The arte of Christian saylinge. Or a comfortable treatis written on these words of the prophet Dauid in the 55. Psal. 22. 23. verses

THE ART OF CHRISTIan Sayling . Or , A comfortable Treatise , written on these words of the Prophet Dauid , in the 55. Psalme . 22 , 23. Verses . Cast thy burden vpon the Lord , and hee shall nourish thee : He will not suffer the righteous to fall for euer . And thou , O God , shalt bring them downe into the pit of corruption , &c.

PLus mouent exempla quàm verba . Gregory . Examples doe moue more than precepts , and a good life , then a good lesson . For , Homines facilius ad benefaciendum , exemplis , quàm verbis , inuitantur . Origin . Men are incited sooner by workes , then by words : and by liues , then by lawes to do wel . Wherefore Dauid , intending to preferre a precept , first propounds his practise , because , haec iustitia est , vt quod alterum facere velles , tute prius ipse incipias . This is the law of iustice , to practise that wee would haue others performe , & to begin that our selues wherein we would haue others to go forwards : And happy shalt thou be , if Dauids hazzard be thy happines , his practise , thy president , and his cure in extremitie , thy care in aduersitie , to cast vpon the Lord . For being persecuted by Saul , hee wisheth wings like a Doue , in the 6. verse . But hac via non succedente , preuayling not this wayes , hee betakes him vnto his prayers , and cries vnto the Lord in the 17. verse ; there is his practise : and his soule was deliuered in peace , in the 19. verse ; there is thy warrant . Now for thy instruction , this Psalme is by the Greeks intituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A Psalme of Dauid , to giue instruction . Or , ode didascalica , Tremeli . wherein Dauid , or God by Dauid , playes the master , and thou ( if thou fearest God ) must be the scholler . Or lastly Maskille Dauid , according to the Hebrewes , as who should say , In this Psalme is contayned , Doctrina situ dignissima : Sadel . in Psal. 32. A doctrine worth thy knowledge for thy vnderstanding : and wee may adde a practise worthy imitation for thy liuing . For when prosperitie on thy right hand , shall vpbraid thee with , Quis tu es ? alas thou art grasse , and thy glorie as the flower of the field : Esai . 40.6 . then mayest thou cast this burden on the Lord , & say with Dauid : How euer it be , yet God is good . Psal. 73.1 . And when aduersity shall demaund , Vnde es ? Gen. 3.9 . thou art of the earth , and to the earth thou must returne . Iob. 17.14 . Corruption was thy mother , & wormes are thy sisters . Thy dayes are swifter then the weauers shittle , Iob. 7.6 . and for thy abiding , thou hast not whereon to lay thy head : Math. 8.20 . Then cast this burden , &c. and make it knowne with holy Iob , that naked camest thou out of thy mothers wombe , and naked shalt thou returne . Iob. 1.20 . For dant superi cuncta vel auferunt . Pindarus The Lord giueth , and the Lord taketh away . And yet say with Dauid , Psal. 127 3. The Lord hath done great things , yea great things for vs already . Though vertue reiect thee with this question , Qua semita huc accedes ? it is a hard matter to clime the tree of vertue , especially for thee that art borne in sinne , and conceiued in iniquitie : Psal. 51.5 whose righteousnes is like a filthie clout , Esai . 64.6 . and all the cogitations of thy heart are prone to euill euermore : Gen. 6.5 . Yet cast this burden likewise vpon the Lord , and say with Dauid , Misericordia Domini plena est terra . The earth is full of the goodnes & louing kindnes of the Lord : and with Augustine , Plus vult ille misereri , quàm nos a miseria liberari : The Lord is more willing to shew mercie , then we are to receiue it . And when vice shall inuade thee , with Qua cautela huc recedes ? thou art now in the custodie of sinne , and fettered with the bonds of iniquitie : if thou wouldest breake prison , or vnloose thy fetters , thou must first binde the strong man . Mat. 12.14 . But alas , thou art weake , Phil. 2.30 . and not able so much as to wil , thou art dead in thy sinnes , Ephe. 2.1 and how wilt thou deliuer thy selfe ? then cast this burden also vpon the Lord , and say with Nehemias , Nehemi. 4.20 . The Lord shal fight for vs . And with Paul , Ro. 8.31 If God bee with vs , who can be against vs ? And with Dauid , Psal. 3.6 The Lord is my saluation , therefore I will not be afraid for ten thousand that beset mee round about . Though that heauen denies thee with Quo titulo introitum vindicas ? Alas , thou art flesh : for what is of the flesh , is flesh : Iohn . 3.6 but flesh and bloud cannot inherit the kingdome of heauen : 1. Cor. 15 Yet mayest thou cast this burden vpon the Lord , and say with Bernard : Puto iam spernere me non poterit Christus , os de ossibus meis , & caro de carne mea . I know that Christ my redeemer will not now reiect me , that so dearely bought mee : who for this cause became bone of my bones , and flesh of my flesh , that he might bring me vnto his heauenly Paradise . And though hell and sinne do make challenge to thee , with Quo iure exitum aduocas ? descend to hell , for he that committeth sinne , is of the diuell : 1. Ioh. 3.8 . but thou art altogether sinfull , take therefore the broad way that leades vnto hell : Mat. 7.13 . behold , the Angels defie thee , heauen denies thee , vertue reiects thee , vice retaines thee , and the diuell will haue thee : yet cast this burden likewise vpon the Lord , and say , Nihil odisti eorum quae fecisti ? Wisd. 11 thou hatest nothing that thou hast made . But behold ( saith God ) all soules are mine : and therefore take me , that am the worke of thy owne handes . And thus we are led by the title of this Psalme , to tune Dauids Harpe vnto Christs musike , being like vnto the loade-star , that in the darke night conducts the wandring traueller to his wished hauen : so this , the wearied Christian , vnto the hauen of his sure deliuerance . For albeit the browne diuell penury oppresse thee , and the blacke diuell of persecution pursue thee ; though the world bee encamped about thee , and the heauens bee banded against thee : yet this will leade thee vnto the true deliuerer , which is the Lord thy God , thy true saluation .

Basil vpon this text compares man vnto a true penitentiary , cloathed in sackcloth , and apparelled with a garment of hayre , going into Gods house weeping , but returning from his presence laughing ; going heauily burdened , but returning altogether eased . Yet Augustine● comming more nigh the letter , compares man in this world , to a loaden ship sayling vpon the boistrous seas , drawing the warrant of his comparison , first from the word hashlecke , which signifieth cast , as the Marriner that casts his anker . Secondly , from mote of mute , fluctuatio , a fluctibus . The Septuagints translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth procella , a storme by sea : from whence comes salum , which Ennius makes salus , and signifieth the sea . Thirdly , from Beer , whereof commeth the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puteus , a wel with water . And thus compared , the text affordeth vs these three partes : First , a casting or lying at anker , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , racta sicut anchoram in mari , Lyrain Peter . 1.5 cast as an anker is cast in the sea . The second thing , is , his arriuing in the hauen , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He will not suffer the righteous to fall for euer : videris fluctuari in mari isto , sed excipit te portus : Aug. Thou seemest to be dangerously tossed in this sea , but , the hauen that receiues thee , yea portus tranquillissimus , Cassidori . the most calme , and blessed hauen , that will neuer deceiue thee . Thirdly , the shipwrack from veattah Elohim . Thou , O God , shalt bring them in puteum submersionis : Aug. into the pit of drowning or destruction , to teach vs that sayle here in this world of calamitie , to cast sure vpon the ground of Gods prouidence , that we may arriue in the world to come , in the hauen of happinesse , lest we perish with the wicked for neglectance . Because this world est vallis media inter coelum , et infernum , quasi inter montem vitae , & montem mortis . A valley placed in the middest betweene heauen and hell , as betweene the mountaine of life , and the mountaine of death . And because this world is via peccati , & vmbra mortis , in qua pyrata diabolus recte gradientibus retia deceptionis expandit . Aug. vol 1. serm. 13. It is the way of sin , and the shaddow of death , wherein the diuell the arch-pyrate , sets his nets of murdering deceites , to entrap them that would walke in the wayes of Gods commaundements . And thus much of the introduction and interpretation of this scripture . Now to the parts as they lie in order : And first of our ankering , contayned in these words : Cast thy burden vpon the Lord , and hee shall nourish thee .

This clause affords vnto vs these three things ; First , the ankers that we must cast , and they are two : prayer and affiance . The second is the ship that must bee stayed by these ankers , and that is lehabhka , thy burden , thy burdened and wearied life . The third is the ground whereunto these ankers must bee fastened , or wherevpon they must bee cast : and that is two-fold . First , a generall ground , and that is God . Secondly , a more particular , and that is his prouidence : Cast thy burden vpon the Lord , and he shall nourish thee .

