stian wiues and seruants, an vnworthy thing to bee subiect to Infidels and Idola­ters, yet because religion doth not breake the bands of ciuil and lawfull societies and dutie (as Popish religion dooth) but con­firme and strengthen them rather: there­fore as the Apostle hath willed Christian people and seruants before to be subiect to their Princes and superiours, so hee wil­leth Christian wiues here to be subiect to their husbandes that yet were Infidels, so farre as their more bounden dutye to God would suffer them, wayting when by Gods grace and their good meanes, their husbandes might become Christi­ans.

And if wiues must bee subiect to their Infidell husbands, how much more must wiues bee subiect to their Christian hus­bands although they haue faultes that yet are much more lesser and greatly inferiour [Page] to gentleisme: therefore if this precept, that wiues should bee subiect to their hus­bands, who were so vnequally yoaked were of force then, how much more is it of force now?

Whose apparrelling, l [...]t it not be outwarde: Verse. 3. The Apostle hauing required a good con­uersation generally, he shewes them what this behauiour that he would haue them vse is in perticuler, not costly and curious apparrell, for that often time offends their husbandes, thorow the chargeablenesse and attendance that belonges vnto it: but hee woulde haue them moderate in their affections, reuerend in their speeches, and dutyfull in their actions, and to mooue them hereunto, he willes them to set be­fore them the glasse and examples of holy women, especially of Sara, who in these vertues is a renouned patterne to all her daughters.

Not with broidred haire: He beginnes to speake of their apparrell, which shewes that we are by the fall of Adam become so ig­norant, that we knowe not how to appar­rell our selues, as we know not how to eate and drinke nor to doe any thing well, but we must be enformed of the word of God: therefore as the saying is; Of euill manners [Page] spring good lawes, so of the euill fashion of the people in their time, the Apostles set downe good rules touching this point, and although men are not exempted but also generally instructed touching appar­rell, yet women are often and perticulerly dealt withall about it, as appeares in the Prophesie of Esay, and other places, be­cause Esai. 1. 3. 1. Tim. 2. that sexe is much giuen to costlinesse and curiositie this way: as one saith; Many things are inuented by women, that ney­ther nature, necessitie nor honesty doth re­quire, and if they were so adicted thervnto that they needed restraint then when the Church was in persecution, what neede is there of this bridle nowe in the time of peace?

Some haue gathered from this place, that golde and costlye apparell is not law­full for Christians to weare, but that can­not be the Apostles meaning, for then hee should crosse other places of the Scripture, and dissent from Paul, who saith to the Corinthians; All things are yours. And to 1. Cor. 3. Titus; That to the pure all things are pure: Titus. 1. 1. Tim. 4. and to Timothie; That euery creature of God is good, and nothing to bee refused, so it bee receiued with thankesgiuing of those that beleeue and knowe the trueth. We read of [Page] Ioseph, of Hester, of Mordecai, and of Daniell, that did weare goulde and costlye things, and if they had beene euill things Joseph would haue refused them when Pharao offered them, aswell as hee did his Mistresse when shee offered her selfe to him. Mordecai would haue refused them when the King offred them, aswell as he did to bowe to Haman. Daniel would haue refused them aswell as hee did the Kings meate: yea Sara her selfe, whose example the Apostle propounds in this Chapter, had and vsed costly apparell, as we may see by the Braslets and Iewels that Abrahams seruant gaue to Rebecca when Gen. 24. he went to procure her to be Isackes wife.

Indeed by Adams fall we haue lost our interest in all the creatures, the worst aswell as the best, but by Christ we are againe re­stored to the best aswell as the worste, as Paul saith to the Corinthians; All things are yours: Therefore Christians may as lawfullye weare fine Linnen that comes from Aegipt, Veluet that comes from Naples, and the goulde that comes from Indea, as they may eate Sugar that comes from Barbary, and drinke the Wine that comes from France, for why hath God put vpon some of his creatures beauty but for [Page] vs to behold, in some creatures sweetnesse but for vs to taste, and in some pleasantnesse of voyce and sound, but for vs to heare: therefore we may haue the vse of them all, so we glorifie the creator that made them, the redeemer that restores them, and the Holy-ghost who sanctifies them and doe rightly vse thē; but yet the Scripture giues certaine rules and caueats for the vse of them, and as of meate, drinke, and other creatures, so of apparell, both touching the matter and the forme or manner.

Costly apparell must not be worne of all, because it agrees not with the calling of some, nor with the abilitie of others, there­fore our sauiour Christ saith, those that weare soft raiment are in Kings houses, not that it may bee worne no where else but in the court, but there yee shall be sure to finde it: If those that be of low calling weare high apparell, it must needs shew pride, for there must be some difference between the Ma­iestrate and the subiect, between the master & the seruant, between a Iack & a Gentle­man, between Joane & my Lady. Againe if those of poore estate weare rich apparell, it must needs shew folly, vanity & neglect of their family, for there must be some diffe­rēce between Cressus & Codrus. In the book [Page] of Martirs it is reported of one of the kings of England, who commaunded his man to buy him a paire of hoase of a marke, but now a meane subiect will weare a paire of hoase of twenty marke, and euen those that be of calling and ability, though they may weare costly apparrell yet they must not weare it at all times: for in the day of hu­milation commaunded to the people of Israell, or in the day of a publike fast, none might put on their best apparrell: there­fore it was wont to be a common fault in gentlewomen when they came to a fast, they came in the brauery and curiosity of apparrell, as if they went to a feast: and as there be some restraintes in the Sciripture touching the matter of apparrell: so tou­ching the forme and fashion of it, it is for­bidden men to weare womens apparrell, & Deu. 22. women to weare mens apparrell, because it is a confusion and dangerous occasion of sinne: it is also forbidden both men and women, to weare strange apparrell like Zeph. 1. monsters, as many now a dayes will haue other faces or complexions, other haire, and other bellies, then God hath made them: they are not content with the french Hoode, with the Italian Ruffes, with the Dutch hoase, with the Indean shooes, but [Page] they must haue euery day new and forraine fashions, that they are growne out of fashi­on. They doe not onely borrow the mat­ [...]er of their apparrell from diuers creatures, [...]s beastes, foules, fishes, wormes, but they borrow the forme of their apparrell from diuers countries, but Paule saith: fashion not Rom. 12. 3. our selues like vnto this world; there are no perticuler rules set downe in the Scripture for the fashion of apparrell, but generally the Scripture saith it must agree with com­ [...]nesse, modesty, and sobriety, a paterne whereof we must fetch from the Churches, that is from the practise of Christian, sober, & modest persons, for in a question of wo­mens attyring their heades, the Apostle 1. Cor. 11 saith: they had no such custome as some of the Corinthias vsed, neither the churches of God: therefore when young women that should haue sober mindes, or ould women that haue young mindes, shall weare no­thing vpon their heades but their haire, and that set vp a fore like a forehorse toppe, I meane not a little which some sober wo­men vse, but set vp a great deale ilfauou­red haire and immodestly, when they shall weare monstrous vardugales which as it is saide, were inuented by a strumpet to couer a great belly, which requires more [Page] stuffe, and takes vp more roome in meeting then some of them are worth and worthy of: when they be exceeding curious in their colors, & cuts, let them behold and inquire if such & such that be religious, wise, sober, and modest women go so apparrelled, and inquire why they do not, & they shal finde it is, because religion, sobriety, & modesty wherewith they are indewed, will not suf­fer them to doe so for shame, but they that want religion and vertue, cannot iudge of the vnseemelines & vanity of these things, whose apparrelling let it not be outward, he opposes the outward apparrel, to the in­ward apparrell, which is the hid man of the hart, that he speakes of afterward, his mea­ning is not so much to condemne the out­ward apparrell, as to commend vnto them the inwarde apparrell: therefore hee saith to the Christian women whose apparrell, let it not be outward but inward, as if hee shold say thinke not that your chiefe beau­ty and brauery standes in decking of the body, but in garnishing of the minde, as our Sauiour Christ saith: Labour not for the Ioh. 6. meate that perishes, but for the meate that in­dures to euerlasting life; Hee forbides not labour for that, but requires the chiefe la­bour for the other, hee would not haue [Page] them thinke their chiefe dyet to bee the foode of the bodye, but the foode of the soule. When our sauiour Christ bids his dis­ciples Mat. 6. not lay vp treasure for themselues in earth but in heauen, hee would haue men thinke that their chiefe riches is not goods, but goodnes, so when he saith here: Whose apparrelling let it not bee outwarde but in­ward, hee meanes they should not thinke the garmēts of the body, but the vertues of the minde, their chiefe ornamentes. When Adam & Eue fell their soules were naked aswel as their bodies, & so it is with al their posterity, as it is said in the Reuelation, the Reue. 3. third chap. to the church of Laoditia, thou seest not how thou art miserable and na­ked, they were not naked in their bo­dyes, but in their soules. As God appoin­ted our first parentes skins to couer their bodyes, so he appointed his owne sonne, and his owne image, to couer their soules, which the scripture willes al men to put on. Paul saith to the Romā; put on the Lord Ie­sus Rom. 13. Christ, & to the Ephesiās put on the new man, which after God is created in righte­ousnes Ephe. 4. & true holines, yea the soule is more naked thē the body, for there be some parts of the body that haue some comlines in thē and neede no couering, as the face and 1. Cor. 12 [Page] handes, but the soule is vncomely and na­ked in euery part, the vnderstanding me­mory, conscience, will, affection, and all, both of men and women, haue need to be apparrelled, regenerated and sanctified, therefore as when any part of the body is naked, either armes, legges, or feete, wee seeke to get apparrell for it, sleeues, hoase, shooes, so much more must we doe for the nakednes of the soule. Is any proude, seeke for the garment of humility: is any incon­tinent, seeke for the garment of chastity: is any couetous seeke for the garment of ly­berality: is any malicious, seeke for the garment of charity: and as the Scripture doth will vs to be moderate, and incompa­rison carclesse of the attire of the body, be­cause we are too much giuen to it, so it willes vs to bee carefull, yea curious as I may say in these things of the soule, as Pe­ter 2. Pet. 1. saith: loyne moreouer to your faith ver­tue, & to vertue knowledge, and to know­ledge temperance, and to temperance pa­tience, and to patience godlinesse, and to godlinesse brotherly kindenesse, and to brotherly kindenesse loue: and to the Thes­salonians, Paule willes Christians to increase more and more in them; but in this place the Apostle setteth downe the attire of Christi­an 1. Thes. 1. [Page] women, especially of married women, & shews wherin their chiefe decking shold not be, and then wherein it should bee, it must not be outward, for that is the man­ner of the Gentiles, but inward which is the manner of Christians, Dauid saith: The Psalm. 45 Church is all glorious within; It may be these women thought to winne their hus­bandes beeing Gentiles, by apparrelling themselues like the Gentiles, but the A­postle telles them there bee other orna­mentes fitter for that purpose, as weake­nesse of minde, reuerend wordes, and duty­full workes, that is the onely attire of true Christians.

