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1. Tim. Chap. 4. vers. 8. For bodilie exercise profiteth litle: but Godlinesse is profitable vnto all thinges;
1. Tim. Chap. 4. vers. 8. For bodily exercise profiteth little: but Godliness is profitable unto all things;
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as having the promise of the life present, and of that that is to come. OF the wound, & cure of sinne;
as having the promise of the life present, and of that that is to come. OF the wound, & cure of sin;
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or rather of the death of sinne in the soale, & the life of righteousnesse by Iesus Christ, we haue heard alreadie.
or rather of the death of sin in the Soale, & the life of righteousness by Iesus christ, we have herd already.
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Of the which our Sauiour saith in the 5. of Iohn, Verilie verilie I say vnto you, the houre shall come and now is,
Of the which our Saviour Says in the 5. of John, Verily verily I say unto you, the hour shall come and now is,
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when the dead shal heare the voice of the son of God: and they that heare it shall liue. when the dead shall hear the voice of the son of God: and they that hear it shall live.
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And wee haue heard, and beleeued, and liue in God.
And we have herd, and believed, and live in God.
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Of the course of which life in godlinesse, and the blessed benefite of the same, wee haue nowe to heare farther out of this sentence of the Apostle:
Of the course of which life in godliness, and the blessed benefit of the same, we have now to hear farther out of this sentence of the Apostle:
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which depending on the former, as a reason of his exhortation there vnto Godlinesse, containeth doctrine, & admonition: Doctrine, for the whole Church;
which depending on the former, as a reason of his exhortation there unto Godliness, Containeth Doctrine, & admonition: Doctrine, for the Whole Church;
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as admonition likewise for the same: but, properlie for Timothie;
as admonition likewise for the same: but, properly for Timothy;
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a man, and a minister, young in yeares, but graue and austere in manners, verie much, if not too much:
a man, and a minister, young in Years, but graven and austere in manners, very much, if not too much:
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hauing alwaies before his eies that dutie, which this our Apostle himselfe otherwise embraced, where hee saith, I beate downe my body,
having always before his eyes that duty, which this our Apostle himself otherwise embraced, where he Says, I beat down my body,
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and bring into subiection, least by anye meanes vvhen I haue preached vnto others, I my selfe should bee reiected. and bring into subjection, lest by any means when I have preached unto Others, I my self should be rejected.
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Yet missing the rule, of too much superstitiō, or too little descretion, in going too far, (as Nimium, and Parum, Too much, & too litle, are still in our way for every godly duty:) the Apostle calleth him back,
Yet missing the Rule, of too much Superstition, or too little discretion, in going too Far, (as Nimium, and Parum, Too much, & too little, Are still in our Way for every godly duty:) the Apostle calls him back,
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as els where by special admonishment to look vnto his stomacke;
as Else where by special admonishment to look unto his stomach;
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so here by these generall wordes, Bodily exercise profiteth litle: and lesse in deede he meaneth, then Timothy took it.
so Here by these general words, Bodily exercise profiteth little: and less in deed he means, then Timothy took it.
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Wherein to bleare his eies a litle, who stared to much on it, he setteth before him another obiect,
Wherein to blear his eyes a little, who stared to much on it, he sets before him Another Object,
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so much more greate & excellent, that, because it swalloweth vp the first, wee also will stay our selues in the cōsideratiō of this, in these words, but godlinesse is profitable vnto all thinges,
so much more great & excellent, that, Because it swalloweth up the First, we also will stay our selves in the consideration of this, in these words, but godliness is profitable unto all things,
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as having the promise of the life present, and of that that is to come. as having the promise of the life present, and of that that is to come.
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Wherein wee haue two pointes, a doctrine, and the same assured by a reason to vs:
Wherein we have two points, a Doctrine, and the same assured by a reason to us:
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the doctrine, in these wordes, Godlinesse is profitable vnto all thinges:
the Doctrine, in these words, Godliness is profitable unto all things:
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the Reason, in these, as having the promise of the life present, and of that that is to come.
the Reason, in these, as having the promise of the life present, and of that that is to come.
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Of the which wee may note, first, how the Apostle speaketh, which is, abstractive, as they say, in the Abstract, and not in the concrets; schoole-rearmes, but of easie vnderstanding;
Of the which we may note, First, how the Apostle speaks, which is, abstractive, as they say, in the Abstract, and not in the concretes; schoole-rearmes, but of easy understanding;
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the one, noting the qualitie alone and by it selfe considered; the other, the subiect, or person with the qualitie, or in whome is that qualitie.
the one, noting the quality alone and by it self considered; the other, the Subject, or person with the quality, or in whom is that quality.
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And this no doubt also but the Apostle meaneth, namelie, that the godlie person hath the promise;
And this no doubt also but the Apostle means, namely, that the godly person hath the promise;
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and yet hee both not so speake, but saith, that Godlines hath the promise: and why? because the godlie person, for his godlinesse, and not else; but godlinesse, for it selfe;
and yet he both not so speak, but Says, that Godliness hath the promise: and why? Because the godly person, for his godliness, and not Else; but godliness, for it self;
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it being such a thing, and so like vnto God himselfe, that hee cannot but blesse it,
it being such a thing, and so like unto God himself, that he cannot but bless it,
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euen now in this life present, & especiallie in that that is to come;
even now in this life present, & especially in that that is to come;
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and thereof hath made and given his promise to vs, that wee not onely shoulde haue it,
and thereof hath made and given his promise to us, that we not only should have it,
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and take it, when it commeth; but also shoulde hope and waite for it; even when we haue it not.
and take it, when it comes; but also should hope and wait for it; even when we have it not.
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From whence ariseth the truth of this sentence or proposition, that Godlinesse is profitable vnto all thinges, as that which giveth vs al thinges either in present possession, or expectation. Many dispute many thinges;
From whence arises the truth of this sentence or proposition, that Godliness is profitable unto all things, as that which gives us all things either in present possession, or expectation. Many dispute many things;
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& many desires, & purposes haue wee: but in nothing our mindes more corrupt & destitute of the truth, then in this,
& many Desires, & Purposes have we: but in nothing our minds more corrupt & destitute of the truth, then in this,
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if without, or beside godlines, wee count any thing to be gaine or profite.
if without, or beside godliness, we count any thing to be gain or profit.
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Whose minds notwithstanding are so corrupt, & so destitute of the truth, that any thinge (almost) we account gaine & profite without godlines:
Whose minds notwithstanding Are so corrupt, & so destitute of the truth, that any thing (almost) we account gain & profit without godliness:
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or at the least all the godlines we haue or doe besire, is gaine & profite.
or At the least all the godliness we have or do besire, is gain & profit.
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For if other gaine we haue, we haue godlines enough, though we haue none in deede;
For if other gain we have, we have godliness enough, though we have none in deed;
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& yet haue as much, as wee desire.
& yet have as much, as we desire.