Now to the first , which is our ankering . Selucus beeing expelled out of Babylon , & returning by the helpe of Ptolomy with a band of souldiers , as hee made haste vnto the Citie , stumbled , and stumbling , hurt his foote : whereat his friends somewhat agrieued , reauing vp the stone , found a ring that was hidden vnder it , in which ring was engrauen the similitude , and forme of an Anker : which they interpreting , supposed it to portend captiuity . But hee being of another spirit , cryed out vnto them with a lowd voyce , Bono animo estote omnes , nam quam terram calcamus , & retenturi sumus , & possessuri : Be of good cheere , my friends , and fellowes ; for this ground , whereon we now tread , as aliants and exiles , wee shall assuredly possesse , as heires and owners . And thus , that Anker , which they construed to signifie captiuity , hee interpreted to pretend conquest , and security . In which sence Plutarch vseth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for an anker , signifying security , making it with Lucian , the very rescue of defence . And the Egyptian Hieroglyphickes , when they would describe vnto vs , true safety , or safegard , they painted a ship and an anker ; noting vnto vs , that if aduersity beset vs in this world , as a tempest sets vpon a shippe in the sea , yet there was an Anker , a readie refuge , to stay vs from drowning .

Now then , seeing man with his burden , is compared vnto a ship with his loade , and wee must assure our selues , that heere we shall finde a sea ; therefore let vs prouide for our selues , a steady Anker , lest wee bee suddenly inuaded with a storme of boysterous calamitie , and so perish in our slothfull securitie : for nauigamus in hac vita , quasi per quoddam mar● , vbi & ventus est , & procell●… non desunt tentationum : Aug. tract . in Iohn . 14. We sayle in this life , as it were thorow a sea , wherein there are both windes of aduersity , and stormes of temptations : Here being but two seas to passe , mortuum and rubrum : the dead sea , and the redde sea . The first is mare pacaetum , a sea calme , without surges , and the saylers heerein , are worldlings : therefore called calme , because dead : and therefore dead , because the saylers herein are already smitten with death , being slayne by sin , and murdered by iniquity : for sin is gladius , serpens , venenum , a sword that wounds the soule ; a serpent , that stings the conscience , and poyson , that kils Christ the true life of the soule .

The second , is turbidum , a rough & troublesome sea , and the marriners herein , are the louers of God , red with the bloud of the Saynts . For heere funditur ater vbique cruor , crudelis , vbique luctus , vbique pauor , & plurima mortis imago . Cor. Tac. in Ner. persecut. Here is shed euery where the bloud of Christians ; here is heard in all places , the lamentation of Saints ; here is feare , and the image of death seene , and seazing vpon the liues of holy men , and Gods seruants . These are the two wayes whereby the deuill assaults & sets vpon men in this world , persuasione , vt molliat ; persecutione , vt frangat : Greg. by perswasion to winne , and vanquish man by fayre meanes , as hee set vpon Christ , Mat. 4.8,9 . offring him all the kingdomes of the world , and the glory of them , if he would worship him : Iob. 2.7 . or by persecution , to break & bend him with foule meanes , as he inuaded Iob , smiting him with sore boyles , from the sole of his foot , to the crowne of his head , to compel him to blaspheme God , and forsake his Creator . Quid igitur facies ? Excita Iefum , & dic , Magister , perimus : Aug. 49 tract . vpon Iohn . What is now to bee done in this case ? Euen that which the Disciples did when the tempest arose in the sea , and the shippe was couered with waues : They came vnto Christ , Mat. 8.25 . and awoke him , saying , Master , saue vs , we perish .

This is that anker , which the Emblemists paint tied vnto a strong rope , with this title or mot , Tutum te littore sistam , Claudius Paradin . I will place thee safe vpon the shore . Signifying vnto vs , that our hope of saluation , being fastened vpon our Sauiour Christ Iesus , who is our surest safegard , and sauing refuge , whereunto we must continually flie in all our troubles and aduersities , it will bring vs vnto the hauen of safe deliuerance , and quiet happinesse .

This anker wee are put in minde to haue in continuall readinesse , if by no other name , yet by this , that wee are called saylers , whose condition is so perilous , and estate so dangerous , as Anacarsis could not tell whether he should account them inter viuos , vel mortuos : among the liuing , or the dead . And if we will needs haue them to be numbred amongst the liuing , yet the farthest they are from death , is but spissitudo tabularum nauticarum , the thicknesse of a three inched boord : a most brickle & lamentable case : yet were we happy , if our vessell wherein wee fayle in this world , were thus strong , as is the marriners boate . But alas , it is much more fraile and fickle : being compared sometimes vnto a flower , Iob. 14. vita in carne , flos in foeno : Greg. Am. vpon Luke . as the flower in the grasse , so is this life in the flesh : sometimes to a shaddow , sometimes to a reede , yea , sometimes to vanitie it selfe . Psa. 144. Notwithstanding , the enemies that daily assault our vessell , are much more mighty , & enuious , then those things , which are obnoxius to the sailers ship : albeit they be ignis aqua , and hostes : Bernard . fire , water , and enemies : then the which , in their fury , there is no earthly thing more dangerous : for here is concupiscentia , cogitatio , & opera : concupiscence , & thoughts , words , and wicked works , like fire to burne it , water to drowne it , and enemies to destroy it . Fire , but it is the wild fire of concupiscence , which Saint Paul cals for the trouble , Rom. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & for the hurt it brings with it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 flat sinne : and Saint Iames compares it , Ia. 1.14 . for the subtilnesse of it , vnto a tempter , and for the cruelnesse of it , vnto a fowler , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it tempts & drawes vs from that which is good , and then , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it snares and ouertakes vs before wee be aware . And Saint Iohn makes a threefold kind thereof . 1. Ioh. 2.16 . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The lust of the flesh , the lust of the eyes , and the pride of life : yea this fire is so much more dangerous then the elementary fire , by how much it is more secrete , and vnknowne . Wherefore Dauid calleth it a hidden fire , crying out , Who vnderstandeth his faults ? and costing the anker of prayer for his deliuerance , calleth vpon God , Psal. 19.13 . saying , O cleanse me from my secret faults . To second this , there comes the water of actuall sinne , sometimes like vnto a boystrous sea , wherein one waue ouertakes another : so is the sinne of thought , sometimes followed by the sin of words , & sometimes both thoughts & words are accompanied with wicked works : otherwhiles this water of actuall sin enters our ship by drops , and makes a great flood within our soules : for Aug. de guttis minutis flumina implentur : and humor per rimas influens nauem confundit : great floods arise of little drops : & , water issuing in by small riftes , drownes and sinkes the ship . O therefore ( sayth the wise man ) Ecclesi . adde not sin vnto sin , for this is but to adde fire vnto fire , when we would haue the first fire to be quenched ; and water vnto water , when we would haue the first water dryed . If we would know how this water of sin sokes in by little and little into our rifty soules , Isidore makes it manifest vnto thee : Suggestio parit cogitationem : cogitatio , delectationem : delectatio , consensum : consensus , actionem : actio , consuetudinem : consuetudo , necesiitatē : necessitas , malam mortem : mala mors , dānationem : damnatio , poenam aeternam in Gehenna .