He sets downe one particuler of outward attire, wherein their apparrelling must not be, that is broidred haire which was the fa­shion of the Gentiles, to let their haire which was giuen them for a couering, hāg downe plated or broidred like a horse taile, and those that were ritch did spangle it with golde also; now this was so vnseemly a thing for Christians, that the Apostles ba­nished it out of all Churches, as appeares in the former Epistle to the Corinthians. Now 1. Cor. 11 vnder this one kinde, the Apostle compre­hendes all Heathenish immodesty, corrupt and curious fashions in attire, when he saith [Page] whose apparrelling let it not be outward, but he would haue it inward, and he names also one part of the inward attire, or new man wherein their apparrelling must bee, that is meekenesse and quietnesse of spi­rite, and vnder that he comprehendes all the rest, for there be dyuers other inwarde ornamentes besides this: in the fift chap­ter of this Epistle, he saith: Decke your selues inwardly with lowlinesse of minde; where­by it seemes some were proude of their outward apparrell, although there be no more cause for men or womē to be proude of their apparrell that is appointed to co­uer our nakednesse, then for a theefe to be proude of the brand in his hand, that is co­uered with fine gloues. Paul also speaking 1. Tim. 2. of the attire of Christian women, names shamefastnesse, modestye, and good workes, and indeede euerye vertue of re­generation is a necessary ornament for Christians, but because there bee some vertues more suteable to men, and some more sutable to women, hee speaking to women saith: Whose apparrelling let it not bee outward, but let the hid man of the heart bee vncorrupt with a meeke and quiet spi­rite.

For that which settes out the body one­ly [Page] must not bee the attyre that Christian women doe affect, but that which sets forth [...]he goodnesse of the minde: now these outwarde ornamentes set not foorth the [...]ertue of the minde, but the vanity of [...]he minde, and if these outwarde things [...]ee not the chiefe attyre for Christian [...]ues, then not for Christian widdowes [...]nd maides. Turtulian seeing the wo­men of his time too curyous in their attire, which is most incident to that sexe, sa [...]th [...] ▪ Come foorth you women hauing your [...]eartes filled with secresie, and your eyes [...]dorned with bashfulnesse, take to your [...]ares the worde of God, and tippe your [...]ongues with silence, put about your [...]eckes the yoake of Christ, haue some­ [...]hat to doe in your handes, and fasten your [...]eete at home, which is a fine suite: but al­ [...]hough there be many vertues of the mind [...] for women to put on, yet the Apostle [...]oth chiefly commend meekenesse, which [...]more comly then golde in a wife, as way­ [...]ardnes & brawling in a woman is a most [...]comely thing in a house.

Meekenesse is a grace of the spirite of God, and vertue of regeneration, wherby a [...] man or woman is made so staide and moderate in their affections as they can [Page] indure contrary wordes, and workes, and quietly passe by vnkindlinesses & iniuries, the contrary whereto is wrath, wayward­nesse, brauling and reuenge, this meeke­nesse our Sauiour Christ willes all Christi­ans to learne of him. One saith; If yee did Mat. 18. not learne of humble men, learne of hum­ble God. The Apostle I [...]mes would haue Iam. 1. men shewe this meekenesse in receiuing the word that is the commaundementes, admonitions & reprehentions of the word of God. So the Apostle Peter would haue Christian wiues shew it in receiuing the commaundementes and admonitions of their husbands who were Infidels, and therefore would often peraduenture crosse them, and offer occasions to mooue them. Now those that haue meeke mindes may liue with any man, and those that haue not wil liue quietly with no man: therfore saith Peter: Let the hid man of the heart bee dec­ked with a meeke and quiet spirite, and then yee shall be the trimmest women in the country, but if you want this you want your chiefe ornament, though yee haue neuer so many iewelles and aglets about you.

But in that the Apostle, doth call them from the desire and indeuour of these out­ward [Page] ornamentes, to the regard of inward vertues, it shewes what we are most adic­ted vnto, namely to neglect our precious soules, and to prouide for our rotten bodies, gentlewomē oftē looke in a glasse of steele, to see if all be well without, but seldome looke in the glasse of Gods worde to see if all be well within; yee shall finde them of­ten in Sturbidge faire▪ in the royall Ex­change, in the Goldesmithes or Mercers shops, but seldome in the Churches, they will bestow much money to procure rings iewelles and the like, but bee at no charge to maintaine a preacher: but as when men are very worldly, it is a signe they are no­thing heauenly, & as when men are much giuen to cerimonies, commonly they neg­lect the substance of religion, so when gen­tlewomen are so giuen to the outward at­tire, they regard not the inward, they haue so many partlets, fillets, fruntlets, brastlets, that they cānot attend to the chiefe things. I reade of one Pando who seeing a gentle­women curious in attyring her selfe, wept, [...]aying, she is more carefull to trim her bo­dy, then I am my soule.

But the reasons that the Apostle v­ses to perswade women, to preferre the ornamentes of the minde before the orna­mentes [Page] of the body, are not to bee forgot­ten, which are three: first, those of the bo­dy are corrupt, these of the minde are vn­corrupt: secondly God doth set by these of the minde: thirdly, holy women haue thus tired thēselues, especially Sara, the mother not onely of the maides, but of Christian wiues also, for first when he saith: Let the hid man of the hart be vncorrupt; he secretly implyeth, that the other attire that is out­ward is corrupt, as Iames saith: Your rit­ches are corrupt; So he saith: Your garments Iam. 5. 1. are Moth-eaten; Now who would much affect those things that will perish, either by naturall or accidentall meanes, but ver­tue is vncorrupt and shall not perish, when he saith, this inward attire of meekenes be­fore God is a thing much set by, he meanes that God cares not for the other, Dauid saith, he delights in no mans legges, much lesse in his stockings; men may peraduenture es­teeme the other, but God esteemes this, for God sees not as man sees, man lookes on the outward appearance, but God be­holdes the hart: now a christian must seeke to approue himselfe to God, & not so much to men: some gentlewoman when she hath put on silke, veluet, fine linnē, feathers, gold, siluer, pearles and such braue things doth i­magin that those things do much cōmend [Page] her, whē they do discommend her, & shew her pride, exces, wantōnes & corrupt mind, but if she haue inward vertues, especially a meeke spirit, this is before God and godly people a thing much set by, because it is ap­parrell of the Lords owne making, but whē women haue such stirring affections as they wil chat and chide it out, when any thing is spoken or done by their husbands that they like not, God cannot abide it: therfore although infidels do in their apparrell & in al things seeke but to please men, yet chris­tians must seeke to please God. His thi [...]e reason is taken from the example of holy women, as Paul in the same point refers the 1. Cor. 11 Corinthiās, to the example of the churches, & good women that then did liue, so Peter refers them the example of good women, that are dead, a record whereof they might haue in the scripture, God hath not only gi­uē vs rules, but that we might be sufficient­ly incouraged to follow vertue, and be left without excuse, if we do not, he hath left vs examples both of men and women that haue shewed vs the way of vertue. Many will alledge the examples of the fathers to follow them in their vices; but their faultes are set downe to shew the frailty of man, that wee may take heede of them, and to shew the mercy of God, that wee might [Page] learne to rise out of them, onely their ver­tues are set downe, that we might followe them.

Therefore when we will follow any man or woman, wee must looke the thing bee good that we follow, secondly that it bee good for vs, for that may bee good in one, that is not in another, as it was a good thing in Abraham to offer his sonne in sa­crifice, because he had a commaundement for it; but it was euill in other that did it without warrant: thirdly wee must looke the thing be good when we doe follow it. The fathers did well in worshipping God, on the mountaines and highe places, but when God had erected his Temple they did euill that did so. The Papistes do much vrge the examples of the fathers, but they meane Augustine, Ierome, Barnard & those: but they speake not of Abraham, Isaac, Iacob and those: but if the authority of fa­thers should mooue vs, then those that are most ancient & do most deserue the name of fathers, must mooue most. Againe the Papistes speake of the vertues of good men and women, to mooue vs to worship them, and not to follow them, but if they be vsed to that end, they cease to bee examples, that are for immitation, and not for adora­tion: [Page] when we speake of this or that vertue, some say these are good things if we could practise them, why Abraham was faithful, Ioseph was chast, Iob was patient, Iona­than was louing, the Centurion was hum­ble, Cornelius was charitable, Sara was meeke, why should not we. Some will saye these were rare men and women, but they are not set downe to be wondred at, but to be followed: how came they to be so excel­lent but by the grace of God, & the grace of God is able to make vs like them, yea like God himselfe if we will vse the meane [...] of grace as they did: those that would be like the Saints in glory, must labour to be like them in vertue, and as in other places of Scripture, the holy Ghost commendes to vs the examples of holy men, so heere the Apostle commendes to vs the examples of holy women, because he speakes to wo­men, and if any should desire a perticuler instance, he meanes Sara, because shee was one of the most excellent, and yet she was not alone, but there were many other like her in this, that are gone before, and so must those that followe after: Therefore hauing spoken of the inward vertues of the minde, as the most excellent ornamentes of Christian women, especiallye meeke­nesse, [Page] and quietnesse of spirit, which they had some want of, and stood in most need of, being yoaked with Infidels, he saith af­ter this maner, Holy women tyred themselues as Sara, wee haue a prouerbe, that which is farre fetcht and deere bought is good for Ladyes, who care not for common things, then let them labour for these vertues which are farre fetcht in respect of time foure thousand yeares agoe, and in respect of place, they come from heauen, and from the holy land, and as it is farre fetcht, so it is [...]ee [...]e bought, it will cost some iourneyes to Sermons, some prayers in your cham­bers, some denying of your willes, yea it was not onely worne of a great woman, but it is so fine and precious a suite, that it is neuer the worse for the wearing, it will serue not onely the mother, but also the daughters, it is as good nowe as it was a thousand yeare agoe.