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Men of this making altogether this out Apostle painteth out in the 6. Chap. of this Epist. the 5. & 6. verses;
Men of this making altogether this out Apostle painteth out in the 6. Chap. of this Epistle the 5. & 6. Verses;
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whome he saith to bee men of corrupt mindes, & destitute of the truth, which thinke gaine to be godlines.
whom he Says to be men of corrupt minds, & destitute of the truth, which think gain to be godliness.
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What is that? in wit, this:
What is that? in wit, this:
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their godlines, or al the godlines they care for, is gaine, according to their corrupte mindes, & destitute of the truth;
their godliness, or all the godliness they care for, is gain, according to their corrupt minds, & destitute of the truth;
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embracing any in the world, as good & profitable, and letting godlines alone: of which the passe not a pin, and care nothing of it, as nothing worth,
embracing any in the world, as good & profitable, and letting godliness alone: of which the pass not a pin, and care nothing of it, as nothing worth,
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if so they may attaine their other desires.
if so they may attain their other Desires.
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And that this is the meaning, it is plaine, in that the Apostle contradicteth it in these wordes following,
And that this is the meaning, it is plain, in that the Apostle Contradicteth it in these words following,
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but, saith he, Godlines is greate gaine. Not onely gaine, but great gaine, and if we will haue that expounded too, the Apostle saith in our Text, that Godnes is profitable vnto all thinges.
but, Says he, Godliness is great gain. Not only gain, but great gain, and if we will have that expounded too, the Apostle Says in our Text, that Godnes is profitable unto all things.
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Wherfore we neede goe no further for weapōs, to slay the madnes of Atheisme, that is, vngodlines it selfe, which setteth godlines at naught,
Wherefore we need go no further for weapons, to slay the madness of Atheism, that is, ungodliness it self, which sets godliness At nought,
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and teacheth men to mocke at it, as a thing of nothing: and a thousand things we desire as good & profitable;
and Teaches men to mock At it, as a thing of nothing: and a thousand things we desire as good & profitable;
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but godlines with thousandes is good for nothing.
but godliness with thousandes is good for nothing.
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And Religion, though it selfe honourable, yet if, as it hath the nature, so the name of goodlines (euen as this is her name also;
And Religion, though it self honourable, yet if, as it hath the nature, so the name of goodliness (even as this is her name also;
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for what is religion, but godlines;
for what is Religion, but godliness;
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and what is godlines, but religion?) yet, in this other name of hers wee cannot abide her;
and what is godliness, but Religion?) yet, in this other name of hers we cannot abide her;
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and religion in the name of godlinesse, is a derision.
and Religion in the name of godliness, is a derision.
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For I tell you, he hath a fine wit, and hitteth his neighbour home, as he thinketh, which can hang the lip,
For I tell you, he hath a fine wit, and hitteth his neighbour home, as he Thinketh, which can hang the lip,
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and say, O you are very godly, O tempora, ô mores, ô times ô manners, saith he, who saw the discipline of the city of Rome so weake, that one Catelin, a seditious rakehel, could sit,
and say, Oh you Are very godly, O tempora, o moors, o times o manners, Says he, who saw the discipline of the City of Room so weak, that one Catelin, a seditious rakehel, could fit,
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and be seene in the Senate amongst them.
and be seen in the Senate among them.
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And we must swallow our griefe and say nothing, to see the Church of God defiled with thousandes of those,
And we must swallow our grief and say nothing, to see the Church of God defiled with thousandes of those,
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& sitting almost in the Senate, and chiefest roomes amongst vs, who not only secretly vndermine,
& sitting almost in the Senate, and chiefest rooms among us, who not only secretly undermine,
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but euen bid open battaile (almost) vnto the name of godlines:
but even bid open battle (almost) unto the name of godliness:
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these being, I feare, the times, of which Peter by a special remēbrance vnto the faithful, foretold, saying, This first vnderstand, that there shall come in the last daies mockers, walking after their owne lusts,
these being, I Fear, the times, of which Peter by a special remembrance unto the faithful, foretold, saying, This First understand, that there shall come in the last days mockers, walking After their own Lustiest,
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and saying, when is the promise of his comming? such, as even stowted the Lord,and saying, when is the promise of his coming? such, as even stouted the Lord,
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and grieued the godly, and gaue complainte before vnto the Prophet Malachie in the 3. Chapter:
and grieved the godly, and gave complaint before unto the Prophet Malachi in the 3. Chapter:
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Your wordes haue beene stoute against me, saith the Lord: Your words have been stout against me, Says the Lord:
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yet yee saie, what haue we spoken against thee? ye haue saide, it is in vaine to serue God;
yet ye say, what have we spoken against thee? you have said, it is in vain to serve God;
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and what profit is it that we haue kept his commandement, and that we walked humbly before the Lord of hosts.
and what profit is it that we have kept his Commandment, and that we walked humbly before the Lord of hosts.
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Yea now we counte the prowde blessed: euen they that worke wickednes are set vp; and they that tempt God, yea they are deliuered. Yea now we count the proved blessed: even they that work wickedness Are Set up; and they that tempt God, yea they Are Delivered.
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And they had euen wearied the Lord herewith, as the Prophete complaineth in the former Chapter, Yee haue wearied the Lorde with your wordes, saith he, yet yee saie, wherein haue we wearied him? in that yee say, euery one that doth euill, is good in the sight of the Lord, and hee delighteth in them:
And they had even wearied the Lord herewith, as the Prophet Complaineth in the former Chapter, Ye have wearied the Lord with your words, Says he, yet ye say, wherein have we wearied him? in that ye say, every one that does evil, is good in the sighed of the Lord, and he delights in them:
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or, where is the God of iudgement? and these haue euen wearied the Lord, and vs;or, where is the God of judgement? and these have even wearied the Lord, and us;
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as many, as at this time embrace godlines:
as many, as At this time embrace godliness:
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and yet they saie, wherin haue we wearied you? in that ye say, and say lowdly,
and yet they say, wherein have we wearied you? in that you say, and say loudly,
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and lewdly, with the greatest skorne, we are foolish and busie fellowes. But the vomit of these men is loathsome, and we will leaue it:
and lewdly, with the greatest scorn, we Are foolish and busy Fellows. But the vomit of these men is loathsome, and we will leave it:
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and for the praise, and price of godlines, wil come to the proofe of that, which the Apostle hath saide of it,
and for the praise, and price of godliness, will come to the proof of that, which the Apostle hath said of it,
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as we haue heard, namely, that Godlines is profitable vnto all things.
as we have herd, namely, that Godliness is profitable unto all things.
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And this proofe is cōtained in the words next following, implying a reason of the former speech or sentēce in these words,
And this proof is contained in the words next following, implying a reason of the former speech or sentence in these words,
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as having the promise of the life present, and of that that is to come. And this reason is strong from a sufficient division of all thinges.
as having the promise of the life present, and of that that is to come. And this reason is strong from a sufficient division of all things.
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For all thinges are contained in this life present, and in that that is to come.
For all things Are contained in this life present, and in that that is to come.
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And therefore godlines must needs be profitable vnto al things, sith nothing, neither here, nor heereafter can be wished, which it bringes not with it.