First , there is offred a suggestion : a suggestion ingenders a thought or cogitation : cogitation breedes delight : delight begets consent : and consent brings foorth the action : one action must haue another : and many actions turne vnto custome : custome cannot be left ; and so it produceth necessitie : necessity that must not be repented of ; and so it brings vs to an euill death : an euill death , that drawes vs to damnation : and damnation , to the eternall paines of hell . And thus sinne entring in by a little hole , yet stings to death : and what doth it aduantage thee , whether thou bee smitten with a broade sword that makes an apparant wound , or stabbed with a small poinyard that makes but a small breach ; seeing thou art assured to die as well by the one as the other ? Wherefore let this be a caueat for vs to take heede of all sinnes : for if they be great , the world will condemne vs : if small , either the poyson thereof will kill vs , or the number of them will destroy vs . But least the fire should loose her nature , & so not consume this shippe ; and the water should forget her moisture , & so not drowne it : the enemie will set his hand to destroy it ; euen the enemy which is called the Diuell , with his great army of Angels , and powers , vnder whose banner doe fight , men and spirits , the flesh and the world . For there is a neuer ending warre betweene him and vs . The Herauld whereof was God himselfe , who sowed this dissention , and proclaimed this warre saying : veepah Ashith benecah . Gen. 3.15 , I will put enmitie betweene thee and the woman , and betweene thy seed and her seed . 1. Pet. 5.8 . Hence hee is called our aduersarie , and that no small one , but that great red Dragon , euen that Dragon that fought in heauen : Apocal. 12. the olde Serpent and Satan which deceiueth all the world ; who set vpon God in heauen , Adam in paradise , and Christ in the wildernesse , and will neuer leaue vs , which alas haue neither force to resist him , nor wit to discerne him . Bernard . 7 serm. de aduent . domini . Si discernere volumus inter bonum & malum decipimur , si tentamus facere bonum deficimur , si conamur resistere malo deijcimur . If we would discerne betweene good and euill , we are deceiued : If we go about to do good , we quickly faint : and if we indeuour to resist sinne , we are easily ouercome . A fight most vnfit , and warre most vnequal : he strong , we weake : he full of experience , we altogither vnexpert : he subtill , we simple : he valiant , and we full of cowardnesse . Onely this remaines to keepe vs from destroying in this dangerous battell : namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : to let downe and cast this holy anchor , fall to prayer , and call vpon our God . For vt nauem ancora : sic oratio vitam firmam reddit . As the anchor staies the shippe , and keepes it steadie against winde and weather : so doth prayer maintaine the Christian from perishing by the temptations of Satan , and inuasions of the wicked world . For the Diuell is compared by Saint Peter , vnto a Lyon : and saith Gaudentius Merula : As a Lyon is discomfited at the sight of a Cocke , and at his crowing betakes him vnto his heeles : so doth Satan that murthering Lyon , both stand in feare when the godly man appeareth , and flies away when he betakes him vnto his praiers . The Diuell is a venemous Serpent , and saith Isidore : Mustela bellatura cum Serpente : primo rutam comedit , cuius virtute & odore contra venenum se munit : & sic ad bellum secura procedit . The Weafell going to fight with the Serpent ; first eates Rue , the smell and vertue whereof , armes , and defendes her against the force of the poyson , and then she goes boldly vnto the battell . So must we , who are continually inuironed , and daily besieged by Satan , and his army ; first arme our selues with prayer , which will defend vs against Satans temptations , and then may we be bold to encounter the enemy , according to Christ his precept , and practise ; who prayed himselfe , saying : O my Father : Mat. 26.41 and likewise commaunded the same vnto his Disciples , saying : Watch and pray , least ye enter into temptation . For a prayer is sacrificium Deo , demonibus flagellum ; and oranti subsidium : a sacrifice to God , a scourge for the Diuels , and a refuge , and a rescue for him that prayeth . First a sacrifice vnto God , which Saint Paul calleth the sacrifice of praise ; Heb. 13.15 that is , the fruit of their lippes , which confesse Gods name . This is that munus , that gift which Christ commanded the Leper to offer vnto the Priest : Tertul. aduers . Mars . lib. 4. namely , orationem & gratiarum actiones ( saith Tertullian ) prayer , and giuing of thankes . For sicut Thimiama bene confectum delectat hominem odorantem : sic oratio iusti suauis est ante Deum . Chrysto . As sweete perfume much delights the smell ; so is the prayer of the righteous man , much pleasing in the nostrels of God . The altar whereon we offer this sacrifice , is Altare coeleste : our faith , which Ambrose calleth an heauenly altar , whereon our prayers being offered , Christ ( saith Chrysostome ) receiues them , and purifying them , commends them vnto his father , vnto whom for Christ his sake they are acceptable . Wherefore he that offereth vnto God sacrificium orationis , must diligently obserue three things : Bernard . Epist. ad frat . de mont . Dei . Quis , Cui , Quid. First , who is he that offereth , and he must be pauper spiritu , the poore in spirit . Secondly , to whom , and that is to God , vnto whom he must sursum cor , lift vp his heart . Thirdly , what he must offer , and that is a right qualified prayer , proceeding from true saith , and feruent loue : and then God wil receiue thy sacrifice , and the Diuels will bee much tormented with it , which is the second benefit which followeth heartie and earnest prayer . Bernard . For per orationem vincuntur demonia , the Diuels are cast out , and subdued by prayer . By this was the Lunaticke person deliuered from that tormenting Diuell , which oftentimes cast him into the fire , and oftentimes into the water , because this kinde goeth not out but by prayer and fasting . Mat. 17.21 Neither is this all that we receiue by prayer , but we are defended also by it from all assaults , and temptations . Ambrose . For it is bonum scutum , quo omnia spicula aduersarij repelluntur : that good shield whereby all the dartes of the aduersarie are repelled . It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Christian mans physicke , against all spirituall diseases . Theodoret If we be in medijs aquis : in the middest of the waters , this is our safest deliuerance , and as it was vnto Ionas , Ionas . 3.2 . who being in the bottome of the sea , and the belly of the Whale , cried vnto the Lord , and he heard him . If we be in igne , in the fire , by this we shall be deliuered : Dan. 3. as were the three children in the middest of the firie furnace , who cried vnto the Lord , and he deliuered them . If we be inter medios Leones : among the middest of the Lyons , Dan. 6. as was Daniel in the middest of the Lyons denne , who cried vnto the Lord , and he deliuered him . This is Gods precept , and Dauids practise . For the first saith God : Psal. 50.15 . Call vpon me in the day of trouble , and I will deliuer thee . And for the second , saith Dauid : out of the deepes haue I called vnto thee O Lord , and thou deliueredst me . Psal. 130. If we be besieged by our enemies , by this we shal haue deliuerance , as was Elisha , 2. Kings . 