The fashion that the Apostle would haue Christian women to followe, is an olde fashion, Gentlewomen are euer seek­ing newe fashions, but saith the Apostle, Apparrell your selues with that that Sara did, and rest in it, there is no better. If Be­suliel and Saholiab were here they cannot worke and imbroyder so excellent and exquisite [Page] an ornament for you as this is.

Many women will keepe a thing that was their Mothers, and weare it on high dayes, then make you much of Saras at­ [...]yre, that will teach you lesse to esteeme and rightly to vse outwarde and corporall things both for the belly and the backe, especially make much of this Iewell of meekenesse, that will fashion you to beare iniuries without falling into extre­mities, and I warrant you your gowne will sitte neuer the worse on your backe, but you shall seeme to them that can iudge, a more goodlye woman then na­ture hath made any. After this manner saith Peter did holy women attire them­selues, prophane women indeed as Jesabell who painted her face and trimmed her selfe that shee might take Iehu in her loue, and those that Esay speakes of haue onely Esai. 3. looked to the outwarde attyre, and not regarded the graces of God, but holy wo­men as Sara haue principally respected the beautifying of their mindes.

If any shall obiect Sara had outwarde Iewels and costlye things, it is true, so may her daughters according as their calling and habilitie will suffer, but shee did not accounte those thinges for [Page] her most necessary, comely, and chiefe or­namentes, good women whatsoeuer out­ward ornamentes they weare, they thinke themselues naked if they want grace to doe the duties of good Christians to God, of good women to their neighbours, and of good wiues to their husbandes.

Some women that set their mindes of gewgawes, when they would defend any foolish or monstrous attire, they say it is the fashion, it may be the fashion of Hea­then and prophane women but the daugh­ters of Sara must looke to the fashion of holy women.

The want of religion in many women is seene in their apparrell, their harts being as hollow as their verdugales, their mindes being as light as their feathers, and their thoughtes as changeable as their fashions, Peter hauing praised, and pressed this gar­ment of meekenes, he saith: Holy women and Sara did weare it, and it made all the rest the more comely, for it made them subiect to their husbandes, as Sara obayed her husband and called him sir: the wante of meekenesse hinders subiection, for the wordes of the mouth and workes of the handes, followe the motions of the minde, if the affections bee disordred, [Page] thereof growes disordred wordes and [...]ctious. Sara beeing s [...]nctyfied and [...]neekened by the grace of God, vsed reue­ [...]end wordes to her husband, and called [...]im Lord or sir, shewing herselfe to be his [...]feriour and not Will, Dicke & the like, as many doe, speaking to their husbandes as to their kitchinboyes, and as she vsed reue­ [...]end speeches, so actions, she obeyed him [...]s we may see in Genesis, when her husband Gen. 18. commaunded her to prouide meate for the Angels.

We vse to say when any doe a thing that belonges to their calling, their coate sits neuer the worse to their backe, so when a woman shall doe a necessary or indifferent thing at the commaundement of her hus­band, though she be in her Sunday robes it is nothing vncomely, but makes it seeme the more holyday like, but I meane not to stand vpon the duties of wiues to their hus­bandes, seeing my purpose was chiefly to teach Gentlew [...]men perticulerly in the matter of attire, and not all women gene­rally in other behauiour.

Now as these that heare sermons vse to say, that was a good lesson for such a one, so men like well to haue women taught their duties, but not to heare of their owne: [Page] therefore though I omit it, the Scripture doth speake of it, and others haue written it, and the Apostle Peter also after in this Chapter doth shew what bee the duties of men aswell as of women; Husbands (saith he) dwel with your wiues as men of knowledge, that is▪ know what you must yeeld to them aswell as what yee may require of them: therefore if your wife bee ignorant you must teach her, as Paul saith; Women must 2. Cor. 14 learne of their husbands, if she offend admo­nish her as Iacob did Rachell, if she be hea­uie Gen. 30. you must comfort her as El [...]anah did Hanna, if shee bee weake you must beare 2. Sam. 1. with her: and Peter saith after, If shee giue good counsell you must hearken to her. As God said to Abraham; Hearken to thy wife, who said, cast out the bond-woman and her sonne. God giue both husbands and wiues wise­dome, loue, meekenesse, and all inward graces, that they may shew forth outward goodnesse.

THis Epistle was writ­ten to all the Iewes that professed Christ and the Gospell, a­mong whom as it is in all Churches, their were some that re­sted in an outward profession, and neglec­ted a good conscience and conuersation, as yee may see in the former chapters.

Those which were such hipocrites a­mong them, that the Apostle dealeth a­gainst were specially rich mē, for although it may be there were some poore amōg thē that were bad enough as it is euery where, yet the Apostle saw speciall cause to inuay against the ritch: for in the second chapter he speakes for the poore; Hath not God saith he, chosen the poore of this worlde that they should be ritch in faith. And spea­keth against the rich; Doe not the ritch op­presse you by tirannie saith he, and in this chapter he saith, The ritch men howle and weepe for the misery that shall come vpon you, the labourers wages that you keepe backe by fraude, cryeth against you, and in the 7. verse he speakes to the poore, and [...]aith: Be patient therfore brethren till the [Page] comming of the Lord, which dealing of the Apostle, I would haue an answere [...]o their accusation, who chalenge the Minister for speaking so much against the [...]ch, and so little against the poore; reade [...]he Scripture, and yee shall finde the ritch [...]eprooued tenne times to the other once, [...]he reason is because they are most faulty, and the reason of that is as I take it, because most corporall discipline is vsed against the poore, and therefore most spirituall disci­pline had neede to be vsed against the o­ther. Hee hath in the former Chapters exhorted these ritch men to repentance: Nowe hee commeth to threaten them with Gods iudgementes, saying: Goe to you ritch m [...]n weepe and howle for the mi­sery that shall come vpon you▪ &c.

Some may aske if the Apostle doth con­demne ritches, or if he doth meane all ritch men, I answere, no, for ritches beeing got­ten by good meanes are the blessing of God, and there haue bin diuers good ritch men, as Abraham, Iob, and others, and no doubt there were some good among these people, but the Text shewes that hee speakes of such ritch men as got their rit­ches euill, and vsed them not well, and yet they did laugh, as appeares in the fourth [Page] Chapter, but he telles them heere there is Iam. 4. 9 cause of weeping. There was cause they should weepe for their sinnes, because they abused their riches, letting them rust and Motheate, when the poore had neede of them, and because they defrauded and oppressed the poore, yea because they killed the iust, letting them starue for hunger and colde: but because they were hardned in their sinnes, he willes them to weepe for their miseries, not for the mi­series they were presently in, for they now wallowed in wealth: But for the mi­serie that should come on them, when they should giue account how they had vsed their talent, as yee may see in the exam­ple Mat. 25. of the vnprofitable seruant, and in the Luk. 16. example of the ritch glutton. It were a merry worlde if it might goe alwayes with such men as it dooth now, but they shall change a coppy as wee saye. Now because these men were secure, and thought of no afterclappes he calles them to consider their misery in time to come, for where sinne goes before, if repentance comes not in the middest, distruction shal­be the end.

Where hee biddes them howle, the worde importes such a lamentation as a­rises [Page] from the certaine expectation of the iudgement of God, as it is saide of Esay when hee sawe himselfe depriued both of the birth-right and blessing, hee Gen. 27. cryed with a bitter crye out of measure.

It seemes strange to some, that a man that is hayle in his bodye, hath money in his purse, many suites of rayment to his backe, and diuers dishes of meate on his ta­ble, and not a few poore men at comman­dement, should be bidden howle, but if such [...]one knew himself to be spiritually poore, blinde, naked, and miserable, one that God is angry withall, and the diuill hath a com­mission to carry to hell, it would quaile his courage, coole his porridge, and make him [...]end his cloathes.

Tour ritches are corrupt: Now the Apostle shewes the cause why such great miserie should come vpon them, because they did couetously heape vp ritches, and niggardly keepe them, rather suffering the poore to perish, then to bestow them vpon their needy brethren.

Some haue Golde (as they will saye,) haue seene no Sunne thus long, yet ra­ther then they will change a peece of Golde the poore shall starue, they haue thus many gownes, and thus many paire [Page] of sheetes, but rather then they will depart with any of them, the poore shall goe and lie naked, and when they haue filled their bagges with golde, and their chestes with rayment, yet their hartes are not full. Salo­mon saith: He that coueteth siluer shall not be satisfied with siluer; and therefore will rather fill more bagges and cofers, then empty any to fill the poores bellies. One saith: The ritch man in the Gospel that said he would Luk. 12. 16 make his barnes bigger, he had barnes en­nough before if he would haue seene it, for saith he: the bellies of the poore are the barnes of the ritch.

In that he saith: Your ritches are corrupt, it shewes the nature of these outwarde things that they are subiect to perishing, as our Sauiour Christ saith: They are subiect to Mat. 6. rust, Mothes & theeues; & therfore counsels to lay vp a beter treasure, whē he saith, these things shall be a witnesse against them, hee meaneth the abusing of their ritches, shal­be laide to their charge, as we see in Ma­thew, when Christ saith: It shall be saide to such men, when I was hungry, yee fed me not, when I was naked yee clothed me not: therefore Mat. 25. goe yee cursed into euerlasting fire.

Some may thinke themselues without danger of this threatning, because they [Page] let not their golde and garmentes rust and Moth-eate for they put foorth their mo­ney and haue little in their purse, they haue but one suite of apparrell to their backe: but though they put foorth their mony, if they put it not foorth to that vse they should, if their garmentes perish not for want of wearing, if the poore pe­rish for wante of clothing it is all one, if men vse not their ritches rightly, they shall accuse them iustly.

Yee haue heaped vp treasures for the last dayes. This is the vanity of worldly men, they thinke their ritches shall serue them and continue till the worldes ende, but though theeues and wormes should not consume them; yet they will perish of themselues before that daye: therefore in the first Chapter hee hath compared rit­ches, to Grasse, and although men knowe in iudgement they are vncertaine, yet their affection, and practise is as their should bee no ende of them, and although manye will confesse themselues to bee mortall, yet they will liue and deale as if they should neuer dye. In the example of the ritch man, that built his barnes bigger, and saide to his soule take thyne ease, for thou hast foode laide vp for many yeares, wee [Page] may see the mindes and manners of other men.