And Therefore godliness must needs be profitable unto all things, sith nothing, neither Here, nor hereafter can be wished, which it brings not with it.
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For though the Apostle only saieth, it hath the promise of this life, & that life, he meaneth,
For though the Apostle only Saith, it hath the promise of this life, & that life, he means,
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as also he speaketh in the 17 of the Actes, Life and breath, and all things; and as the Philosopher speaketh, all things ad benè beate { que } vivendum, to liue well and blessedly.
as also he speaks in the 17 of the Acts, Life and breath, and all things; and as the Philosopher speaks, all things and benè beat { que } vivendum, to live well and blessedly.
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For life else were nothing, if wee shoulde want those things that pertaine to blessednes.
For life Else were nothing, if we should want those things that pertain to blessedness.
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And though some maie thinke that the Apostle commeth short of the matter, & speaketh not home enough, saying, that godlines hath the promise, & not the thing;
And though Some may think that the Apostle comes short of the matter, & speaks not home enough, saying, that godliness hath the promise, & not the thing;
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yet this is al one in deede, cōsidering who is the promiser, God that cannot lie, as other where he saith.
yet this is all one in deed, considering who is the promiser, God that cannot lie, as other where he Says.
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And because wee cannot haue al our happines at once, but some is here in this life present,
And Because we cannot have all our happiness At once, but Some is Here in this life present,
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and more hereafter in the life to come;
and more hereafter in the life to come;
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for assurāce of the whole we haue his promise, which is alwaies as good as performaunce it selfe.
for assurance of the Whole we have his promise, which is always as good as performance it self.
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For whosoeuer, saith the sonne of Siracke, trusted in the Lord, and was confounded? O then, who is wise, For whosoever, Says the son of Sirach, trusted in the Lord, and was confounded? Oh then, who is wise,
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& wil be rich, and honourable, and haue true strength, and beauty, and health, & peace,
& will be rich, and honourable, and have true strength, and beauty, and health, & peace,
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and blessednes with God? euen the man, that is godly; which walketh with God, yea and talketh with him:
and blessedness with God? even the man, that is godly; which walks with God, yea and talketh with him:
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as it is saide of Henoch, Noah, and Abraham, that they were iust and vpright men in their time, and walked with God.
as it is said of Henoch, Noah, and Abraham, that they were just and upright men in their time, and walked with God.
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Euen as this is the ende of our deliuerance, that we, as Zacherie saith, being deliuered out of the hands of our enemies, might serue him without feare, in holines,
Even as this is the end of our deliverance, that we, as Zacharias Says, being Delivered out of the hands of our enemies, might serve him without Fear, in holiness,
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& righteousnesse before him, or in his sight, all the daies of our life: that wee should walke, and talke with God;& righteousness before him, or in his sighed, all the days of our life: that we should walk, and talk with God;
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and hauing our delighte in the lawe of the Lorde, shoulde meditate therein day and night;
and having our delight in the law of the Lord, should meditate therein day and night;
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that we should loue, feare, and honour him in all our waies, and so wante nothing, which we would & should haue, either in this life present,
that we should love, Fear, and honour him in all our ways, and so want nothing, which we would & should have, either in this life present,
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or in that that is to come. But here groweth a question:
or in that that is to come. But Here grows a question:
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what it meaneth then, that euen vngodlinesse it selfe hath, or seemeth to haue our portiō, at least in the things of this life present:
what it means then, that even ungodliness it self hath, or seems to have our portion, At least in the things of this life present:
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of which Dauid in the seuēteenth Psalm speaking, maketh his praier, thus, Vppe Lord, saith he, disappoint him, cast him down:
of which David in the seuēteenth Psalm speaking, makes his prayer, thus, Up Lord, Says he, disappoint him, cast him down:
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deliuer my soule from the wicked with thy sword:
deliver my soul from the wicked with thy sword:
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frō men by thine hand O Lord, from men of the world, who haue their portion in this life, whose bellies thou fillest with thine hidde treasures:
from men by thine hand Oh Lord, from men of the world, who have their portion in this life, whose bellies thou Fillest with thine hid treasures:
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their children haue enough, and leaue the rest of their substance for their children. their children have enough, and leave the rest of their substance for their children.
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Where hee speaketh, as he meaneth, of the wicked, namelie, that they haue their portion in this life, and no where else;
Where he speaks, as he means, of the wicked, namely, that they have their portion in this life, and no where Else;
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and that they haue already, as much as they shal haue, in this life present: for in the life to come they haue no portion.
and that they have already, as much as they shall have, in this life present: for in the life to come they have no portion.
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Answerably vnto that that Christ also warned those good almes-men, forsooth, in the 6. of Matthew, which trumpetted the thing for the praise of men, Therefore, saith hee, when thou giuest thine almes, thou shalt not make a trumpet to be blown before thee,
Answerably unto that that christ also warned those good Almsmen, forsooth, in the 6. of Matthew, which trumpeted the thing for the praise of men, Therefore, Says he, when thou givest thine alms, thou shalt not make a trumpet to be blown before thee,
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as the hypocrites do in the Synagogues, & in the streets to be praised of men.
as the Hypocrites do in the Synagogues, & in the streets to be praised of men.
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Verily I say vnto you, they haue their reward. That is, they haue already that they desired, to witte, the praise of men;Verily I say unto you, they have their reward. That is, they have already that they desired, to wit, the praise of men;
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and this is all they shall haue: for besides this verilie they shall haue nothing.
and this is all they shall have: for beside this verily they shall have nothing.
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And what then shal it profite the vngodly that they were wise, and rich, and honourable,
And what then shall it profit the ungodly that they were wise, and rich, and honourable,
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and had peace, and prosperitie in this life, when this life is gone, and their portion ended,
and had peace, and Prosperity in this life, when this life is gone, and their portion ended,
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& nothing remaineth for the life to come? the bitternes of which estate answered his doubt, who in beholding the prosperitie of the wicked, had almost denied providence, till at the laste, in acknowledgement of that which here is taught, he saith, Tolluntur in altum, vt lapsu graviore ruant, They are lifted vppe aloft, to haue the greater fall.
& nothing remains for the life to come? the bitterness of which estate answered his doubt, who in beholding the Prosperity of the wicked, had almost denied providence, till At the laste, in acknowledgement of that which Here is taught, he Says, Tolluntur in altum, vt lapsu graviore ruant, They Are lifted up aloft, to have the greater fallen.
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As Dauid, to expresse his greatest misery, saith, He taketh me vp, and casteth me downe againe.
As David, to express his greatest misery, Says, He Takes me up, and Cast me down again.
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Euen as that we lift vp to cast downe, we dash all in pieces. And the beggers wo is nothing to the Prince his want. Even as that we lift up to cast down, we dash all in Pieces. And the beggars woe is nothing to the Prince his want.
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But, as he saith, In servitutem cadere de regno graue est. Of king to become a caitife, that cuts the heart.
But, as he Says, In servitutem Cadere de regno graven est. Of King to become a caitiff, that cuts the heart.
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Yea, but the wicked and vngodlie of the world haue wealth and welfare: and while they haue it, will some say, they are wel and happy.