6.18 . who prayed vnto the Lord , and was deliuered . ▪ vertit se eo , vbi omnes verum auxilium inuenerunt , scilicet , ad orationem , quae vnica desper atorum ancora est . And lastly , if a whole army be set against vs , by this we shall ouercome them ; Numb . 17 as did Moses the Amalekites , who prayed vnto the Lorde , and was deliuered . Glossa . For , plus valet vnus sanctus orando , quam innumeri peccatores praeliando , one good man will do more good by praying , then an innumerable number of sinners by fighting . Thus in the army of Marcus Antonius the Philosopher , at the prayers of a band of Christians , God sent water , and things necessarie for the army , Xiphilinus togither with a mightie tempest , to the destruction of the enemy . And thus the kingly Prophet Dauid praying against his persecuting enemies , saith : That the Lord thundred from heauen , hee sent out his arrowes , and scattered them ; and increased his lightnings , and destroyed them . Psal. 18.13,14 . God hath called our army abroad , the enemy is encamped about vs , and hath shaken his sword against vs : and who can tell , whether the Lord will likewise shew mercie vpon our prayers ? The Heathens could giue this report of the Christians : Capitolin . in Marco . nihil esse , quod ij qui Christiani nominantur , precibus à Deo impetrare non possent . That there is nothing , which the Christian man by his prayers , may not obtaine at Gods hand . This was it that so troubled the cruell persecutors in the primitiue Church : as Plinius Iunior , writing to Traian , about the professours of Christianitie , acquites them of all faults and offences , both against Prince and people , excepting this one : quod ante Lucanos hymnos in cuinsdam hominis laudem , qui 〈◊〉 Palaestina crucifixus erat decantarent . That they sung hymnes and psalmes before breake of day , touching thankesgiuing and praise , for Christ which was crucified in Palestina . O has Plinie liued in these daies , he would neuer haue found this fault with Christians : among whom the name of God , and his sonne Christ , is more abused to his dishonour , then rightly vsed for his praise and honour . Notwithstanding , neuer was there more neede of prayer , then in these daies , wherein faith is almost forgotten , and charitie waxeth too colde : wherein the world is turned vpsidowne , and Christ begins to summon vs to our account : and wherein God and Satan , haue this long time bent their bowes against vs . God hath bent his bow , but it is the bow of long suffering ; the wood whereof is iustitia , iustice ; the string misericordia , mercie ; and the arrowe vindicta , reuenge : and if we stil abuse his patience by our sins , as we haue begun , and despise his long suffering by our iniquities , as we go forwards : then must needs his iustice forget his mercie , and send the arrowe of reuenge against vs . Happy therefore shall they be that can cast this anchor of faith and prayer vpon Christ : Psal. 2.12 . For when his wrath shall suddenly burne , then blessed are all they that put their trust in him . The Diuell likewise hath bent his bowe , but it is the bowe of eternall death & destruction ; the wood whereof is malitia , the Diuels malice : the string experientia , his experience : and the shafte temptatio , alluring and deceitfull temptation , which he often let s flie round about vs , wounding some , and killing others . This man with pride ; that with gluttony ; another with couetousnesse ; and a fourth with periurie . Filling the world full with all vnrighteousnesse , fornication , wickednes , maliciousnesse , enuie , murther , deceit , debate , and what not , to bring vs all vnto confusion . O beloued , neuer more shooting , and neuer lesse praying : neuer more dartes , and yet few or none applies his shield . For who now moisteneth his prayers , with the teares of true repentance ; thereby to quench the firie dartes of Satan ? O lacrymae quo fugistis ? redite obsecro redite lacrymae , flete me coelum & terra . Lugete me omnes creaturae , & me plorate omnia elementa . peccaui enim crudeliter ; lapsus sum grauiter ; cecidi mirabiliter , Nullus est morbus vitiorum , à quo non contraxi contagium . Isiodore Dial ▪ hominis deflentis , lib. 1. cap. 41. High time it is , to crie with the penitent person : O teares , whither are you fled ? ô sighes , whither are you gone ? Come againe ye teares , and returne ô ye sobs . Come heauen , come earth and bewaile me . O ye creatures lament ouer me . For I haue sinned cruelly : I haue fallen grieuously : there is no sinne wherewith I am not fowly bespotted . Did not the heauens raine at Elias prayer ? 1. King . 18 and the rocke send foorth flouds at Moses stroke ? Exod. 17.6 and shall God smite , Satan wound , and yet we bee without prayers of repentance ? The Poets report of Hector , that so long as he liued , Troy could not be destroyed : calling him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the immoueable , and inexpugnable pillar of Troy . But much more may it be spoken of the beleeuing man , whose praier bindeth God to doe good vnto the countrey . As was Lot vnto the Sodomites , of whom God witnesseth that he could doe nothing against them , so long as Lot liued amongst them . Gen. 19.22 In what a lamentable case then , is that countrey and place , wherein there is no Moses , Eze. 22.30 no man of prayer to stand in the gappe before God for the land ? A token that God intends a present punishment to fall vpon that countrey : and on the contrarie , where God bestoweth the spirit of prayer , he will likewise giue a blessing of mercie . For this cause Dauid ioynes prayer and mercie togither , saying : Psal. 66.20 . Praised be God , which hath not put backe my prayer , nor hid his mercie from me , noting prayer to be the especiall meanes , whereby God will conferre a benefit vpon a people . Because , Aug. quamdiu Deus non tollit à te orationem tuam , non amouebit à te miserecordiam suam : so long as God depriues thee not of the spirit of prayer , he will not denie thee his mercifull kindnesse . Seeing therefore that by prayer Cassianus . Ira Dei suspenditur , venia procuratur , poena refugitur , and proemiorum largitas impetratur : wee haue accesse vnto God ; the prisoner to intreat the Iudge ; the Iudge is mooued to mercie , and his mercie indueth him with all kinde of blessings . O therefore prouide in time while it is to day for this happy anchor , if not to stay thy tottering selfe in this miserable world ; yet to defend thy tossed countrey , from the boistrous inuasion of the open foe , and the deceitfull practise of thy traiterous friend . But because this sea is verie boisterous , waue following waue , and tempest running after tempest . It is not amisse to follow Pyndarus his counsell , especially 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this winters night to loose two anchors . The time was indeed , wherein man quasi dies in gratia claruit : Greg. morale . 35.18 . was as bright as the day , and as cleare as the sunne , walking in the day light of blessed grace . But being enwrapped in sin , and fallen into the dungeon of iniquitie , is now in nocte erroris ; constrained to wander , and roaue in the darkesome night of misleading error . So that if we will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pindarus . cast anchor for our true safetie and felicitie , we must let downe one in the head , and another in the sterne of the shippe : that so here relying vpon two anchors in this heauen , we may there arriue with all ioy in that blessed heauen .