Beholde the hire of the labourer, &c. This now was their fault the greatnesse wherof doth shew what great misery shall come vpon them, this word beholde is not vsed, but when some great and strange thing is spoken of: therefore because it is a thing monstrous and strange, that any should be so voyde of religion and humainty as to defraude the poore of their wages, he saith beholde, they did not onely not relieue the poore with their superfluous garmentes, but they did defraude and oppresse the poore, to increase their wealth and aug­ment their wardrop, but this is an euill ex­presly Leui. 19. 13 forbidden in the law [...]in Leuiticus it is said, thou shalt not doe thy neighbour wrong, nor rob him; and presently he addeth: The workemans hire shall not abide with thee vntill the morning; In Deutronomie it is saide: Thou Deu. 24. 14. shalt not oppresse an hired seruant, but thou shalt giue him his hire for his day: neither shall the Sunne goe downe vpon it, for he is poore, and therewith fastaineth his life, least he cry against thee to the Lord, and it be sinne vnto thee; Yet this hath beene a common sinne in al ages, according to the prouerbe; where the stile is [Page] lowe men soone goe ouer, and as it was a common sinne among the people, so it was commonly reprooued & threatned among the Prophetes. Ieremie saithe, Woe vn­to Ier. 22. 13 him that buildeth a house by vnrighteousnes, be vseth his neighbour without wages, and gi­ueth him not for his worke. Amos saith; Amo. 8. 4 Heare this O yee that swallowe vp the poore, that ye may make the needy of the land to faile; saying when will the new Moone be gone, &c. That we may buy the poore for siluer, and the needy for shooes, the Lorde hath sworne by the excellency of Iacob, I will neuer forget their workes.

Mathew saith: The Lorde wilbe a swift Mat. 3. 5 witnesse against them that wrongfully keepe backe the hirelings wages, and vexe the widow and fatherlesse; and this sinne of oppressing and defrauding the poore, was not onely commited and reprooued in the time of the Prophets but of the Apostles, as wee may see in the former Epistle to the Thessalonians, where the Apostle willes 1. Thes. 4. them not to defraude one another, for God is an auenger of all such things, and as it appeareth by these wordes of Iames: The labourers wages that is by you kept backe by fraude cryeth against you, therefore woe be vn­to you. As then ritch men defrauded those [Page] poore that wrought in their fields, so now they defraude those poore that worke in their shops; as this vice was then in hus­bandmen and occupyers of land, so it is now in tradesmen and makers of cloath.

The poore are defrauded of their wages diuers wayes.

1. When ritch men giue the poore no­thing for their worke.

2. When they giue not the poore suf­ficient wages, but will haue them doe two penny-worth or three halfe-penny-worth for a penny; as Jacob when he had serued for faire Rahel, hee was rewarded with bleare-eyed Leah.

3. When they change the wages of the poore, giuing them not the same but worse, not money but bad or deare com­modities.

4. When they keepe poore mens wages long in their handes, or longer then they should to their owne aduantage, and the poores disaduantage all these wayes, not onely some other ritch men, but Clothiers doe defraude the poore at this day: some haue many an houres worke for nothing: some doe change their wages, and paye them with bad or deare commodities, some doe keepe their money long in their [Page] handes and driue them to extremities, the most of them, I feare all, doe giue the poore too little wages for their worke.

There bee three rules of equity, that are respected in giuing of wages.

1 The first our Sauiour Christ himselfe speakes of, saying: Whatsoeur yee would that Mat. 7. 12 men should doe to you, euen so doe yee to them.

2 The second is that the Apostle Paul speakes of: Let him that stole steale no more, Ephe. 4. 28. but let him labour with his handes, the thing that is good, that he may eate his own bread and giue to him that needeth or that cannot labour.

3 The third rule is that common rule of equity, that not onely religion hath taught Christians, but that the light of nature hath taught men of all other trades.

First let vs see the equity of these rules that wee may iudge whether we be bound to them or no, and then see if we be ruled by them.

For the first, it is our Sauiour Christes owne rule, who hauing interpreted the lawe, and prescribed many duties of righ­teousnesse in perticuler, he sets downe this generall rule, whatsoeuer yee would by the light of nature, not by the corruption of nature, for so thorow a corrupt affecti­on, [Page] and when he is in a temptation, some man at some time would haue another to kill him as Saul, and some man thorow a corrupt affection would haue another too much to respect him, as the sonnes of Zebe­deus: but whatsoeuer yee would by the light of nature, whereby a man doth desire any thing that is fitte for him to desire, and that is fitte another man should doe to him, euen so doe you to another: as if our Sauiour Christ should say; Wouldest thou if thou wert poore haue another to releeue thee? then thou that art ritch releeue the poore: wouldest thou if thou wert a la­bourer haue answerable wages paid thee? then thou that hast thy worke done re­compence the labourer: yee see this rule cannot be excepted against.

The second is the rule of the Apostle Paul writing to the Ephesians, where hee Ephe. 4. calles poore men from stealing and euill meanes, and commaunds them to labour and vse good meanes to maintaine them­selues, so that if hee haue his limmes, his health, and cunning to doe the worke that the place where hee liues affoordes, and dooth dilligentlye labour in his calling: I take it wee may con­clude from that place of Paul, that such a [Page] man may and must by his labour sustaine himselfe, and be helpfull to others.

But it will bee obiected, if hee haue a charge hee cannot doe it, I answere, wee must suppose if hee hath children hee hath a wife, that is a second person to ioyne with him in labour: now the Scripture appointing men and women able of bo­dy, no other meanes but labour, wee must suppose that they may by their labour maintaine their children while they be lit­tle, vntill they bee also able to labour, which commonlye is not many, nor any long time: And thus it is among the Dutch folkes, who doe so labour and bring vp their children to worke that thereby they are susteined.

Therefore I conclude from this rule of the Apostle, that if anye cannot su­staine themselues ordinarilye, for I speake not but that there may bee some secret cursse or punishment of God vpon some man; As the Prophet Hagge sayth in his Hag. 1. first Chapter, They shall e [...]rne wages and put it in a bottomlesse bagge, but otherwise those that bee such able persons of bo­die, as I haue spoken of before, if they cannot sustaine themselues, if they wante not woorke, nor a dilligente hande in [Page] their worke, then it must follow they haue not an equall recompence for their worke.

The third rule as I said, is that equitie which is followed not onely by religious men by the light of religion, but also by those that haue no religion by the light of nature of all other trades, and that in the time and place where wee liue now, wee knowe that by nature men will not com­monly giue with the most wages, but with the least, and if some one or some fewe would, yet the multitude will not; therfore this rule also cannot iustly bee excepted a­gainst, especially if the circumstances bee weyed, and things be made proporciona­ble. Therfore I thinke it euident, that these rules must direct vs in the matter of giuing wages, and that all men should examine their practise therein by them: therefore now wee will consider whether Clothiers whome I doe specially indeauour to in­forme and reforme by this treatise, doe in their wages follow these rules or no. If any should inquire why I picke out Clothiers rather thē any other to speake of, I answer, because when I preached this sermon, my auditory consisted of them, & because con­sidering the greatnesse, variety, & continu­ance of their opressions, with the multitude [Page] of those that are oppressed, with the con­sequences that follows therevpon, I take it to be one of the greatest sinnes that in our age hath beene committed in this coun­trie against the second table of the lawe, also because some Clothiers haue shewed deafe eares in hearing it, vnwise tongues in speaking of it, I would see if they haue my better eyes to read it.

But in speaking of this matter, I would not be taken to speake against the trade of Cloathing, which I confesse is a necessary, a commendable and profitable trade, and the estate of our country considered, is in diuers respects to be preferred before ma­ny other trades. Also I would not be taken to speake against the persons of any that doe professe and followe this trade, much lesse my owne neighbours, but against the common iniustice that is crept into that trade Further, I would not be taken to ac­cuse all Clothiers this way, seeing there be many that I know not, as I will not euery way excuse any that I know. Finally, as I appeale to God that I haue no other pur­pose in writing hereof, then to further his righteousnesse and ritch mens happinesse, then to discharge my owne dutye, and to helpe the poores misery: so I wishe them [Page] whome this matter concernes, to be of the same minde in reading and practising of it, and therefore to consider whether they doe cut, not their cloath, but the wages of those that make their cloath, by the met­wand or rules aforesaid, or no.

For the first rule, I suppose Clothiers will not say in paying their worke-folkes wages they doe as they would be done to; if some will say so, let it be tryed by God and the countrie, when they haue read this discourse, and in the meane season let this reason disprooue it, that Clothiers do complaine of their Markets, and finde faulte with their Marchants, when their paines is much lesse, their gaines much greater, and their vsage much better then their poore worke-folkes.

For the second rule, that those that worke vnder them should by their labour sustaine themselues, and helpe those that cannot worke, and therfore their wages should be answerable that they might do so. Clothi­ers cannot say they follow this rule, for ex­perience teaches, that most of their work­folkes, except such as haue some other meanes to liue, or be of some rare hardnes of body and resolution of minde, to worke night and day, and be without charge, are [Page] so farre from being able to sustaine them­selues by their labour, that they must bee susteined by others, they are so farre from being able to giue a penny to those that cannot labor, that except such as be before excepted, they bee most of them beggers and haue need to take reliefe.

For the third rule, which is the common equitie that all men of other trades follow in giuing of wages, whether Carpenters, Masons, Thatchers, labourers, or any other, a workman that workes by the day hath at the least foure pence a day and meate and drinke. But Clothiers goe not this way to worke to finde their workefolkes meate & drinke, as in time past, they haue found out a cheaper way, therefore the comparison must be where there is no meate & drinke giuen: therefore let it bee considered, that in other trades those that worke for wages without meate & drinke, the soriest work­man, and that in the shortest dayes hath eight pence a day, and so as the workman is better and the dayes longer he hath nine pence, tē pence, & twelue pence a day; now let vs see whether clothiers folow this rule.