Yea, but the wicked and ungodly of the world have wealth and welfare: and while they have it, will Some say, they Are well and happy.
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But this their happines, what euer they haue, in spite of all the wicked we deny,
But this their happiness, what ever they have, in spite of all the wicked we deny,
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for first it should be knowen how they haue any thing. Not by promise:
for First it should be known how they have any thing. Not by promise:
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for that pertaineth vnto godlines, by testimony of our Text, which saith significantlie, that godlines hath the promise, and not vngodlines. How them? without promise.
for that pertaineth unto godliness, by testimony of our Text, which Says significantly, that godliness hath the promise, and not ungodliness. How them? without promise.
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O miserable theues & robbers, which haue an heape of goodes so ill gotten. For the earth is the Lords, & he hath promised the same vnto the godlie,
O miserable thieves & robbers, which have an heap of goods so ill got. For the earth is the lords, & he hath promised the same unto the godly,
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and againe, Blessed are the meeke, for they shall inherit the earth.
and again, Blessed Are the meek, for they shall inherit the earth.
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And everie creature of God is good, & nothing to be refused, if it be receaved with thanksgiving.
And every creature of God is good, & nothing to be refused, if it be received with thanksgiving.
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For it is sanctified, saith the Apostle, by the worde of God, and prayer. For it is sanctified, Says the Apostle, by the word of God, and prayer.
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But who giveth thankes, and who so receaueth the good creatures of God, as good and lawfull;
But who gives thanks, and who so receiveth the good creatures of God, as good and lawful;
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and … ome are they sanctified by the ordinance and will of God, but to those,
and … ome Are they sanctified by the Ordinance and will of God, but to those,
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as before he saith, which beleeue, and know the truth, that is, the godlie.
as before he Says, which believe, and know the truth, that is, the godly.
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For all the vngodlie of the world are yet in their pollution, and are deprived of all the creatures of the earth;
For all the ungodly of the world Are yet in their pollution, and Are deprived of all the creatures of the earth;
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polluting to themselues everie good creature of God, in the abuse, liue in the verie vse of them ▪ and polluting thēselues ▪ I say not now,
polluting to themselves every good creature of God, in the abuse, live in the very use of them ▪ and polluting themselves ▪ I say not now,
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because stricto iure, as they say, by direct law, they haue no right in them. So Naboths vinyard was good: and Ahab had it.
Because Stricto iure, as they say, by Direct law, they have no right in them. So Naboth's vineyard was good: and Ahab had it.
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But, because he was not of the tribe, besides the intrusion, the forgerie, periurie, and murther committed, hee defiled himselfe in the vnlawfull vse of it.
But, Because he was not of the tribe, beside the intrusion, the forgery, perjury, and murder committed, he defiled himself in the unlawful use of it.
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And this is the case of all the vngodlye:
And this is the case of all the ungodly:
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who, because they are not of his tribe, who hath the right of inheritance in all these thinges, besides the manifold abuses they put them vnto after, they euen defile themselues in the having of them.
who, Because they Are not of his tribe, who hath the right of inheritance in all these things, beside the manifold Abuses they put them unto After, they even defile themselves in the having of them.
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And so, not this, and that, as in the former division of the legal pollutiō, which taught vs that out right in all thinges through our attainder was so taken away, that by touching;
And so, not this, and that, as in the former division of the Legal pollution, which taught us that out right in all things through our attainder was so taken away, that by touching;
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almost, and taking wee defiled our selues in them:
almost, and taking we defiled our selves in them:
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but even the breath of their bodies, their life it selfe, & all things are defiled to them? because, to speake the same thing againe,
but even the breath of their bodies, their life it self, & all things Are defiled to them? Because, to speak the same thing again,
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as light is come into the world, & men loue darkenesse, roote the light: so liberty is come into the world, and men loue bondage, more then it:
as Light is come into the world, & men love darkness, root the Light: so liberty is come into the world, and men love bondage, more then it:
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and the grace of adoption, whereby we become sonnes ( and if sonnes, saith the Apostle from a ground of their law;
and the grace of adoption, whereby we become Sons (and if Sons, Says the Apostle from a ground of their law;
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for in the Civell law of the Romans all the sonnes succeeded together; then heyres, and heyres annexed with Iesus Christ;
for in the Civil law of the Roman all the Sons succeeded together; then Heirs, and Heirs annexed with Iesus christ;
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) is refused of the vngodlie and vnbeleevers:
) is refused of the ungodly and unbelievers:
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who if they haue no part in Christ, who is the heyre of al thinges, as the Apostle teacheth to the Hebrewes;
who if they have no part in christ, who is the heir of all things, as the Apostle Teaches to the Hebrews;
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how woulde they haue right in any thing, and not still remaine as children, and heires of the first Adam, cast out of Paradise with his children, the verie blessing of the earth this day being turned into a curse vnto them,
how would they have right in any thing, and not still remain as children, and Heirs of the First Adam, cast out of Paradise with his children, the very blessing of the earth this day being turned into a curse unto them,
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euen because they haue no part in the second Adam.
even Because they have no part in the second Adam.
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Wherefore, let all the vngodlie of the world here learne to looke west vnto their theevish handes,
Wherefore, let all the ungodly of the world Here Learn to look west unto their thievish hands,
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& care how to haue their hartes purified by faith, & to liue godly in Iesus Christ; that so they may be heires of the promise;
& care how to have their hearts purified by faith, & to live godly in Iesus christ; that so they may be Heirs of the promise;
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and that, in the rich vngodlie especiallie it may be seene for a wounder to the world how the camel creapeth through the needles eye,
and that, in the rich ungodly especially it may be seen for a wonder to the world how the camel creapeth through the needles eye,
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and that which is impossible with men, is yet possible with God, the prophesie of Davis in 22. Psalme beeing fulfilled in them.
and that which is impossible with men, is yet possible with God, the prophesy of Davis in 22. Psalm being fulfilled in them.
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All the fat of the earth, & those that are filled with earthlie felicitie, shall eate,All the fat of the earth, & those that Are filled with earthly felicity, shall eat,
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as being nourished in the Church, and shal bow themselues. As before hee saith, All the endes of the earth shall remember thēselues and bee turned vnto the Lorde,
as being nourished in the Church, and shall bow themselves. As before he Says, All the ends of the earth shall Remember themselves and be turned unto the Lord,
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& all the kindreds of the nations shall worship before him. & all the kindreds of the Nations shall worship before him.
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Which lowly submission vnto Iesus Christ, and to the septer of his worde in the kingdome of his Church,
Which lowly submission unto Iesus christ, and to the scepter of his word in the Kingdom of his Church,
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if once we might see in the greate vngodlye of the world, Lord, how manye sinnes also would so be cut of, which dailie are committed in the good thinges of God, through the manifold abuse of them vnto sinne and wickednes.
if once we might see in the great ungodly of the world, Lord, how many Sins also would so be Cut of, which daily Are committed in the good things of God, through the manifold abuse of them unto sin and wickedness.