Wherefore vnto this anchor of prayer , let vs ioyne the anchor of stedfast faith , and affiance . For this is that which the Apostle calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a shield against all the firie dartes of the Diuell . This is that true Solsequium Marygold , Eph. 6.16 . that goes and turnes with the sunne of righteousnesse Christ Iesus . It is the right Salamander , that will liue , and continue in the fire without consuming . And as if a man doe make him napkins and cloathes of the Salamanders haire , although they be throwne into the fire , they will not be burned and consumed , but purged and purified : so will not this perish in the fire of persecution , but rather with the Salamander quench the fire , then be destroyed by the flame . Whereof wee haue a cloud of witnesses in the second of the Hebrewes : Yea , this is anchora animam seruans , the anchor of the soule , that keepes it sure and stedfast , from ouerwhelming and drowning in the boistrous stormes of craggie temptations , and grieuous afflictions . Wherefore blessed is he that trusteth in the Lord : Prou. 16. for he shall be like the mount Sion that cannot be remoued , but remaineth for euer . And as the mountaines are about Ierusalem , so will the Lord be about him for euermore . Psal. 125. Aura tonet , sonet vnda , maris fremat orbis & orcus .

Tu tamen insertos nos tibi Christe teges . Let the winde thunder , and the waues make a noyse : yea earth and hel fret and fume , yet thou ô blessed Christ wilt bee a wall of brasse for their defence , and a shield of proofe to keepe them safe that trust in thee . He that thus casts anchor , shall be as a man that is prouided of two houses , whereof if one should faile , yet the other would receiue , and keepe him . This was Dauids practise , to cast both anchors for his assurance . For praying vnto God , he calleth God his God , saying : Hearken vnto the voice of my prayer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 5.2 . my king , and my God . Hearken King , there is the first ▪ and my God , there is the second . And in the thirteenth Psalme wherein hee sings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Psalme of triumph , yet he begins the same with sorrow , saying : Gnathana , Gnathana , Gnathana : Howe long , howe long , repeating it foure times in two verses : but he staies his griefe with the anchor of prayer , saying : Behold , heare me . But his prayer is mingled with faith : for he saith ; Behold , and heare me , O Lord my God . Heare me , there is his prayer : but heare me Iehouah Elohai , O my God ; there is his faith . And this confidence , he sets downe with the cause thereof , saying : Psal. 13.1.2.3.4 . But I trust in thy mercie , my heart shal reioice in thy saluation , and I will sing vnto the Lord . Thus hee that began with sorrowing , ends with singing , because he did cast this twofold anchor , faith , and prayer . The Cananitish woman , whose daughter was troubled with a diuel , came vnto Christ by prayer , saying : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Haue mercie vpon me O Lord , thou sonne of Dauid . And the text saith , Matt. 15.22.28 . that Christ heard her : and why ? because great was her faith , therefore it must be vnto her , as she desired . For God is cordis inspector , the beholder , and searcher of the heart . Wherefore he saith not vnto her , O canis magna est fides tua , but O mulier , mutauit vocabulum quia mutatum vidit affectum . Aug. de fide & operibus , c. 16. O dogge , great is thy faith ; but O woman : changing the word , because shee had changed her faith . eudiant haec audiant , qui constanter orant , necrecedant . flexi inquis genua , curuasti quidem , sed mens tua for as vagabatur , corpus intus , sensus foras , os loquitur , mens vsuras cogitat , O , Diabolus astutus : imitare imitare igitur Cananaeam . Chryst . homil. 17. in Matth. Heare this , O heare this , ye that pray with vnconstant mindes , being wearie of your worke , if you haue not too soone your reward , and continue stedfast . Thou saiest I bende my knees : it is true ; but thy minde , that runs aroauing : thy bodie indeed is in the Church , but thy vnderstanding in the streetes : thy mouth mutters , but thy minde , that runs after thy vsurie . O , the Diuell is craftie , that seekes thus to delude thee . Imitare , imitare therefore the Cananitish woman ; indure , and thou shalt be heard : adde faith vnto thy wordes , and thou shalt be blessed . Ad orationem assisto , non orarem si non crederem , sed si vere crederem , illud cor , quo Deus videtur , mundarem , genas lacrymis rigarem : iacerem ad domini mei pedes , eosque fletu perfunderem , crine tergerem , haererem certo trunco crucis , nec prius amitterem quam miserecordiam impetrarem . Hieron . in Dialog aduersus Luciferi anos . Marke what a learned father speaketh in thy person . I come ( saith he ) and set my selfe vnto prayer . I would not pray vnlesse I did beleeue I should be heard . But if my faith were true , then would I cleanse my heart which God so neerely marks : then would I moisten my cheekes with my teares : then would I hang about my Maisters feete , and all to bewash them with the moisture of mine eyes , and wipe them with the cleanest of my haire : then would I cleaue vnto the Crosse , and neuer leaue it , before I had obtained mercie . But now I walke while I pray , sometimes reckening my accounts with my minde , sometimes hauing lustfull desires in my thoughts ; seldome goeth my mind with my lips : oh where is faith ? Thus did not Ionas pray : thus did not the three children call vpon God . Daniel beleeued , when he prayed in the denne ; and the theefe , when he prayed on the Crosse , he was crucified with Christ , and prayed in beliefe . But we crucifie Christ , when we pray without beliefe : presenting our selues before the king , without his son ; before the angrie iudge , without the princes pardon , and before God , without his Christ . Like vnto a subiect , that hauing murthered his princes only and deare sonne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : with hands al besmeared with the bloud that issued from the tender wounds , shall present himselfe before the childes angrie Syre , holding vppe those bloudy hands , requiring friendship of the father : will nor his sonnes bloud , which still presents it selfe before his tender eies , incite and mooue him rather vnto furie and reuenge , against that murtherer and slaier of his sonne , then procure friendship and appeasement for his fault ? Such is the case of all those that remaine still in infidelitie , and hardnesse of heart , and yet will offer vp their prayers vnto God the Father . For they holde vp defiled hands , bespotted , and besprinkled with the bloud of Christ , his deare and onely sonne ; because , who so thus remaines in his sinne , is partaker with the Iewes in the crucifying of Christ , and shedding of his bloud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Basil . . O therefore you that haue soules to saue , haue some care to bring them to heauen , and deliuer them from hell . Bee sorie with Peter , and repent with Marie Magdalen , for the folly of your liues , and the iniquitie of your daies , which you haue forespent in sinne and transgression . Tunc enim incipit medicina vitae proficere , vbi in animo contribulato mens maerorem exercet : For then begins the Physicke of grace to amend our sicke soules , when the minde of man draweth foorth sorrowe and griefe from a troubled spirit in detestation of his sins , that haue so highly dishonoured his mercifull God . Dauid in remembrance of his sinnes washed his bed with the drops of his eies , and saith : that his teares were his bread , both day and night . And God set the letter Tau , Ezec. 9.4 . as a marke of saluation , vpon the foreheads of them that did mourne for the abhominations of Ierusalem . And Augustine writeth thus of himselfe . Probaui animam meam , & impatientem portari à me , at vbi eam ponerem non inueniebam : non in amaenis nemoribus , non in ludis atque canticis , non in locis suaue olentibus . Aug. 4. lib. of his conf. I tried and searched my soule , and found it to be heauie , and full of impatience ; but where I should ease me of this loade , or finde release for my burthen , I could not tell . I went to the pleasant woods , but there I found it not . I sought for musicke , and sport , but there it was not . I had recourse to the sweete smelling gardens , but here I found no ease . I feasted , and delighted my selfe in dainties : sometimes I betooke me to my chamber for wantonnesse , sometimes to my Librarie for wearisomnesse : but neither in meates , nor drinckes , in bookes , nor beds , did my soule take rest or comfort . It detested all thinges , that were not that thing which it selfe desired , and that was God . Each thing was odious vnto it , if it were not a sob for sinning , wherin alone it found some rest . As in a healthfull bath , that washed it of vncleannesse , and made it fresh for the iourney of saluation . O remember the country Metaphore of the Psalmist : He that sowes in teares , shall reape in ioy ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . This world is the repenting , that the repaying world : this for worke , that for paiment : this for triall , that for comfort . And if thou shalt with patience vndergoe the fire of triall in this world ; thou shalt with comfort , receiue the ioy of perfection in the world to come . If in this world , thou shalt work out thy saluation with feare , and trembling ; thou shalt receiue Gods blessed paiment ( a crowne of eternall happinesse ) in the worlde to come . If in this worlde , thou shalt cleanse thy pathes , and moisten thy soule with the teares of repentance ; thou shalt receiue a paradise of ioyes in the world to come . For then God will heare our prayers ; when wordes and workes , hands and hearts , faith & repentance shal kisse each other . Wherfore , when the tempest of persecution shall inuade vs , and the stormes of temptations shall rise against vs , and we cast the anchor of prayer , either in this house , or in anie other : let vs take heed that we come in feare and faith ; and not in toying and tatling , least we make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the house of prayer , a place of prating . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the Angels stand by vs to take our words , and God is present to knowe our hearts . But if our prayers be made in faith , we shall no sooner aske , but God will answere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : behold , I am present to grant thy request . Out of this that hath been spoken , there ariseth especially two conclusions . First , that prayer is a necessarie anchor for this shippe . The second , that prayer without faith , is not a sufficient anchor to stay so heauie a shippe , in so troublesome a sea . Against the necessitie of the first , the Epicures , Stoickes , and Egyptian Philosophers dispute , after this manner . If this be so necessarie an anchor , for so burthensome a shippe ; then it must serue either vt intimemus ei à quo petimus illud quo indigemus : or vt per orationem flectatur animus eius qui oratur : Th Aquin. lib. contra gentes , c. 96. either that we might signifie vnto him of whom we desire a thing , what we doe want : or els that we might mooue , or by our prayers bend his mind to grant our requests . But neither of these is needfull . For the first : God standeth not in need of our instructions , neither doth he want vs to admonish him of our necessities : but knowes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil . what we haue neede of before we aske . Mat. 6.32 . As Christ speaketh vnto his disciples , saying ; that your heauenly father knoweth that ye want all these things . And for the second Ain Iehouah lo shanithi , Malach. 3. I am the Lorde , I change not : with whom there is no variablenesse , nor shaddowe of turning . Iam. 1.17 . But vt immutabilis natura sic voluntas , Greg. 5. moral . nat. 18. as his nature is vnchangeable , so his will cannot be altered . Vnto the first we may giue this manifold answere . First , with Hierome , nos non sumus narratores , sed oratores : wee are not tellers , but sutors . For it is one thing to declare a thing to him that knowes it not , and another thing to require a thing of him that alreadie knoweth it . Secondly , we answere with Augustin , that it is elenchus causae , a false cause ; and therefore denie the argument . For albeit God knowes how to giue good things vnto his children , yet he commaundeth vs to aske , seeke , and knocke , that by this meanes , exerceri in orationibus desiderium nostrum , Aug. Epist. 121. our desires might be exercised in our prayers , whereby we may receiue those things , which he hath prepared to giue vs . And lastly , the necessitie of praying consists not , in that we should open to God our wants ; but that we might be put in minde , whither to haue recourse in our extremities . And for the second , we may answere , that it is the felfesame fallacion . For albeit God be said to change ; yet that is but by a Metaphore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : because it is not mutat●o Dei , but rei : not consilij , but operis : not affectus , but effectus : not God , but the thing is chaunged : not Gods councell , but Gods worke : not his affect , but effect . Yet this is not the end of our prayers to make God changeable , but that by praying we might obtaine those things in time , which God hath decreed to bestow vpon vs from all eternitie . For prayer is not ad immutandam prouidentiam sed ad insplendam : not to alter Gods minde , but to fulfill his prouidence : seeing that those things quae sancti viri orando efficiunt , ita praedestinata sunt vt precibus illa obtineant , Greg. moral . 16.18 . which holy men haue accomplished by praying , were so ordained , as they should obtaine them by their prayers . As when God had promised Abraham , Gen. 22. that in Isaac his seede should be blessed ; yet God gaue vnto Isaac a barren wife , wherfore Isaac praied for his wife Rebeccha , Gen. 25. and the text saith ; that the Lord was intreated of him , and his wife Rebeccha conceaued . This then remaines a firme anchor for this shippe , contrarie to the opinion of the auncient Philosophers , and the followers of Pelagian : yea contrarie to the common Christian , who though he professe christianitie in word ; yet he practiseth Pelagianisme in his works . For doe not our liues practise that which Pelagian professed : namely , that we thinke praier is but needlesse ? Yea , was not this an especial heresie of the Pelagian , quod destrueret orationes ecclesiae , Aug. Epist. 106. that he went about to destroye the prayers of the Church ? And is not this our profession by our practise , who so seldome frequent the Church , and seeke indeede by couert meanes to ouerthrow religion ?

Against the second conclusion , the aduersarie obiecteth after this order : If faith be so necessarie a companion for prayer , as without it , prayer cannot anchor this heauie shippe : then how commeth it to passe , that the vnfaithfull mans prayers , are oftentimes heard , and fulfilled ; but the godly and faithfull mans requests , are often denied , and reiected .