And first to begin with their Spinners, who commonly are women take not the soriest but the skilfullest & the diligentest, [Page] and they cannot earne in Clothiers worke, I meane those Clothiers that are called Blew men, aboue three pence or foure pence a day, both towards their owne find­ing, and their Wheele and Cardes, that doe weare much in that kinde of worke, marke that I say foure pence a day, which is the greatest earning of a Spinner in blewe worke that I can learne, that they may bring no instance against me. And marke that I compare the best Spinners with the worste labourers in other trades, and then see the difference, the other hauing eight pence a day in other trades, and these haue but foure pence. What difference is there then, if you compare the sorrie Spinner which can earne not three pence nor two pence a day, with the sorie labourer which hath eight pence a day, or the best labou­rer which hath twelue pence and ten pence a day, with the best Spinner that hath but three pence or foure pence. If any Clothi­ers should say that some Spinners wil earne more then three pence or foure pence a day, I disproue it by the confession of Clo­thiers themselues, who say, that Spinners and Weauers earne their penny very hard­ly; and by the practise of all such women who will refuse to Spinne and choose to [Page] burle, for which worke Clothiers giue but three pence, & in the best places but foure pence a daye, this the Clothiers deny not, but they defend it, and obiect that they set the poores children on worke also, it is true, else how should they make so much cloth, if they had not many hands about it, but children haue but childrens wages, they haue so much for a pound, or they spin thu [...] many knots for a peny, according to which rate the mothers can earne but two pence, three pence or foure pence at the most, what thinke wee can the children earne. Further, Clothiers obiect there must bee a difference put betweene men and women, this I will graunt them, yet women are as artificiall and profitable in those kindes of workes for the Clothier, as men could be if they were brought vp vnto it; but they wil further presse this obiection, and say; As maide seruants haue lesse wages then men seruants, by the same reason other women should haue lesse wages then men: but though maidseruants haue lesse wages, yet they haue better dyet & haue easier worke and weares lesse apparel, but many women that worke vnder Clothiers in spinning & carding, and breaking of Woll, doe toyle their armes, and foyle their clothes asmuch [Page] as many men of other trades, and yet haue so much lesse wages, as I haue sayde, the same women when they worke not with Clothyers but with other men, in other worke haue better wages, if they keepe a woman in child-bed they haue three pence a daye and meate and drinke, if they make Haye they haue three pence or two pence a day and meate and drinke, if shee reape Corne, shee hath foure pence and sixe pence a day and meate and drinke, those that carrie Tankardes in London can earne sixe pence and seauen pence a daye, all which are double the wages they haue in Clothiers worke, as afore is saide: yea if the same women doe worke with Clothi­ers themselues in other businesse, whether those before named, or any other, which yet are not so profitable to them as the workers of their trade, they giue them such wages as other men doe: why should they that would bee thought to haue the most Gentleman-like trade of others, bee the most base and beggerlie in their wages of all others? and why should they giue for the worke of their trade, which is more gainefull to them then any other businesse lesse wages then for anye other worke? But let it be granted, that the womans sexe [Page] should haue lesse wages then men, it can­not be granted that there should be diffe­rence more then halfe in halfe betweene them, when the woman spendes as much time, takes asmuch paines, and dooth as profitable worke as men of other trades, as I haue saide afore, but I will leaue the women that worke vnder Clothiers, and come to the men.

And first for their Weauers, their wages is thus much or so much for a Cloth, as it is finer or courser: but by the way marke that the Clothier sets the price, wheras in other trades men set the price of their owne worke, and other men aske their workmen either when they begin or when they haue done, what they shall paye, but Clothiers will set downe what these that worke shall haue, as if one man should beare two per­sons both of the buyer and seller.

Now the wages that the Weauers haue they deuide into three partes, two parts are appointed to two men that Weaue the cloath, the third part is allowed for a boye that windeth the Quilles, and to main­taine the charge and reperation of the Loombes and lightes. Now many wea­uers doe complaine, and that not sodenly, but often and aduisedly, not bad persons [Page] that care not what they say, but sober and honest men, that when they recken the dayes that they be about their cloath, and proportion their wages that they haue for weauing it, it growes but to sixe pence a day, and that it is as often but fiue pence and foure pence a day, when their worke is at the worst, then it is eyther eight pence or seauen pence a day when their worke is at the best, although as the order of these workemen is, they continue at worke from the bell to the bell, from foure of the clock in the morning, till eight of the clocke at night, which is three houres in a day long­er then other men of other trades doe worke, that haue greater wages, as I haue shewed, which time in the morning and euening consider, if it lesson not Weauers wages almost a fourth part, and then com­pare them, and see if Weauers haue much more wages then Spinners and Burkers that are women, and so if they haue any more then halfe so much wages then o­ther workemen haue of other trades, in which respect I knowe some Weauers haue wished themselues Taylors that haue foure pence a daye and meate and drinke, and I knowe some that haue leaft their Weauing wherein they serued a prentice­hood, [Page] and haue taken a Spade and a hooke, and I knowe some very skilfull in Weauing Clothiers worke, that haue left it and become learners to Weaue Dutch worke.

But Clothiers obiect, though this bee true, yet it is tollerable, because Weauers stroy not so much apparell as other trades men doe, and their worke not beeing so stirring, they spende not so much meate and drinke as others doe.

For answer to the first parte of this ob­iection: If some men of other trades stroye more, others doe stroye lesse, as Taylors, Shoomakers and Ioyners: but I see not but Weauers considering the wea­ring of their hoase behinde, and their dublets afore, doe stroye as much as la­bourers: if there bee any difference, the oddes of their wages for one daye, will mende the labourers shooes for twentye dayes.

For answere to the second parte of this obiection, that Weauers stirre not so much, and therefore eate not so much as workemen of other trades: but Taylors, Shoomakers, and some other, stirre not so much as they, and therefore by their reason eate lesse, and yet as yee haue seene [Page] haue more wages. But graunt that Wea­uers doe eate lesse meate then labourers, that which they spare from their belly ey­ther because they haue it not to eate, or if they will haue it so, because they haue not so great a stomacke, they spende in their strength, health and life, by getting colde and diseases, as wee see they looke not so freshe, nor liue not so long as labourers doe.

But if there were nothing to coun­teruaile that difference in apparell and dyet, is it reason that that which is spared from the poore mans backe and bellye, should bee put into the Clothiers pursse. It is not that the Prophet complaines of saying; Yee eate vp my people as it were Psal. 14. 4 bread. They keepe their riding Horses and their Dogges fatte, but they keepe their worke-folkes both very poore and leane.

But least anye should aske why I speake not of Sheeremen, I am not pri­uie to their wages, but I suppose it is not great, by the littlenesse of theyr estate that bee of that trade, diuers of them beeing the poorest in Townes, and none of them ritche that I knowe in these times: but I thinke Sheeremens [Page] wages is the best of the rest, and yet not so much as the wages of workemen of o­ther trades, for the greatest wages of a Shereman that is hyred by the daye is but tenne pence, though he doe worke from foure till eight of the clocke, which is as I sayde three houres longer then other tradesmen doe woorke, that haue as­much wages.

But if Sheeremans wages were not better then others that worke vnder Clo­thiers, they should liue worste of all, their tooles that they worke with bee­ing so costly, their worke so vncertaine, that must waite vppon the weather, and continues commonly but for the Winter part of the yeare, and as it is vncertaine so it is diuerous, and hath many turne-againes and dangerous, for if they leaue a cloath on the Tainter and it be stolne they be an­swerable for it: but although their wages be somwhat better then Weauers, by that time they haue forborne their mony some three, some sixe moneths, by that time they haue attended about Clothiers other busi­nesse many houres and halfe dayes for no­thing, and by that time the losse they su­staine by taking deere commodities be de­ducted, I suppose there will bee no great [Page] difference, especially by that time many of them haue beaten in flockes at least, for some Clothiers to make the cloath carry a counterfet shew, & haue set and dried their Cloathes vpon the Saboth day, and stray­ned their conscience as much as their Cloath vpon the taynter, they will be foūd poore sheremen, & this is the reason in my iudgement according to reason, that Clo­thiers growe more speedily and more a­boundantly ritch then other men, because their worke is done for halfe the valewe that other mens is: for consider with mee what it is to gaine by euery man that is their weauer, three pence or foure pence a day, by euery woman that is their burlier, Picker, Breaker or Spinner, two pence a daye and by euery childe that workes for them a penny or a halfe-penny a daye, if it were no more, what this amounts vnto, to those Clothyers that haue fiue hundred, foure hundred, three hundred, or a hūdred working vnder them more or lesse: or if yee will reckon it thus, that the Clothier gaines but a peny in euery pound of Woll spinning, as in the least presumption they must doe if it be weighed by the weightes of the Sanctuarie, it amountes to sixe shil­lings eight pence in euery cloath, there be­ing [Page] about foure score pound of yarne in a cloath, and if they gaine by the Weauer but halfe so much, although I haue heard workemen compare the Weauing and spinning equally together. To speake no­thing of that they gaine by their burlers and pickers, who haue but three pence a daye, nor to speake nothing of that they gaine by breakers and sheermen, yet that they gaine by Weauers and Spinners in this smallest estimation, comes to ten shil­lings in euery cloath, now to what summe growes that vnto them, that make a thou­sand, 500. 400. 200. cloathes in a yeare.

But they obiect against this, that some­time they gaine not ten shillings in a cloth towards all their cost and paines, but marke that, they say somtimes, I grant it; but that is sildome when they are ouer-seene in the choise of their Oade, Indeco ashes, or the like; or when their Oade setters are ouer-seene in setting their Fattes, but otherwise Clothiers themselues haue confessed, that their ordinarie gaine at the least reckoning is twice ten shillings in a cloath, not speak­ing of those course ones that they call Roges, but of such as may worthily beare the name of Broade cloathes, yea it is eui­dent that oftentimes they gaine three [Page] times, foure times then shillings in a Cloath and more, it is not knowne what.

But they say their gaines growes other­wayes then by their workefolkes, as by bui­ing their wooll, their oade, their indico, and the like, at the best hand, & by selling their Clothes well, I answer; first for their buy­ing, except the corrupt deuices that some (I hope not all) doe vse that way which I will not speake of, my Text onely reproo­uing iniury to the poore, I suppose their gaine is not great that waye, but as it falles out in all such vncertaine things, that some­time they may gaine, and sometime they may loose, sellers beeing as prouident as buyers: now for the gaine that they haue by selling, they meane by selling of time, to this I answere. Although I would haue such gaine examined by the rule and rea­son, whereby we condemne vsury, seeing they venture not charitably with the Mar­chant, but if his state crackes not their stocke holdes, though his ship sinkes: yet I deny not, but as they gaine sometime by their buying, so they gaine often by this kind of selling, although some time they loose by both. But their certaine, their or­dinary, and so their chiefe gaine, I dare say in the iudgement of reason, is that they get [Page] by & from the poore people, by the more cheape doing of their worke, then other mens, which is miserable gaine, as if a man should rob the spittle-house.