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And if wee see it not, as to seldome in deede is seene, so many sinnes remaine of this sort also, that better for them it were if beggers they had beene borne,
And if we see it not, as to seldom in deed is seen, so many Sins remain of this sort also, that better for them it were if beggars they had been born,
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and so had continued to their liues end, then to answere this account before the great Iudge;
and so had continued to their lives end, then to answer this account before the great Judge;
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the riches also of whose bountifulnes and patience they haue abused, not knowing, as the Apostle saith, that the bountifulnes of God leadeth them to repentance:
the riches also of whose bountifulness and patience they have abused, not knowing, as the Apostle Says, that the bountifulness of God leads them to Repentance:
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but they after their hardnes, & hart that cannot repent, heape vnto themselues wrath against the daye of wrath,
but they After their hardness, & heart that cannot Repent, heap unto themselves wrath against the day of wrath,
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and declaration of the iust iudgment of God, who shall reward everie man according to his workes: open, or secret; to himselfe, or others.and declaration of the just judgement of God, who shall reward every man according to his works: open, or secret; to himself, or Others.
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And therefore then, and there also shall bee revealed touching their title of possession, how it faileth with God, which holdeth with men:
And Therefore then, and there also shall be revealed touching their title of possession, how it Faileth with God, which holds with men:
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which is a secret to the world, and to worldlie mans hartes, but knowen vnto Gods;
which is a secret to the world, and to worldly men hearts, but known unto God's;
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who shall iudge, as Paul saieth, the secrets of mē by Iesus Christ according to my gospell. who shall judge, as Paul Saith, the secrets of men by Iesus christ according to my gospel.
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And therefore the good natured man also, and of greater ingenuitie, cannot escape with all his colours of naturall honestie and vertue, amiable in it selfe,
And Therefore the good natured man also, and of greater ingenuity, cannot escape with all his colours of natural honesty and virtue, amiable in it self,
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and before the world, but despised of God, because it wanteth godlines.
and before the world, but despised of God, Because it Wants godliness.
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According as our Saviour saith in the sixteenth of Luke, namely, that that, which is loftie before men, is abhomination in the sight of God.
According as our Saviour Says in the sixteenth of Luke, namely, that that, which is lofty before men, is abomination in the sighed of God.
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And to say the verie truth, why should God esteeme them, or any thing in them, who never esteemed him,
And to say the very truth, why should God esteem them, or any thing in them, who never esteemed him,
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but them selues, in all their liues? for looke we into these men with godlie wisedome,
but them selves, in all their lives? for look we into these men with godly Wisdom,
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and whither shal we see al their desires, purposes counsailes, and endevours directed, but vnto themselues;
and whither shall we see all their Desires, Purposes Counsels, and endeavours directed, but unto themselves;
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and to their owne pleasures, praise, and profit, or to the profit of men like vnto themselues.
and to their own pleasures, praise, and profit, or to the profit of men like unto themselves.
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against whome, and whose workes, the former sentence of Christ is as good, as against the praiers and almes of painted hypocrites.
against whom, and whose works, the former sentence of christ is as good, as against the Prayers and alms of painted Hypocrites.
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Verilie I say vnto you they haue their reward: to wit, in this world, and with men; Verily I say unto you they have their reward: to wit, in this world, and with men;
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and they are fowlie deceaved if they looke for more.
and they Are foully deceived if they look for more.
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Wherefore to conclude this point, if the wicked and vngodly, being empty and having nothing, haue no promise or hope of any things or having all thinges of the world, haue with God no lawful tenure and occupation of the same;
Wherefore to conclude this point, if the wicked and ungodly, being empty and having nothing, have no promise or hope of any things or having all things of the world, have with God no lawful tenure and occupation of the same;
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and farther, corrupting themselues in the greate abuse of them haue a heavier iudgment in time to come, the best of the vngodly not here excepted:
and farther, corrupting themselves in the great abuse of them have a Heavier judgement in time to come, the best of the ungodly not Here excepted:
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what matterreth it what they haue, and what they are here for a while in this world,
what matterreth it what they have, and what they Are Here for a while in this world,
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sith at the last they loose all, & themselues by a fearefull destruction;
sith At the last they lose all, & themselves by a fearful destruction;
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and nothing in the ende is founde gaine, but godlinesse, which is profitable vnto all thinges, and at all times,
and nothing in the end is found gain, but godliness, which is profitable unto all things, and At all times,
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as having the promise of this life present, and of that that is to come.
as having the promise of this life present, and of that that is to come.
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But here we must stay a little, at the least to examine this, how the promise holdeth with the godly for the things of of this life:
But Here we must stay a little, At the least to examine this, how the promise holds with the godly for the things of of this life:
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for of the things of the life to come there is no question:
for of the things of the life to come there is no question:
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the Apostle himselfe in the 15. of the first to the Corinthians vsing these words, If in this life only we haue hope in Christ, wee are of al mē the most miserable.
the Apostle himself in the 15. of the First to the Corinthians using these words, If in this life only we have hope in christ, we Are of all men the most miserable.
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Where albeit he gathereth a most sound conclusion for his present purpose, the handling of which I now omit,
Where albeit he gathereth a most found conclusion for his present purpose, the handling of which I now omit,
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yet thus much he saieth withall by way of comparison betweene the godly and the vngodly, that we in this life are more miserable then they.
yet thus much he Saith withal by Way of comparison between the godly and the ungodly, that we in this life Are more miserable then they.
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And if we looke vpon the afflictiōs themselues in their own nature, & nūber, and see no more, I grant it too.
And if we look upon the afflictions themselves in their own nature, & number, and see no more, I grant it too.
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And because the Saints themselues are weak-sighted herein, and tender vpon the sense of present sorrows, no chastising for the present, as saith the Apostle, seeming ioyous, but grieuous;
And Because the Saints themselves Are weak-sighted herein, and tender upon the sense of present sorrows, no chastising for the present, as Says the Apostle, seeming joyous, but grievous;
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they speake sometimes in their hast they know not what; as if they were miserable, and others blessed;
they speak sometime in their haste they know not what; as if they were miserable, and Others blessed;
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and they will reason this matter with God aboute the trueth of his promise.
and they will reason this matter with God about the truth of his promise.
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So Ieremie, but with leaue, and verie modestlie, in the 12, O Lord, saith he, if I dispute with thee, thou art righteous:
So Ieremie, but with leave, and very modestly, in the 12, Oh Lord, Says he, if I dispute with thee, thou art righteous:
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yet let me talke with thee of thy iudgements:
yet let me talk with thee of thy Judgments:
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Wherefore doth the way of the wicked prosper? why are al they in wealth that rebelliously trāsgresse? and Abacuk in the first Chapter, speaking vnto God, cānot tel how to set these togither, Wherefore does the Way of the wicked prosper? why Are all they in wealth that rebelliously transgress? and Habakkuk in the First Chapter, speaking unto God, cannot tell how to Set these together,
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namely, the purity of Gods nature, the prosperity of transgressours, and the misery of the righteous. Thou art, saith he;
namely, the purity of God's nature, the Prosperity of transgressors, and the misery of the righteous. Thou art, Says he;
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of pure eies, and canst not see euill: thou canst not beholde wickednes. of pure eyes, and Canst not see evil: thou Canst not behold wickedness.