Touching the first , learned writers sufficiently resolue thee after this sort : First , God heares our prayers , vel ad iustitiam , vel ad miserecordiam : Aug. tract. 37. in Ioh. either for iustice , or for mercie . And for both these endes , he oftentimes receiues the prayers of the wicked . First according to his mercie , vt eos beneficijs ad amorem suam alliciat , Bellar. li. 1. cap. 4. de bonis oper. that he might win them vnto him by his benefits : and thus he heard the praiers of the Niniuites , not according to his iustice , but according to his mercie . Secondly , according to his iustice ; and thus he heard the Israelites , requiring flesh in the desart . But while the meate was in their mouthes , Numb. 11. the wrath of the Lord came vpon them and destroyed them : Metuendum ergo est ( saith Saint Augustine ) ne id hoc posset non dare propitius , det iratus . O therfore let vs take heede , least that which God cannot bestow vpon vs as a mercifull God , he repayeth as an angrie Iudge .

A second cause why God heareth the prayers of the wicked , is populi sui causa : Sadel in vera peccati remissione . for the more comfort of his beloued people . Seeing that God is so mercifull vnto those which are wicked , and his enemies ; how must they but needes be persuaded , that he will bee much more fauourable vnto the godly and his friends ?

Thirdly , the wicked are not heard , ex speciali gratia , sed ex communi miserecordia : Caluin . lib. 3. confess . ca. 20. sect. 15. not that God is well pleased at their prayers , but to set out his mercie by this circumstance : For that euen vnto vnbeleeuers their prayers are not denied , the more to pricke forward those which serue God , to be carefull at all times to pray vnto him , seeing that the verie wicked and prophane , oftentimes obtaine their petitions .

And as concerning the second part of their obiection ; It is true , that the Lord at all times grants not the prayers of the godly . For Paul himselfe prayed against the messenger of Satan , 2. Cor. 12.2 yea hee besought the Lord thrise , that it might depart from him ; but hee was not heard . And the reason was ( as saith Saint Augustine ) quia non expediebat : Aug. Epist. 121. First , least that he should be exalted out of measure : and secondly , that Gods power might be made manifest through weakenesse . And yet he was heard ; and not heard , because there is a double kinde of hearing ; one ad voluntatem , another ad salutem : Aug. in Epist. Iohn . one to answere our wils , and another for our good . So likewise there is a twofolde kinde of deliuerance : one ex presentibus periculis : one for present dangers , and calamities ; as he deliuered Dauid from Saul , Daniel from the Princes , the Israelites from Pharaoh that his Church might haue some outward testimonies of his loue and fauour . And this is called a corporall deliuerance . There is another deliuerance , which is called a spirituall deliuerance : When God so strengtheneth the harts of his seruants , as they patiently abide the afflictions of their foes . And thus God deliuereth them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Basil . ▪ not so much by freeing them from their persecutors , as by strengthening them against persecutions . Psal. 34.17 . For the righteous crie , and the Lord heareth them , and deliuereth them out of all their troubles . He heareth them for their good , though not for their delight ; and deliuereth them spiritually , albeit not corporally . Yet the time will come , when they likewise shall be deliuered : namely , when he shall take them from this miserable life , to euerlasting ioyes . Wherefore , aske ( saith Christ ) Iohn , 16. in my name , and ye shall receiue , but ye shall receiue quando debetis accipere , quaedam enim non negantur , sed vt congruo dentur tempore differuntur : Aug. tract. 102. when ye should receiue them . For some things are not simply denied , but conditionally deferred , to their proper time and place . Let vs therfore aske ( saith Saint Iames ) Iames , 1. in faith , nothing doubting : and then ( saith Christ ) Matt. 21. whatsoeuer ye shall aske , ye shall receiue . For prayer thus apparelled ; Est Dei columba quae ramum oliuae apportat , dum pacem hominibus impetrat : Is Gods Doue , which carrieth the Oliue branche in token of peace betweene God and man . Yea the holy Ghost the true Doue , that first persuaded vs to pray , shall assure vs of our requests , because God is well pleased with vs . But that this may please God , and profit vs ; we must vnderstand , that there is a threefolde kinde of prayer : mentalis , vocalis , vitalis . The first is , when we pray with vnderstanding : the second with our lips ; and the last with our liues . All which , if conioyned in brotherhood , they make a strong cord to binde Gods blessings vnto vs : but if disioined in hatred , they seperate Gods fauour from vs . For he that saith well , but liueth ill ; non inuocat Deum patrem , sed diabolum : Greg. Nicen. 2. orat . de dominica orat . maketh not God his Father , but calleth on the Diuell , when he prayeth our Father . And saith the wise man : He that stoppeth his eares least he should heare the law , shall be abhominable . Wherfore ( saith the prophet ) If thou loose the bands of wickednesse , let the oppressed goe free , breake thy bread vnto the hungrie , lodge the wanderer , and couer the naked : Esay , 58.6.7.8.9 . then shalt thou call , and the Lord shall answere ; thou shalt crie , and hee shall say , here I am . And thus much for the first part , which are the anchors that we must cast ; and they are two : Prayer , and Affiance .

Now solloweth the second , and that is the shippe that must bee staied by these anchors : namely , a loaden shippe , called here Iehabcha , thy burthen . For man , miserable man , is in this world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a ba●…lus , a loaden and burthened porter : yea 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verie heauie loaden ; Mat. 11.29 hauing one loade , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazinzenus . Sicknesse , pouertie , children , oppression , death , hatred , men , beasts , sea , land , griefes , and troubles , all miseries for this life , and burthens for this loade . For vita est poena , yea totae poena , I poena & miseria : Aug. ciuitat . 21. life is a punishment , yea altogither paine and punishment , I nothing but paine and miserie . Greg. moral . 11. Being sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , other times 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 1. Cor. 11.23.24 . &c. now in labour , then in punishment : now in prison , then in whipping : sometimes stoned , and sometimes suffering shipwracke : sometimes in perils by waters , and sometimes in perils by theeues : otherwhiles in danger by our nation , and otherwhiles in danger by strangers . Now in the city , and then againe in the wildernes : somtimes subiect to wearinesse , and sometimes to painfulnesse : verie often subiect to hunger , to thirst , to watching , to fasting , to colde , to nakednesse , to death , &c. Rightly compared vnto the sea , yea to Mare Aegaeum , where the venti , augustiae , Caribdis , stagna , Syrtes : Chrysosto . windes , waues , rockes , and sands , verie hard to be sayled . And by Iob called a warfare , where is nothing but hazard , and trouble ; feare , and distresse . For in this life there is timor , tremor , fames , sitis , calor , frigor , languor , dolor : Aug. feare , trembling , hunger , thirst , heate , colde , faintnesse , and sorrow .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Menander .

O miserable mortals , how are ye turned , and tossed , torne , and tormoiled with mischiefes and miseries ? your life is short of continuance , yet full of miserie . Iob. 14.1 . A wonderfull thing , breuem appellat vitam ; but miserias , quibus in hac vita afficimur multas . Gregorie . The holy man calleth life short , yet the miseries of this life hee tearmeth manie : but seeme it neuer so strange , true it is that our life is short , and our miseries verie manie . Wisdom . 5. For man is compared to the passing of a shippe , to the flying of an arrow to erreg : the little shippe that runneth thorow the weauers shittle . Iob. 7.2 . And verie well said to be swifter . For tela torditatem profectus habet , but vita moram defectus non habet . Gregorie . The shittle hath some slownes in going forwards , but mans life hath neither slacknesse nor delay , in going vnto death . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Anacreon . Being compared ( by the Poet ) vnto a whirligig , and proued by his owne experience . For being now merrie drinking of wine , he was sodainly choaked with the grape , and died . Cron. 1.29 . Yea it is compared vnto a shaddow , Iob. 14.2 . and phrased by Iob , yibrach catzel : it flieth or vanisheth like a shaddowe : fugit , non mouetur , to note breuitatem : but sicut vmbra , to note inconstantiam . Eucherius . It flies not softly moues , to note the shortnes : but it flieth as a shaddow , and not as a body , to note the instablenesse . For there is nothing more vaine , more inconstant , more swift , and more fraile , then mans life , howbeit full of miserie . For here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Griefe , and life , are like Hypocrites , twins , kinsfolke , and brethren . Here febres necant , dolores opprimunt , Aug. solil . 2 sicknesse killeth , sorrow oppresseth , hunger famisheth , thirst dispatcheth , water choaketh , the halter strangleth , the fire consumeth , the beast deuoureth , the sword slaieth , and poyson corrupteth . Thus is life a fraile life , a flitting life : a life , the more it lengtheneth , the shorter it waxeth ; the more it increaseth , the nigher it draweth vnto death . A life transitorie , deceitfull , miserable , and replenished with change and mutabilitie : so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Atheneus . it is the best not at all to be borne , and if a man be borne , it is the safest to die soone . This maketh him begin his daies with teares . Innocentius Masculus recenter natus clamat A , fomina E , dicentes E vel A , quotquot nascuntur ab Euah . The man child commeth into the worlde crying A , and the female E , all sounding out E or A , whosoeuer come of the loynes of Adam and Euah . A condition exceeding in miserie , the estate of all other creatures ; because no creature else beginneth his daies with woe and weeping but only man , as the Naturalists could well obserue . Plin. lib. 7. Tertul. August . For man is augur in commodorum , & propheta suae calamitatis : a Prophet and foreteller of his owne calamitie , and discommoditie : who no sooner borne , but fals to shedde his teares , as witnesses of his insuing miserie . O generatio flebilis , O infoelix , &c. Bernard . de spec. poenit . O lamentable , wofull , and vnhappy generation , whose father is care , whose mother is shame , whose sister is vncleanenesse , whose nurse is folly , and misguiding falsehood ; whose wife is pleasure , and besotting sinne ; whose childe & heire , is paine , and bitter punishment : called by the wise man , miserable earth ; and by the Apostle , vessell of dishonour , begotten in vncleannes , liuing in wretchednesse , and dying in distresse . Eccles. 17. Rom. 9. Psal. 51.5 . Iob. 14. A rotten carkasse , meate for wormes , and matter for euerburning fire . Esay . 14. Esay . 51. Matth. 25. O memento homo quis es , vbi es , & vbi non es : call call O man vnto thy remembraunce , what thou art , where thou art , and where thou art not : Thou art the image of vanitie , not by creation , but by default ; thou art in the vaile of miserie , and valley of destruction . Beda : exhortat . cap. 119. O view and consider thy selfe instantly , and bewaile thy lamentable case incessantly .