Now as wee haue seene the Clothiers gaine, let vs see the poores losse: in the law when they bought men, women, and chil­dren for mony, & kept them only for their worke, when the yeare of their freedome came, they might not send them awaye empty, but in this case I haue in hand, it is otherwise, that where some Clothiers dies worth twenty thousand poūd, some worke­man that hath wrought vnder him not se­uen, but twenty yeare, dies not worth twen­ty groates: let it bee considered how the poore can liue of the wages they haue, as it is set downe before what they can earne, if they be wel and not hindred by sickenesse, sucking children or the like: but if any of these hindrances fall vnto them, how shall they buy them & theirs bread, clothes, fire­wood pay their house rent, and such like necessaries for their life.

Yea this abridgement of wages is a cause of all the misery of the poore, both in bo­dy and soule, for by reason of their small earnings, they cannot spare an houre in a weeke, but must take the Saboth to washe [Page] their cloathes, to peece their ragges, to fetch a bundle of wood, when they should come to Church to serue God, yea they do not onely this way sinne by occasion there­of, but are hazarded vpon dangerous temp­tations of pilfring & stealing, as Agar said: Prou. 30. giue me not pouerty, least I steale, which I feare is one woful meanes of many of the poores liuing, let it be considered Christianly and equally if it bee not so that by this meanes a fewe Clothiers in a countrye growe ritch and many thousandes growe poore, and if the inritching of two or three in a Towne, bee not the impouerishing of many, if I may not saye the hindring of all the Towne, for not onely those that worke vnder them, finde it those waies yee haue hard, but other Townsmen also: and not to speake of that that other men beare out, rates according to their ability, that is seene when Clothiers go away, much more easily in that their ability is not seene, that other men maintaine the minister of their landes and labours, when Clothiers do no­thing: that they do put away Corne, either that they buy for dayes, or that they haue growing, to their workefolkes at a greater rate then the market, & so are occasions of raising the price thorow the country. But [Page] onely to speake of that that is pertinent, to my purpose that other men partly by com­pulsion, and partly by compassion are faine to releeue those by charity, whome the Clothiers as before doe impouerish by in­iury, other men lend the poore money, Corne and other things, beeing faine to loose it, when Clothiers if they lend them any thing will paye themselues againe in their worke.

The Prophets doe much and often com­plaine of ritch mens grinding the faces of the poore, flaying of their skinnes, & buy­ing the needy for siluer, and for shoes: now who may be charged with these things, in our time and in our country, but the Clo­thiers that generally doe deale with them.

But some will say the Marchantes deale as euill with their workemen, patching and pressing them with commodities, if the Marchantes doe so, as I know some haue done, and thinke still some doe▪ they are in the same condemnation, but who doth it in any comparison of number or measure like the Clothiers, who haue all the time and all the labour and all the cunning, I wil not say of all, but of almost all the poore, for all which in the winding vp the poore get no­thing but a lowse.

But as it is wisedome and iustice in all controuersies, to heare both tales, so be­sides their perticuler obiections that before haue fallen in by the way, let vs heare fur­ther what Clothiers can aleadge for them­selues, either against this occasion, or for their owne accusation.

Clothiers pleade for the defence of their course in this wages, and say they may giue their workefolkes lesse wages then others doe, because they set their workefolkes on worke all the yeare, when others some­time doe want worke, by the waye, marke that wee haue their confession, that they giue their workefolkes lesse wages then other men doe theirs: now they saye they may doe so for this reason, that they set them on worke all the yeare, which saye they, others doe not: but to this I an­swere, if they doe set them on worke all the yeare, they haue the more gaine, and not the lesse worke, is this a good reason, that because the poore doe leng­then their worke, therefore they maye shorten their wages: but most Clothyers doe not set the poore on worke all the yeare, but all Labourers and Masons doe sometime want worke in Winter, so doe their workefolkes in Summer, and their [Page] workefolkes in Summer doe worke in the fieldes about Haye or Corne, and haue the wages of Labourers aforesaid, that is foure pence and sixe pence a day, and meate and drinke, but in Winter when Labourers shall want worke & shall spinne and carde vnder them they cannot earne two pence or three pence, towardes their bread and drinke, and whereas husbandmen giue better diet and better wages in haruest for their hast, Win­ter being the Clothiers time of haruest and hast, they giue no more then their former pittance.

The Clothiers say we can haue our worke done thus, & if one will not another will. I answere, necessity hath no law, the poore must worke sot little rather then sit still for nothing, for among the Clothiers thēselues there is this prouerbe; Of a hard earned pen­ny a man may liue, but of none he cannot: in other cases they can see, and would saye men must not looke what they can haue, or what they can doe, but what they may and what they should.

They haue another obiection much like the former, the poore were better doe thus then doe nothing, because (for that must follow) that halfe a loafe is better then no breade, true, but if they themselues al­wayes [Page] should giue a pennye for a halfe penny loafe, it would in time make them haue a thin purse and thin cheekes. That I may omit nothing that they can saye for themselues, it is further obiected, that try­all hath beene made, and the poore will earne more in Clothiers worke, then they can doe in any other worke. But if they meane by poore men of other trades, as Masons, Shoomakers, Taylors, Thatchers, Labourers, &c. Then it is vntrue, for I haue shewed before, that all these haue much more, & many of them double their work­folkes wages: therefore they must meane women and children, and then I answere; though this that they saye of them were true, yet this doth not iustifie their giuing of small wages, because in no other worke they can make better earnings, for that woll in our country is the commonest com­moditie whereunto the poore haue beene most vsed, because wollen cloath is most vendable at home and abroade, and the poore haue not bin vsed to worke in hemp, flaxe, or any thing here aboutes but wooll: therfore it is no maruell, though being try­ed with those things they are vnacquain­ted withal, they can earne little, specially at the first, but yet their obiection so farre as [Page] it concernes women and children, namely that they can earne more in Clothiers worke, then in other worke in vntrue, ex­cept our clothiers meane to ioyne with thē vnder Clothiers worke, those that make White, Bayes and Sayes, &c. Which my purpose is to deuide from them, and to ac­cuse only Blew men, especially in the grea­test part with this iniustice, for those that spin Dutch worke do earne more thē they can in Blew worke, for they that make Baies and Sayes, some giue a penny for the spinning of six knots, some a peny for seuen knots, & some a penny for eight knots, we will take it in the middest, that the poore haue a penny for seuen knots: our Clothiers that put out their worke to bee spunne by the knot, giue but a penny for nine knots, now this is the difference betweene their knots the Bay men or Dutchmen, they haue eighty yards spunne for a knot of their worke ready carded or cōbed, & our Clo­thiers haue forty elles spun for a knot vn­carded, now account the carding, as it is ful halfe the worke, waying the wearing of their cardes, and count the two knots that Clothiers haue done more then the other, and account forty quarters, that makes [Page] tenne yardes in euery knot which is nine times ten yardes in euery penny, which makes two knots more, and then you may see that those that spinne for Clothiers doe foure knots in euery peny more then those that spinne Dutch worke. If the Clothiers will say they may spin their worke faster, I answere that is not alwayes so, for some Clothiers sending their worke halfe bro­ken and halfe seamed, dooth much hin­der them, and yet if it were alwayes so, the handsomenesse and cleanelinesse of the Dutch worke in comparison of theirs will recompence that differene, besides when women spinne wooll for other men, either to make stockings or such like, they haue three pence for the worst, foure pence, and fiue pence a pound, which is duble Clo­thiers wages, & men that be Linnen Wea­uers can earne twelue pence in a day, when their weauers cānot earne aboue six pence, those that weaue coūtry worke as they call it, our huswifes cloath can earne 12. pence in a day, when if they weaue for clothiers they cannot earne sixe pence, those that weaue Pouldauis can earne nine & ten pence a day those that beate hemp & such like in bride­well can earne ten pence & 12. pence a day, finding themselues, yea if women & childrē [Page] can finde any thing else to do, they will not worke vnder the Clothier, if they can haue either Crabs, Slowes, Pescodes, gleaning broome, birtch, or rushes in the fieldes, they will not doe their worke, as themselues will confesse, that in sometime of Summer they can get no spinning, what is the rea­son but this, they giue so little wages, Clo­thiers obiect and say, there can but few in comparison bee set a worke otherwise then vnder them; grant that, and grant withall that Clothiers haue the time, cunning, and strength, as I said before of those multitude, and that the more worke vnder them, the more they gaine by them: will either equi­ty, charity or humanity suffer, that they should haue their worke without answera­ble wages. Clothiers aske how the poore would liue if they did not set thē on worke, aswell they might aske how Sailors would liue if marchants or owners of ships did not imploy thē, or how any other whose liue­lihood stands vpon their cunning & labour would liue if they were not set a worke, but woll as hath bin said, being the chiefe com­modity of our coūtry, there must be cloath making to serue not only our own but other coūtries & much people must be imploied that way, as in France they be [...] [Page] wayes should giue a pennye for a halfe penny loafe, it would in time make them haue a thin purse and thin cheekes. That I may omit nothing that they can saye for themselues, it is further obiected, that try­all hath beene made, and the poore will earne more in Clothiers worke, then they can doe in any other worke. But if they meane by poore men of other trades, as Masons, Shoomakers, Taylors, Thatchers, Labourers, &c. Then it is vntrue, for I haue shewed before, that all these haue much more, & many of them double their work­folkes wages: therefore they must meane women and children, and then I answere; though this that they saye of them were true, yet this doth not iustifie their giuing of small wages, because in no other worke they can make better earnings, for that woll in our country is the commonest com­moditie whereunto the poore haue beene most vsed, because wollen cloath is most vendable at home and abroade, and the poore haue not bin vsed to worke in hemp, flaxe, or any thing here aboutes but wooll: therfore it is no maruell, though being try­ed with those things they are vnacquain­ted withal, they can earne little, specially at the first, but yet their obiection so farre as [Page] it concernes women and children, namely that they can earne more in Clothiers worke, then in other worke is vntrue, ex­cept out clothiers meane to ioyne with thē vnder Clothiers worke, those that make White, Bayes and Sayes, &c. Which my purpose is to deuide from them, and to ac­cuse only Blew men, especially in the grea­test part with this iniustice, for those that spin Dutch worke do earne more thē they can in Blew worke, for they that make Baies and Sayes, some giue a penny for the spinning of six knots, some a peny for seuen knots, & some a penny for eight knots, we will take it in the middest, that the poore haue a penny for seuen knots: our Clothiers that put out their worke to bee spunne by the knot, giue but a penny for nine knots, now this is the difference betweene their knots the Bay men or Dutchmen, they haue eighty yards spunne for a knot of their worke ready carded or cōbed, & our Clo­thiers haue forty elles spun for a knot vn­carded, now account the carding, as it is ful halfe the worke, waying the wearing of their cardes, and count the two knots that Clothiers haue done more then the other, and account forty quarters, that makes [Page] tenne yardes in euery knot which is nine times ten yardes in euery penny, which makes two knots more, and then you may see that those that spinne for Clothiers doe foure knots in euery peny more then those that spinne Dutch worke. If the Clothiers will say they may spin their worke faster, I answere that is not alwayes so, for some Clothiers sending their worke halfe bro­ken and halfe seamed, dooth much hin­der them, and yet if it were alwayes so, the handsomenesse and cleanelinesse of the Dutch worke in comparison of their will recompence that differene, besides when women spinne wooll for other men, either to make stockings or such like, they haue three pence for the worst, foure pence, and fiue pence a pound, which is double Clo­thiers wages, & men that be Linnen Wea­uers can earne twelue pence in a day, when their weauers cānot earne aboue six pence, those that weaue coūtry worke as they call it, or huswifes cloath can earne 12. pence in a day, when if they weaue for clothiers they cannot earne sixe pence, those that weaue Pouldauis can earne nine & ten pence a day those that beate hemp & such like in bride­well can earne ten pence & 12. pence a day, finding themselues, yea if women & childrē [Page] can finde any thing else to do, they will not worke vnder the Clothier, if they can haue either Crabs, Slowes, Pescodes, gleaning broome, birtch, or rushes in the fieldes, they will not doe their worke, as themselues will confesse, that in sometime of Summer they can get no spinning, what is the rea­son but this, they giue so little wages, Clo­thiers obiect and say, there can but few in comparison bee set a worke otherwise then vnder them; grant that, and grant withall that Clothiers haue the time, cunning, and strength, as I said before of those multitude, and that the more worke vnder them, the more they gaine by them: will either equi­ty, charity or humanity suffer, that they should haue their worke without answera­ble wages. Clothiers aske how the poore would liue if they did not set thē on worke, aswell they might aske how Sailors would liue if marchants or owners of ships did not imploy thē, or how any other whose liue­lihood stands vpon their cunning & labour would liue if they were not set a worke, but woll as hath bin said, being the chiefe com­modity of our coūtry, there must be cloath making to serue not only our own but other coūtries, & much people must be imploied that way, as in France they be imploied in [Page] gathering of grapes, and treading of wine-presses. But as Clothiers aske how the poore would liue if they were not set a worke by them, so I aske how the Clothi­ers would liue and haue their worke done without them, they will answere; they would keepe seruants in their houses to do it, they could not haue the tenth part done that is now, and yet it would be more then double the charge to them it is now. Clo­thiers aleadge further for their defence, it was thus before we were borne, I answere, it is like the saying that some vse in the case of Tithes, there was neuer more paide saye they, when their knowledge reaches but to yesterday in comparison of euer, or ne­uer: but if it were so as the Clothiers say, prescription is no good plea in an euill thing, yet though it might bee thought e­quall then when all things were at a lo­wer rate, it cannot be equall now when all things are doubled, and some things tre­bled in price.