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Wherefore dost thou looke vpon the transgressours, and holdest thy tongue when the wicked devoureth the man that is more righteous then he? and Iob, Wherefore dost thou look upon the transgressors, and holdest thy tongue when the wicked devoureth the man that is more righteous then he? and Job,
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and Dauid, two excellente personages, but much afflicted, were more impatient;
and David, two excellent Personages, but much afflicted, were more impatient;
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and Iob, euen terrified, in the 21: Euen when I remember, saith he, I am afraide, and feare taketh holde on my flesh.
and Job, even terrified, in the 21: Even when I Remember, Says he, I am afraid, and Fear Takes hold on my Flesh.
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Wherefore do the wicked liue, and waxe old, & grow in wealth? their seede is established in their sight with them,
Wherefore do the wicked live, and wax old, & grow in wealth? their seed is established in their sighed with them,
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and their generation before their eies: Their houses are peaceable without feare and the rod of God is not vpon them. and their generation before their eyes: Their houses Are peaceable without Fear and the rod of God is not upon them.
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And so foorth with a long and tedious narration vnto himselfe of the great prosperity of the wicked.
And so forth with a long and tedious narration unto himself of the great Prosperity of the wicked.
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And David pathetically and abruptlie, as newly delivered out of this temptation, beginneth his Psalme thus, Yet God is good to Israell,
And David pathetically and abruptly, as newly Delivered out of this temptation, begins his Psalm thus, Yet God is good to Israel,
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even vnto such as are of a cleane hart. Verily as for me my feete were almost gone; even unto such as Are of a clean heart. Verily as for me my feet were almost gone;
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my treadings had well nigh slipt: and why? I was grieved at the wicked; I did see all the vngodly in such prosperitie. my treadings had well High slipped: and why? I was grieved At the wicked; I did see all the ungodly in such Prosperity.
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For there are not knots vnto their death: but they are lusty and strong. They are not in toile as other folke, neither are they plagued like other men. For there Are not knots unto their death: but they Are lusty and strong. They Are not in toil as other folk, neither Are they plagued like other men.
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And then setting out more at large both their impiety and prosperity, as thinges not so agreeable in his iudgement, at the last he vseth this Acclamation, Lo, these are the vngodly, these prosper in the world,
And then setting out more At large both their impiety and Prosperity, as things not so agreeable in his judgement, At the last he uses this Acclamation, Lo, these Are the ungodly, these prosper in the world,
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& these haue riches in possession. & these have riches in possession.
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And then he sheweth how weake he was, and how ill at the first hee tooke this matter.
And then he shows how weak he was, and how ill At the First he took this matter.
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And I saide, saith this good man, then haue I cleansed my heart in vaine, and washed my hands in innocencie. And I said, Says this good man, then have I cleansed my heart in vain, and washed my hands in innocence.
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All the day long haue I beene punished, and chastened every morning. All the day long have I been punished, and chastened every morning.
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And so cleare is this thing, the godly, which haue the promise, sometime, & for the most part in such aduersitie;
And so clear is this thing, the godly, which have the promise, sometime, & for the most part in such adversity;
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and the vngodly, which haue no promise, in such prosperitie, that heereby they euen insult ouer God,
and the ungodly, which have no promise, in such Prosperity, that hereby they even insult over God,
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and his children, as in the 15. verse, Ecce generationem filiorum tuorum: Behold the generation of thy children:
and his children, as in the 15. verse, Ecce generationem Filiorum tuorum: Behold the generation of thy children:
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as if they should say, who neede care much to be of the number, and their case no better.
as if they should say, who need care much to be of the number, and their case no better.
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And yet stil, my brethren, we holde fast this trueth, which heere is taught vs, namely, that godlinesse hath the promise, not only of the life that is to come,
And yet still, my brothers, we hold fast this truth, which Here is taught us, namely, that godliness hath the promise, not only of the life that is to come,
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but of this life present also. And the performance is good. But everie promise is kept, as it is made.
but of this life present also. And the performance is good. But every promise is kept, as it is made.
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And though this promise here is meant vnto the godlie, yet the same in precise tearmes is made vnto godlinesse,
And though this promise Here is meant unto the godly, yet the same in precise terms is made unto godliness,
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as at the first was noted.
as At the First was noted.
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That so the godlie might bee taught to assure them selues of the truth hereof, onely with Quatenus, and clause of restraint,
That so the godly might be taught to assure them selves of the truth hereof, only with Quatenus, and clause of restraint,
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and no otherwise, to wit, thus, so far as the are godlie; because the godlie do want of their godlines.
and no otherwise, to wit, thus, so Far as the Are godly; Because the godly do want of their godliness.
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And as Paul saith of knowledge, which is a part of godlines, our knowledge is in part:
And as Paul Says of knowledge, which is a part of godliness, our knowledge is in part:
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so much more is it true of the whole, that our godlines is in part: & it were a dangerous dreame to thinke otherwise. so much more is it true of the Whole, that our godliness is in part: & it were a dangerous dream to think otherwise.
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Wherefore wee accuse not the purietie and sincerity, but the perfection of godlines: and the most godlie wee say againe doe want of then godlines.
Wherefore we accuse not the purietie and sincerity, but the perfection of godliness: and the most godly we say again do want of then godliness.
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So far therefore as wee are godlie, and doe keepe with God, so far he keepeth with vs,
So Far Therefore as we Are godly, and do keep with God, so Far he Keepeth with us,
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but when we breake with him, as too often we do, this altereth the case with vs, but yet not with God.
but when we break with him, as too often we do, this altereth the case with us, but yet not with God.
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For then he taketh the rod in hand, which otherwise should lie long enough, but for very neede:
For then he Takes the rod in hand, which otherwise should lie long enough, but for very need:
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and, so that godlines might go with all, his delighte is in the prosperitie of his servants.
and, so that godliness might go with all, his delight is in the Prosperity of his Servants.
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Oh, saith he, in the 48. of Esaie, Oh that thou hadest harkened to my commaundementes: O, Says he, in the 48. of Isaiah, O that thou Hadst hearkened to my Commandments:
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then had thy prosperity bene as the floud, and thy righteousnes as the waues of the sea. then had thy Prosperity be as the flood, and thy righteousness as the waves of the sea.
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That is, they should haue followed one vpon the other, as one waue of the sea followeth an other,
That is, they should have followed one upon the other, as one wave of the sea follows an other,
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and gone alonge together as companions vnseperable. And in the fourskore and first Psalme, Oh that my people had harkened vnto mee,
and gone along together as Sodales unseparable. And in the fourskore and First Psalm, O that my people had hearkened unto me,
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and Israell had walked in my waies: I woulde soone haue humbled their enemies, and turned my hand against their adversaries:
and Israel had walked in my ways: I would soon have humbled their enemies, and turned my hand against their Adversaries:
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the haters of the Lorde shoulde haue beene subiect vnto him:
the haters of the Lord should have been Subject unto him:
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but their time (to wit, time of the prosperitye of his people) this their time should haue endured for ever.
but their time (to wit, time of the Prosperity of his people) this their time should have endured for ever.