This search consisteth in these three things . First , why man is thus burthened . Secondly , what brought this burthen vpon man . Thirdly , what is the ease , or soueraigne remedie for this burthen .

First , why is man thus burthened ? Gregorie answereth : ne viam pro patria diligamus : Greg. mor●…l . 23. c. 22 least delighting too much in the way , we preferre it before our heauenly countrey . For this life is but the way , wherein we walke vnto our countrey , which is heauen . Now it is the custome of many trauellers , when they beholde some faire and pleasant places , obiected vnto them in their iourney , to slacke their pace , and walke out of their way ; the rather to delight , and besot themselues with this obiect . So might it happen vnto the Christian traueller , were not this burthen heauie vpon his backe ; the waight whereof , weans him from the delight of this world . For the world is like vnto Salomons harlot , that layeth open her breasts to intise trauellers and strangers . The two dugges whereof , are profit and pleasure . With the first , she deales like Hypomanes to Atalanta ; who being to runne a race for a kingdome and victorie , Hypomanes casting a ball of golde on this side , and another on that side ; so besotted Atalanta with the desire of them , as shee running out of the way to enioye the golde , lost the goale , the victorie , and the prise . So doth the world misleade the greedie , the couetous , and the gold-desiring Merchant . With the second , shee deales like Cyrces ; who alluring Gryllus to taste of her drugges , made him so drunken with the pleasure therof , as he neither remembred the dignitie of his nature , nor desired the sight of his countrey . So deales the world with the delicious , drunken , and pleasurable worldling . Being sometimes compared vnto birdlime : the Diuel the fowler , who wrappes the worldling , as the birde is wrapped in the lime . And sometimes vnto a Net : profit , and pleasure are the baite ; vnto which , the vnworthy worldling no sooner stoupes , but he is taken in the net . Or he may be compared vnto a man , that running apace , falleth ere he be aware into a pit ; and as he is falling , catcheth hold on a shrubbe ; whereby getting a little hold for his feete , beginneth to looke about him ; Damascenus , where behinde him , he seeth two Mice gnawing at the root of the shrub : beneath in the bottome , he beholdeth a firie Dragon gaping to deuoure him : at his feete , he perceiueth foure Aspes peeping out to sting him : aboue him , he descrieth some few droppes of alluring hony sprinkled vpon the shrubbe , wherewith hee being enamoured and besotted , not minding the rest of his miseries , looseth his holde , to take and taste the hony ; but falleth downe , and is destroyed . The pit here signifieth the world , whereinto man is entred : the shrub representeth this life , which man awhile enioyeth : the two Mice are the night and the day , which catech and gnaweth vpon the life : the foure Aspes note our foure humours , which molest and consume vs : the firie Dragon is the Diuell , which gapeth to destroy vs : the hony is the delight and pleasure of this world , which sinfull man beholding , is enamoured with it , and being enamoured , catcheth to enioy it , and catching , forsaketh his hold , and falleth into the pit of destruction , there for euer deuoured of the Diuell . Yea iter vitae nostrae , is vt si stagnum esset transiundum ▪ cui pons impositus esset ita angustus , vt vix harere illi pes posset . Isiodorus . Man in this lifes iourney , hath to passe ( as it were ) a great lake , or poole , whereouer a verie narrow bridge was placed for his passage , yea so narrowe , as he can scarcely finde any footing on it ; vnder which bridge , there be firi● Serpents , venemous Crocadiles , and deuouring beasts , who are readie to receiue him , and receiuing to destroy him , if he chance to ●lippe , and fall off from the bridge ▪ And yet on both sides of the poole , there are pleasant fieldes , delightfull gardens , and most artificiall buildings , which might bring great delight , and admiration to the beholders . What now doe we thinke is best for this man ? Dare he cast his eies vpon this pleasure ? Wisedome teacheth vs , no : for by that meanes , enioying a minde of pleasure with his eyes , he might perhaps fal , and sustaine losse and destruction for euer , and euer . And shall wisedome teach vs this pollicie for our bodies , and shall not the heauenly wisedome persuade vs , to be more careful for soule and bodie ? He will not cast his eies on those pleasures , least he sustaine a temporall punishment ; and shall we set our affections vpon wordly delights , for euer after to endure eternall destruction ? O rather , let vs make a league with our eies , least we behold vanitie , and watch our waies , least we be ouertaken with folly ; and so forget the streight bridge which here we are to passe , and slipping with our burthens vpon our backes , be pressed downe to the bottome of hell . Basill telleth vs , that there be but two waies for euery man to walke in , in this life : the one whereof he must needes chuse . The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the first is the way that leadeth vnto vertue ; and the second , the way that leadeth vnto vice . In the first way walketh the good and godly man : in the second , the sinner and vniust . The first way 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Basil . the first way sheweth all the good we must expect to be performed vnto vs in the life to come . The second sheweth all the benefit we can hope for , to be performed in this present world . The first , as it promiseth much good for to come , so it assureth vs of much labour to bee vndergone . But mundus iste multa delectabilia ostendit hominibus , sed ad seducendum . Chrysosto . The second , which is the way of the world , it sheweth and promiseth manie pleasures , and delights togither with much ease , but all to seduce the carelesse worldling . Euen as a cousening fellow , vnderstranding a childe an orphane to be possessed of his patrimonie , and substance ; inuiteth him now to this feast , & then againe to that banquet ( as the harlots dealt with the prodigall childe ) while he bereaues , and deceiues him of all his goods and substance : So dealeth the diuel with man , he offereth him pleasure , but to destroy his soule : earthly profit , but to bereaue him of his heauenly treasure . For fructus mundi ruina est , ad hoc floret , vt cadat , ad hoc blanditur vt decipiat , ad hoc germinat , vt quodcunque germinauerit cladibus consumatur . Greg. mor. 7. cap. 21. For the fruit which the world can giue , is but downfals , and the ende for which it bestoweth his fruit , & goods vpon vs , is but to flatter , beguile , deceiue , and destroy vs . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basilius . Blessed therefore is that man which is not taken with the baite of worldly pleasure , nor turned into the way of destruction . Blessed is he that hath not walked in the way of sinners , Psal. 1.5 . yea ten times blessed is he , whose burthen is borne here with patience , and so tied vnto the anchor of faith , as it weanes him from this present world , and winnes him to breath onely for the world to come . Then medicina est , non poena : then is this burthen physicke to salue our soules , and not continuall paine to torment them . Aug. in psal. 103. Chrysosto . Then is this burthen pedagogus a schoolemaster , to traine vs in true doctrine , and teach vs in the way of life . Which who so wanteth , may rightly suspect himselfe , seeing the Lord ( speaking to the Angell of Laodicea ) saith : Reu. 3.19 . Whom I loue , I rebuke . Christ must passe by the crosse , vnto glorie : and all that will liue godly , must endure crosses . Wherfore ( saith Salomon the wise ) Prou. 3.1 . My sonne , refuse not the chastening of the Lord , neither be grieued at his correction : for the Lord correcteth him whom he loueth , euen as the father the childe in whom he delighteth . Is God a Father then when he correcteth ? and sheweth he most loue when he beates ? Aug. in psal. 91. Quid si te flagellat , modo propterea , quia tibi non seruat ignem sempeternum ? Quid si illum dimittit quia auditurus est , Ite in ignem . What if God thy Father whippeth , and scourgeth thee in this life ; is it not because he prepareth thee for a better inheritance , and not preserues thee for euerlasting fire ? And what if he letteth him or another man go scot-free , and escape ; is it not because he giues him his portion of pleasure , and profit in this life , and shall therefore heare that fearefull sentence , Go yee cursed into euerlasting fire ? O then blessed is he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil which shaketh off the world , and the pleasure therof : neither putteth any confidence in the things of this life ; but placeth all his hope , trust , and affiance vpon God alone , his maker , Sauiour , and redeemer . And so much for the first point : why man is thus burthened .