If the poore shall paye very deare for the things they must liue by, as their come, their white-meate, their wood, and the like, and take very cheape for that they should liue by, that is their worke, tell mee [Page] what a harmony this will make. And if it were so, wil Clothiers holde the anciēt wa­ges for the poores worke, and not the an­cient prices for their Cloath: but Clothiers say their wooll and other commodities cost them dearer then in old time; of their owne mouth we will condemne them, for shall the price of all other things been increased and not the price of the poores worke, is it equall that they should giue more for that they receiue of the ritch, and not giue more for that they receaue of the poore.

They saye they followe the common course, that all other Clothiers doe in this point, true indeed, if it were but the abuse of one or two, I would haue thought it my dutie to rest in a priuate admonition, but because it is so common a thing, it requires a publike reprehention, but the moe the worse, as Moses saith; Thou shalt not follow Exod. 23. 1 a multitude to doe euill: they aleadge they can giue no more wages, to liue thēselues. Let Clothiers themselues answere this ale­gation, some of them, haue in other com­munication confessed, that their gaine som­time haue beene too great, when they haue doubled their stocke in one yeare, other [Page] haue confessed they haue gained almost so much by making out one loade of Wooll, as their wooll cost them, others haue said, if they meete with sure marchants, it is the best trade vnder heauen. Let the waight of this publike cause obtaine pardon, for this rehersall of priuate speeches, specially mea­ning no man, further let the state of Clo­thiers answere this allegation, who for their wealth may bee preferred before all other yeomen, and compared to many, if I may not say any Gentlemen.

Let the manner of their liuing answere this allegation, besides that which they spare, they spend some 300▪ some 200. some 100. pound, some a hundred marke a yeare, when their poore workefolke spare nothing but spend their cheekes. Some clothiers say they giue a farthing or a halfe penny in a pound for spinning more then was wont to be giuen, other deny this and say it was as much thirty yeare a goe, but grant this that some doe so, yet those that doe so their worke is not so well broken as is was wont, & therfore it is worse to carde, it is not so well seimed as it was wont, and therefore they haue not only more Wooll to the pound, but also it is worse to spinne, [Page] and the Clothier will haue it drawne much smaller then in time past, for in time past they put fiue score and foure score and six­teene pound in a cloth, and now they put but foure score or foure score & foure, that is as long as the former, and so it is a lon­ger thread and is worse to reele, which things laide togeather, it appeares for this halfe penny or farthing, the spinners doe a penniworth of worke at the least, and so gaine by it as Dickins did by his dishes, some Clothyers also saye they giue twelue pence and two shillinges in a Cloath more fore Weauing then was vsu­all in ancient time, but I haue heard o­thers affirme the cleane contrarye, that the clothes they were wont to giue twen­tye shillings for, now they giue but fore­teene or fifteene shillings.

But some Weauers doe confesse that some Clothiers for some course clothes do so, but for that they take away the thrums that Weauers were wont to haue, they will haue their Cloath stopt at least at one end, and for that the yearne of those course clothes is drawne almost as small as of their fine clothes, the hindrāce they haue with knitting of knots thorow the often [Page] breaking of their loose and twittered yarne, stands the weauer in foure shillings or fiue shillings, for that twelue pence, and this prooues it to bee so, because Weauers could in time past weaue three of those cloathes, in the time that they can weaue two now: and as this is the losse of the Weauer, so it is the gaine of the Clothier, for the smalnesse of the yarne makes it goe much further, and makes the cloath finer, though neuer the better. So that yee see that the increase of their wages that Clo­thiers speake of, is the deminishing of their wages, and that worke folkes get by it ouer the shoulders: and that it is so, ap­peares by this, that worke-folkes of these trades cannot liue so well by much, vnder the Clothiers now, as they haue done in times past.

If they will say, that is because they haue not so much worke as in time past, I an­swer, that is not all the cause, for those that haue worke enough haue too much a doe to liue, for yee may conceiue in reason what a portion of liuing the former pro­portion of wages will affoorde. Therefore these allegations of giuing more wages then in times past, when they knowe that [Page] there is more time spent, and more worke done then in time past, cannot but pro­ceede from an euill conscience.

The Clothiers say though they should giue more wages for their worke, the Mar­chant would giue neuer the more for their Cloth, but the reason of Marchantes stic­king at prises, is as I take it, because their Cloath▪ commonly is so bad, and Clothi­ers gaines so sufficient, but if their Cloath were good, and they could not afforde it so good cheape, Marchants must and would giue a greater price; but if Marchantes did not increase their price, Clothiers might in­crease their wages, that the poore might liue better, and yet themselues liue well enough.

Clothiers obiect that some that worke vn­der them grow ritch, but I haue shewed be­fore that of their wages, except some rare person, that keepes himselfe single, and bee of extraordinary hardnesse and disposition of sparing, and if he be marryed hath a spe­ciall helpe by his wiues portion and paine­full labour, & no hindrance by any charge, or some other furtherance by some friends, to keepe a cow or two they cannot liue, but if any of those workefolkes which I haue [Page] anotomized before, except peraduenture some that God will specially blesse, as hee makes good his promise of blessing in all degrees that waye, as in some hee makes good the threatning of his cursse, other­wise for the common sorte, if they attaine to any wealth, if it be not by stealing, it is by buying of flockes and course wooll, by making of remnants and climing to it by Clothiers steps, and not by their worke and wages.

Clothiers saye there will alwayes bee poore, as the Scripture saith: it is true, there will alwayes bee blinde, sicke, and lame, that cannot worke, and there will be some other poore that God will punish with po­uertie for their sinnes, and some that God will exercise with pouertie for their tryall, though it commonly comes to passe by meanes of the oppression of the ritch: but because there will bee poore, can that ex­cuse them that make them poore. It is in this case as it is in that our Sauiour Christ speakes of offences; Necessary it is that of­fences should come, but woe be to that man by Math. 8. whome they doe come.

Clothiers saye they would bee poore though they had neuer so much wages, so [Page] some would be leane though they had ne­uer so much meate, shall men therefore with-holde from them compitent foode, but though some would be vnthriftie, yet others no doubt are as carefull to thriue in their calling, as Clothiers bee in theirs, if they had meanes for it.

Clothiers say the people be as poore in other countryes as they be in this countrie, it may be so, for the estate of some coun­tries is more harde and homely then ours, as it is sayde the Mayiors and chiefe men of some Townes and corporations haue beene Thatchers, but if the people bee poore by the prouidence of God and not by the oppression of men, it is not the thing that I meddle withall, but those that shall haue the labour and sweate of Gods people, and not rewarde them ac­cording to the rules of equitie, this is the matter that I reprooue, and if in those countries they speake of there be any per­sons of trade that giue so little wages for so much worke, yet if they themselues bee of meane estate, and the woorke whereabout the poore are imployed will yeelde them no such gaine or aduantage as to giue anye greater recompence, [Page] and so doe proportionably, though not e­qually, beare the hardnesse of the time and place with the other, this is not the thing that I condemne, but when any that set poore on worke shall be of great abilitie, and the labour of the poore affoording them great profit, as it is with Clothiers, and yet they shall not rewarde them com­petently for their labour, but by defraud­ing or abridging their wages, they growe ritch by others pouertie, this is the woefull gaine that Iames speakes of here, and that they are like to paye deere for at the last.