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And God would haue fed them with the fatte of wheate; and with honey out of the rocke woulde I haue satisfied thee. And God would have fed them with the fat of wheat; and with honey out of the rock would I have satisfied thee.
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But if wee harken not vnto God, & walke not in his waies, what then 〈 ◊ 〉 then thus,
But if we harken not unto God, & walk not in his ways, what then 〈 ◊ 〉 then thus,
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and it is inchided in the condition of the promise vnto David, and all the faithfull, in the fourskore and ninth Psalme,
and it is inchided in the condition of the promise unto David, and all the faithful, in the fourskore and ninth Psalm,
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thus, But if his children forsake my law, and walke not in my iudgementes; if they breake my statutes, and keepe not my commandements: dementes.
thus, But if his children forsake my law, and walk not in my Judgments; if they break my statutes, and keep not my Commandments: dementes.
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I will visite their offences with the rodde, and their sinne vvith scourges. Neverthelesse my lovinge kindnes will I not vtterly take frō him:
I will visit their offences with the rod, and their sin with scourges. Nevertheless my loving kindness will I not utterly take from him:
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not suffer my truth to faile. not suffer my truth to fail.
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So that even hee, which also punisheth our vngodlinesse, is true in his promise, and his loving kindnesse remaineth still, with it, shall I say? yea, in it. Heere is a mysterie:
So that even he, which also Punisheth our ungodliness, is true in his promise, and his loving kindness remains still, with it, shall I say? yea, in it. Here is a mystery:
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and yet no mysterie vnto the godlye;
and yet no mystery unto the godly;
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which feele and finde their vngodlinesse so to bee chastened by the hande of God, with such a fatherlie good will and care of them, that hee turneth them hereby from their vngodlines, to stād fast in the covenant;
which feel and find their ungodliness so to be chastened by the hand of God, with such a fatherly good will and care of them, that he turns them hereby from their ungodliness, to stand fast in the Covenant;
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and al that furthereth this intent is therefore blessed.
and all that furthereth this intent is Therefore blessed.
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Blessed is the sickenesse, blessed are the sores, blessed are the woundes of such a friend, yea, better then the kisses of an enemie.
Blessed is the sickness, blessed Are the sores, blessed Are the wounds of such a friend, yea, better then the Kisses of an enemy.
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This I take it is the meaninge of that league and Covenaunt in the second of Hosea, And in that day, saith the Lord, will I make a Covenant for them, with the wilde beastes, and with the fowles of the heauen,
This I take it is the meaning of that league and Covenant in the second of Hosea, And in that day, Says the Lord, will I make a Covenant for them, with the wild beasts, and with the fowls of the heaven,
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and with that that creepeth vpon the earth:
and with that that creeps upon the earth:
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and I will breake the bow, and the swoord, and the battail out of the earth,
and I will break the bow, and the sword, and the battle out of the earth,
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and will make them to sleepe safely. and will make them to sleep safely.
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Not that there shall not bee annoyances to these confederates in heauē, & in earth, aboue,
Not that there shall not be annoyances to these confederates in heaven, & in earth, above,
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& below, & rounde about them;
& below, & round about them;
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nor that the sword shall not be whet, & bow bent, & the battail set against them in all the earth;
nor that the sword shall not be whet, & bow bent, & the battle Set against them in all the earth;
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for who in the earth more afflicced then wee? but, that the intent of the enemy shall be defeated,
for who in the earth more afflicced then we? but, that the intent of the enemy shall be defeated,
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& these instrumēts of mischiefe, prepared for their hurt, shal be found in the end to do them good.
& these Instruments of mischief, prepared for their hurt, shall be found in the end to do them good.
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O Ashur, the rod of my wrath, saith the Lord by the Prophet, and the staffe in their handes is mine indignation. Oh Ashur, the rod of my wrath, Says the Lord by the Prophet, and the staff in their hands is mine Indignation.
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I will sende him to a dissembling nation, and I will giue him a charge, against the people of my wrath, to take the spoile, I will send him to a dissembling Nation, and I will give him a charge, against the people of my wrath, to take the spoil,
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and to take the pray, & to tread them vnder feete, as the mire in the streete. But he thinketh not so:
and to take the prey, & to tread them under feet, as the mire in the street. But he Thinketh not so:
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but hee imagineth to destroy and to cut of not a few nations. but he imagineth to destroy and to Cut of not a few Nations.
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The purpose of the Lord, & his worke was, by the rod of the Assirians in iustice,
The purpose of the Lord, & his work was, by the rod of the Assyrians in Justice,
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& iudgement, to punish the sinnes of Ierusalem & Iuda for their amendment: as Ieremie saith, Let thine owne wicked. correct thee, and thy turninges back reprooue thee;
& judgement, to Punish the Sins of Ierusalem & Iuda for their amendment: as Ieremie Says, Let thine own wicked. correct thee, and thy turnings back reprove thee;
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know therefore, & behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee, saith the Lord God of hostes. know Therefore, & behold that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee, Says the Lord God of hosts.
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But the bent of the Assirian was barely to destroy, and to set vp his great name by mighty destructions.
But the bent of the assyrian was barely to destroy, and to Set up his great name by mighty destructions.
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Thus the enimies shall whet their swoord, and bend their bow, & make readie the battail for our destruction;
Thus the enemies shall whet their sword, and bend their bow, & make ready the battle for our destruction;
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they shall kill, and leade captiue, & devide the spoiles; & yet no harme doone:
they shall kill, and lead captive, & divide the spoils; & yet no harm done:
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for the Prophecie of Esaias shall be fulfilled, They shall not hurt, nor destroy in al the moūtaine of my holines.
for the Prophecy of Isaiah shall be fulfilled, They shall not hurt, nor destroy in all the mountain of my holiness.
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The reason, For the earth shall be full of the knowledge of the Lord, as the waters that couer the sea.
The reason, For the earth shall be full of the knowledge of the Lord, as the waters that cover the sea.
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This plentifull knowledge doth keepe all safe. Which Paul also ascribeth to our loue of God;
This plentiful knowledge does keep all safe. Which Paul also ascribeth to our love of God;
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who cannot but loue him, after that we haue knowen him, and his loue towardes vs;
who cannot but love him, After that we have known him, and his love towards us;
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according as hee hath chosen vs before, and called vs with an holy calling, to know, loue,
according as he hath chosen us before, and called us with an holy calling, to know, love,
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and honour him in all true holines.
and honour him in all true holiness.
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Wherefore in the 8. to the Romans most comfortablie & most plainely to this purpose he saieth, Also we know that all thinges worke together for the best vnto thē that loue God, euen to them that are called of purpose.
Wherefore in the 8. to the Roman most comfortably & most plainly to this purpose he Saith, Also we know that all things work together for the best unto them that love God, even to them that Are called of purpose.
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Where doubtlesse the Apostle meaneth not so chiefelie of the thinges which properlie are good,
Where doubtless the Apostle means not so chiefly of the things which properly Are good,
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as of those, which might be hurtfull, if the purpose of men, and the nature of the things should be respected.
as of those, which might be hurtful, if the purpose of men, and the nature of the things should be respected.
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But such is the worke of godlines, or rather of God for the godly, whome he hath loued, & called according to purpose;
But such is the work of godliness, or rather of God for the godly, whom he hath loved, & called according to purpose;
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& they know him, & loue him, & serue him in holines;
& they know him, & love him, & serve him in holiness;
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that for their sakes according to the warking, as the Apostle saith, whereby he is able to subdue all things vnto himselfe;
that for their sakes according to the warking, as the Apostle Says, whereby he is able to subdue all things unto himself;
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& to comaund the light to shine out of darkenes, he also subdueth vnto himselfe, & to command the Light to shine out of darkness, he also subdueth unto himself,
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& his, the nature of these evill thinges, and turneth them vnto their good, so bringing light out of darknes, ioy out of griefe, grace out of sin, deliverance out of destruction,
& his, the nature of these evil things, and turns them unto their good, so bringing Light out of darkness, joy out of grief, grace out of since, deliverance out of destruction,
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& life out of death it selfe:
& life out of death it self:
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that the true cause of our rejoycing may so appeare, as Paul in the third of the first to the Corinthians sheweth, Therefore saith he;
that the true cause of our rejoicing may so appear, as Paul in the third of the First to the Corinthians shows, Therefore Says he;
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let no man reioyce in men: for all thinges are yours: whether it be Paul, or Apollos, or Cephas, or the world: or life or death; let no man rejoice in men: for all things Are yours: whither it be Paul, or Apollos, or Cephas, or the world: or life or death;
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whether they be things present, or things to come, all are yours, & yee are Christes,
whither they be things present, or things to come, all Are yours, & ye Are Christ's,
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& Christ is Gods. Wherefore, my deare brethren, let vs be Christs, as Christ is Gods;& christ is God's Wherefore, my deer brothers, let us be Christ, as christ is God's;
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that is, Christians in deede, as in name we are, & all things are ours, to serue vs, & to minister vnto our good, & nothing shall hurt vs:
that is, Christians in deed, as in name we Are, & all things Are ours, to serve us, & to minister unto our good, & nothing shall hurt us:
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we shall walke, as he saieth, vpon the lion & aspe, the young lion & the dragon shall he treade vnder feete; we shall walk, as he Saith, upon the Lion & asp, the young Lion & the dragon shall he tread under feet;
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& this miracle in a sort shal stil be seene & felt of vs, of which out saviour saith, They shall take away serpents, & if they shall drinke of any deadly thing, if shall not hurt thē. And such reioicing hath godlines.
& this miracle in a sort shall still be seen & felt of us, of which out Saviour Says, They shall take away Serpents, & if they shall drink of any deadly thing, if shall not hurt them. And such rejoicing hath godliness.
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And why thē should we fear a flout, to be called godly of the vngodly, beggers brats,
And why them should we Fear a flout, to be called godly of the ungodly, beggars brats,
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& no better, wc haue nothing, or ye promise of nothing: neither in this life, nor in the life to come.
& no better, which have nothing, or you promise of nothing: neither in this life, nor in the life to come.
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And yet least heere they may stande at a bay with vs, and say againe that wee haue nothing;
And yet lest Here they may stand At a bay with us, and say again that we have nothing;
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as many of vs, yea most of vs, haue lesse in the things of this life;
as many of us, yea most of us, have less in the things of this life;
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yet this is not true, that we haue nothing, and fewe of the godly, not Lazarus himselfe,
yet this is not true, that we have nothing, and few of the godly, not Lazarus himself,
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but hath some thing, according to the trueth of this which the Apostle teatheth vs, that Godlines hath the promise of this life also.
but hath Some thing, according to the truth of this which the Apostle teatheth us, that Godliness hath the promise of this life also.
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For if he haue nothing else, yet he hath life it selfe, and the same more perfectly,
For if he have nothing Else, yet he hath life it self, and the same more perfectly,
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then any of the vngodly in the worlde.
then any of the ungodly in the world.
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For euery thing may be said to be had, according to the vse, & perfection of the vse.
For every thing may be said to be had, according to the use, & perfection of the use.
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For if I holde a treasure in my hande, which is fast sealed to mee in a bagge, I may rather be saide to handle it, then to haue it.
For if I hold a treasure in my hand, which is fast sealed to me in a bag, I may rather be said to handle it, then to have it.
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Or, if I be in an house, without any comfortable vse of that house, in which I am;
Or, if I be in an house, without any comfortable use of that house, in which I am;
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it may better bee saide to haue me, then I it.
it may better be said to have me, then I it.
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And so likewise according to the perfection and excellencie of each vse, every thing may be saide to be more,
And so likewise according to the perfection and excellency of each use, every thing may be said to be more,
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or lesse perfectly had of vs. So Lazarus, with his trumbes and rags, because he had a godlie life,
or less perfectly had of us So Lazarus, with his trumbes and rags, Because he had a godly life,
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and a comfortable life with God, and a sweet expectation of the life to come, he was more aliue,
and a comfortable life with God, and a sweet expectation of the life to come, he was more alive,
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then the rich, with his robes, depriued of all true comforte in all his life. And I know not how;
then the rich, with his robes, deprived of all true Comfort in all his life. And I know not how;
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yes, it is the blessing of God, which can multiplie in vse a little, and so make it much, much better,
yes, it is the blessing of God, which can multiply in use a little, and so make it much, much better,
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and so and in this sense, much bigger, then the far and large portion of the wicked.
and so and in this sense, much bigger, then the Far and large portion of the wicked.
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And in this sense I doubt not but Dauid saith in the 37 Psalme, Better is a little, which each righteous
And in this sense I doubt not but David Says in the 37 Psalm, Better is a little, which each righteous
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<2^PAGES^MISSING> deeds, which they haue vngodly cōmitted, and of al their cruel speakings, which wicked sinners haue spoken against him. I adde, and his:<2^PAGES^MISSING> Deeds, which they have ungodly committed, and of all their cruel speakings, which wicked Sinners have spoken against him. I add, and his:
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for he, and his must go togither.
for he, and his must go together.
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And therefore let vs also, my brethren, as ioine-workers with God, for the glory of God,
And Therefore let us also, my brothers, as ioine-workers with God, for the glory of God,
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& honour of godlines, speake against them, and do against them, euery man, as he can do most:
& honour of godliness, speak against them, and do against them, every man, as he can do most:
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that al the vngodly of the earth like drosse may be consumed, the godlie in Iesus Christ increased and comforted, Religion maintained, and God aboue al glorified.
that all the ungodly of the earth like dross may be consumed, the godly in Iesus christ increased and comforted, Religion maintained, and God above all glorified.
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To whom be glory, dominion, and maiestie both now, and euer. Amen. FINIS.
To whom be glory, dominion, and majesty both now, and ever. Amen. FINIS.
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