And as Clothiers say, they bee as poore in other countries where be no Clothiers, so they saye there bee as poore of other trades in this countrie, but obserue it, and you shall finde, there is no comparison be­tweene the number of poore of other trades, put them all together, and those that worke vnder Clothiers: and yet those that be poore of other trades, how growes it ordinarilye, not from the littlenesse and likenesse of their wages with the Clothiers workefolkes, for yee haue seene the diffe­rence betweene them before, but it seemes to growe from hence, that their wiues and children who worke vnder the Clothyer [Page] for such trifling wages as I haue spoken of, doe eate vp that the men doe earne.

Clothiers say the poore doe steale from them, it is like many of them doe, though themselues be the occasion of such temp­tation: it is a faulte in those poore that doe so, and the Scripture reprooues it in other places, and appoints punishment for it, but it is the other kinde of theft that Clothi­ers vse to them, that Iames controules here, as one saith; There bee some theeues doe weare chaines of Iron, and some doe were chaines of Golde: if the poore had as good meanes to punish this kinde of theft, as Clothiers haue to punish the o­ther, I would neuer haue set my Penne to Paper for them.

Notwithstanding all this, the Clothiers say, it is a good thing to set the poore a worke: True it is, so as the poore in work­ing may haue a conuenient refreshing, a comfortable expectation, and equall satis­faction for their worke, otherwise a man may do euill in setting the poore a worke, as Pharao did euill in setting the Israelites to make Bricke, and as these men did that set the poore to reape their fields, when it tends to iniury and oppression.

Yet some of them thinke it their vertue thus to set the poore a worke, but if it bee a vertue, it must be a vertue of the second Table, and must either be equitie, or cha­ritie equitie: it is not as I haue shewed be­fore, because it agrees not with any of the rules of equitie, and charitie it is not, for that is ouer and aboue equitie.

But let vs in a worde of two a little consider of some Clothiers charitie, which I speake of not as the Apostle saith to the Corinthians, to shame them, but as my be­loued brethren to admonish them, and to take away the shadowes that vse to blinde them: for I knowe not my selfe if I haue any other purpose in this discourse then to profit them one waye, and those that I plead for another waye. Some Clothiers doe giue foure pence, some sixe pence a weeke to the poore, but one or two of their Spinners doe bring it them home againe by Tuesday night in their worke, then what doe they and the rest of their workfolkes bring & giue them, some a pe­ny, some two pence, some three pence and foure pence euery day in their worke, & so the Clothiers fill their houses with spoile, and where they would be ashamed to take [Page] an almes of any ritch man, they are not a­shamed to take an almes of euery poore man: they bid their poore workfolkes at Christmas to a dinner, but what is that whē they dine with thē twenty times in a yeare. Let Clothiers pay the poore competently for their worke & keepe their pottage, and if they did so, some of their moth-eaten garments would bee of the poore folkes backes, and some of their fattie platters of the poore folkes tables: but a word or two more of Clothiers charitie. Some of them will at their death giue the poore fiue poūd or ten pound; indeede somewhat is better then nothing, and better late then neuer: but those Clothiers that haue liued in any great occupying but ten yeare, if when they dye they should giue to the poore ten score pound, in my iudgment they should dye in their debt.

But that I may omit nothing that may be said for Clothiers, and that by their best friends it is obiected, that many Clothiers be religious men, and the specialest men in Townes, & such as haue bin speciall instru­ments to further the gospell. It is true; The grace of God hath appeared, and brings salua­tion Titus. 2. to all men, that is, all sortes of men, [Page] and so to Clothiers aswell as others, and God forbid that I should denie them all the good opinion of religion, more then to anye other men of anye other lawfull trade. And but that I will not speake perti­cularly against any, I could speake perticu­lerly for some.

But for all that, let vs iudge of religion not as wee conceit it, but as the Scripture 1. Tim. 3. speakes of it: Paul saith, Religion hath Godlinesse ioyned with it, and it hath Justice Iob. 1. ioyned with it: as it is sayd of Iob, Cornelius, and other religious men, they were iust and feared God: It hath mercy ioyned Iam. 1. with it, as James sayth; Pure religion and vndefiled before God. Is this to visite the fa­therlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the worlde.

But what contrarye things are there in most Clothiers, I speake not of all, but yet of some that pretend religion, what vn­holinesse and breach of the Sabboth daye is there among them, and that ordinarilye by themselues, their seruants, their worke­folkes, their cattell in iournying, sending and receiuing of cloathes too and from Mill, setting their Fattes, setting their [Page] Taynters drying their Wooll, &c. AS if theirs were such a Goulden trade, that Godlinesse it selfe must giue place vn­to it.

What vsurie, yea what biting vsurie doe most, may I not say all Clothiers commit in putting out their clothes to Marchants not for ten in the hundred, but for twenty, for thirty in the hundred, which doubtlesse is one cause of the breaking and vndoing of many Marchants at this day. What extreame deceite doe Clothiers vse, not onely to the poore, as I sayd before, but to all the Queenes subiects, yea to the peo­ple of other countries, in setting a coun­terfet glose vpon their cloath at one end, and straining it from end to end, so that it is not that within that it seemes to be with­out, it is not so long nor so broad, so iust nor so strong as it seemes to bee, but will shrinke vnreasonably, which I speake not onely in answere to the former obiection, but in the way of an admonition to ioyne practise of religion vnto profession. For considering the number of the poore, the manner of their liuing, and that by occa­sion of the vneuen proportion of the Clo­thiers dealing, I cannot sufficiently pittie [Page] it in the poore, nor mislike it in them, and I do verilie thinke if Ieremie had seene such a thing as this, he would haue put it among his Lamentations. I pray God mooue the Maiestrates by some meanes to consider how it might bee reformed, eyther some other way that may seeme good to their wisedome, or by appointing Clothiers to put out all their spinning by the knot, and that they may giue a penny for so many knottes of course worke, and for thus ma­ny of fine worke, as shall be thought com­pitent for the poore, and to allowe so much for the Weauing as is giuen for the spinning, which is thought to be propor­cionable. These two things in my iudge­ment would amende all this disorder, though there were no medling with the wages of their pickers, burlers, breakers, or any other, for then if they did not in­crease the wages of burlers and such wo­men, they would not doe that worke, but spinne, and if they did not giue compe­tent wages to other men that worke vnder them, they would not doe that worke but Weaue.

And where the Clothiers will obiect, then the poore will not doe their worke [Page] well, if they be tyed to giue them certaine wages: the answere is, they haue the same bridle for that which they haue now, to change their workefolkes. But considering the multitude of poore, the Clothiers haue gotten the lawe into their owne hand, as wee saye, the liberty that they haue, and practise that they vse to abridge the wages of their workefolkes, is a cause of all the misery of the poore people in our coun­trie at this day. But vntill there be a lawe to binde them that be euill in this trade, let euery good man, as Paul saith to Timo­thie, bee a lawe to himselfe, and labour to doe well, and well will come on it Al­though there be some good men Clothi­ers, yet most of them, if I may not say all of them, doe wante eyther conscience or consideration. Nowe to helpe them in this, I would haue them diligently marke what the Apostle Iames saith here; Goe to howle and weepe for the miserie that shall come vpon you, the labourers wages that haue reaped downe your fieldes which is of you kept backe by fraude cryeth against you, &c.

When I preached this Sermon, and vr­ged these wordes against Clothiers, some obiected that Iames speakes not against [Page] them, but against husbandmen, but so a man may put all doctrine from himselfe, because the Scripture speakes not of his name, of his country or trade, but we must know if if be the same fault, thought it be in another person or trade, it deserues the same reproofe and punishment.

It was further obiected, that the Apos­tle speakes not against those that gaue too little wages, but against them that gaue none at all. By which kinde of caueling we see how loath this diuell is to be cast out: but shall we thinke they were so inhumane and barbarous, being of the Church, as to giue them nothing at all for their worke: if that had beene so, the Apostle needed not haue saide after in the eight verse to the poore; Be patient therefore brethren till the comming of the Lord; for they must haue dyed quickely, but hee speakes of such an iniury as was a continuall exercise of their patience. To conclude the Apostle saith: The cry of the poore is entred into the eares of Gen. 4. the Lord of Hoastes; the like is saide: That the blood of Abell cryed for vengeance a­gainst Caine, so it is saide, the cry of Sodome was exceeding great: the stone in the wall Abac. 2. 11. and the beame in the house shal cry against [Page] those that set them vp by euill meanes.

It is true that all sinnes doe come to the eares of the Lorde, but some sinnes bee so monstrous and prodigeous, that he dooth vehemently witnesse his knowledge and misliking of them then others, God is cal­led the Lord of Hoastes or God of armies, because he hath al creatures at commande­ment to execute his iudgementes, he had Beares to deuoure the children that moc­ked the Prophet Elisha, he had dogges to deuoure Iesabell, he had Flies, Frogs, and Lice, to deuour the land of Egipt, & he hath an hoast of Angelles to take vengeance of wicked men, it is said, Defraude not one ano­ther 1. Thes. 4. in any matter, for God is an auenger of all such things; and it is saide: No vnrighteous 1. Cor. 6. person shall inherite the kingdome of God, meaning if he continue so and repent not, to leaue his vnrighteousnesse.

Lay these Scriptures to your course, and then doe that that belonges to your com­fort, looke without parciality into it, and I hope yee will see it looke farre enough vnto the time when yee must answere it, and then I doubt not yee will reforme it. Now if the sinne be so great to keepe back the wages of those that labour corporally, [Page] what is it to keepe backe the wages of those that labour spiritually? for Christ saith of those, The Labourer is worthy of his wages; and the more excellent the labour is, the greater wages is due vnto it: but I would haue the indignitye and ini­quitie of this considered, by compa­ring it with the former, and so will end with this prayer to God, that hee would draw vs and keepe vs from both these euilles, and teach and strengthen vs eue­ry waye to doe well.