The second is , what brought this burthen vpon man : and that is in a word : Sinne . . For Adam sinning , caused the earth to be cursed , lost his dignitie ouer the creatures , became subiect to sicknesse and death , and made himselfe , and his posteritie , obnoxious vnto destruction . For this cause , saith our Sauiour Christ vnto the man that had lien sicke eight and thirtie yeares ; Behold thou art made whole , sinne no more , least a worse thing happen vnto thee : noting unto vs , that sicknesse is laid vpon vs for our sinne . For this cause labour and paine was laid vpon Adam and his posteritie , and most grieuous paines in childbirth vpon the woman . Gen. 3. For this cause hath God added to this burthen , fearefulnesse , consumption , burning agues , enemies : yea ( saith God ) if ye will not obey me , then will I punish you seauen times more , according to your sins ; Leuit. 26.16.17.18 . namely , with weaknesse , drought , barrennesse , and famine . And if ye will not yet obey me ( saith God ) I will bring seauen times more plagues vpon you according to your sinnes ; as the sword , plagues , wilde beasts . And if ye will not yet obey me , then wil I chastise you seauen times more , according to your sinnes ; you shall eate the flesh of your sonnes and daughters , your places shall be destroied , and your carkasses shall be burnt , your Cities shall be desolate , your sanctuarie brought to nought , and your land turned into a wildernesse . I will scatter you among the Heathen , and draw a sword after you : I will send a faintnesse into your hearts , and the sound of a leafe shaken , shall chase you : you shall fall , and no man shall pursue you : ye shall perish , and your enemies shall eate you vp . Thus the Lord ariseth in that Chapter , from seauen times to seauen times , threatning most fearefull punishments , and that by a thundring gradation , and all for sinne . Gen. 4.14 . For this cause is added vnto this burthen , horror of conscience , madnesse , blindnesse , and astonishment of heart : yea what is not added to this burthen , and all for sinne ? If thou wilt not keepe my commandements ( saith God ) then all these curses shall come vpon thee , and ouertake thee : Cursed shalt thou be in the towne , and cursed also in the field ; cursed shall thy basket be , and thy dough cursed : cursed shall be the fruite of thy land , the increase of thy kine , and the flockes of thy sheepe : cursed shalt thou be , when thou comest in , and cursed when thou goest out . The Lord shall send vpon thee cursing trouble , and shame , in all which thou settest thy hand vnto , vntill thou bee destroyed ; and perishest quickly because of the wickednesse of thy workes . And if for all this thou wilt not keepe his law , then will hee make thy plagues wonderfull , & the plagues of thy seede . He will bring vpon thee all the diseases of Egipt , and euery sicknesse , and euery plague will he heape vpon thee : with many other fearefull threatninges forespoken in the booke of the scriptures . Thesialonians 1.1 . cap. 8.9 . Yea for this cause doth he adde to this burden euerlasting destruction when the Lord Iesus shal shew himselfe from heauen , with his mightie Angels , in flaming fire , rendering vengance vnto them that do not know God , and will obey not the Gospell of our Lord Iesus Christ , which shall be punished with euerlasting perdition , from the presence of the Lord , and from the glorie of his power . Dam infelix homo a domino recedit , à carne molestias , à monte augustias , vndique premitur anxietatibus , vrgetur infirmitatibus , polluitur passionibus , graue pondus seipsum portat . Greg. 8. mora . Cap. 21. while man vnhappie man , recoyles from the seruice of his God , he is molested by the flesh , vexed by the spirit : yea both body and soule are nothing but a burden to heauy , too heauy to bee borne , yet foolish man hoped by disobeying God , to haue bettered himselfe . But anima versa & reuersa in tergum , ventrem , latera sentit , quodomnia sunt dura . Aug. Confess. 6. Turning and returning from backe to belly , searching the heart ; the sides , the intrales , found all out of quiet and nothing to his expectation . And why ? Basilius . As smoake driueth away the Bee from the hiue , so surfeiting , drunkennesse and other sinnes , chase away Gods spirit , and all other spirituall graces , which are the onely comfortes of the soule .

Iosephus reporterh that a little before that Hierusalem was beseiged by Titus , the doores of the sanctuarie suddenly opened , and a great noyse was hearde saying : migremus hinc : Iosephus . lib. 7.12 . let vs go hence . To note vnto vs that neither God nor his Angels will make aboad , where sin hath once obtained dominion , and preheminence . For anima peccatoris magis fet at cor am deo , quam putridum carnis cadauer . The sinfull soule smelleth more filthily in the nostrels of God , then the rankest carrion in the nose of man . O therefore beware of the inticements of Sathan , the allurements of sinne , and stoupe neither to their lure nor offer to tast vpon their baite , porris ac coepis simile est peccatum : Greg morall . 11. cap. 16. sin is like vnto garlicke and onions that breeds loathing vnto the smeller and weeping vnto the eater . I am ( saith the penitent soule ) in the tauerne of vanitie , and I tasted the cup of iniquitie : haustum felicitatis obtulit : but poculum mortis propinauit . there was mel in ore , but it fel in ventre , appa●…uit in palato vinum , but in stomacho experientiae absinthium , & vera mors in olla . Beda exhor. 13.5 . There was offered me a cup of felicitie , but sin began vnto me in a cup of mortalitie , it seemed in my mouth to be as sweete as honie , but I felt it in my belly as bitter as gall : I hoped to haue taken a cup of delight , but behold in the bottome there were drugges of loathsome confusion . It seemed in my pallate to be pleasant wine : But I proued it in my stomach to bebitter wormwood , and to say the truth there was euen death it selfe in the cup. Neither are wee to expect any thing else of sin , then death seeing the greatest reward that sin can afforde vs is death and destruction . Rom. 6.21 . vAnd thus much for the second point .

Now followeth the third , which is the remedy against this burden , & that is twofold the one to giue a remoue vnto sin , and the other , to cast they burden vpon the Lord . For the first . Sinne is like a leauen , that will leauen the whole lumpe , like a poyson that will corrupt the whole body : like a plague that will infect the whole house , yea it is ignis ardens , a burning fire that will consume the whole Cittie . Now if we would not haue the whole lumpe to be leauened , we must take away the leauen , nor the body to be corrupted , we must send away the poyson , nor the house to be infected , we must chase away the plague , nor the Citie to be burned we must quench out the fire , nor the man to be destroyed we mustremoue the sin . For quantum peccandi materiam sustuleris , tantum extinguetur : quantum adieceris , tantum accendetur . Ma●… Heremita . The more thou shalt detract from the matter of sin , the more thou shalt diminish it . seeing the cause being ●aken away the effect likewise will decay . For as Theotimus , if he had obeyed the Phisicians counsell in abstaining from vncleannes , he had saued his eyes : Ambrosius in Luke . so man had saued both body and soule , had he abstained from sin and iniquitie . Sin is like ●nto a flegmaticke stomacke : si euomuerit , releuatur : If it vomites it is eased , because it disgorgeth that which most heauily did molest it . The vomite of our sinfull soules is confession of our sinnes vnto God , and the best way to keepe our soules from corrupting , is to vse , the diet of abstinene from sin and iniquitie . Thus much was insinuated by Iohn Baptist vnto the Iewes , and by Christ vnto his disciples , willing them to preach repentance , for the kingdome of God is at hand . Now then seeing thou hast found the way to remoue thy sin , and obtained of thy Phisician a purgation , to purge thy iniquitie , which is repentance : cur cessas aggredi quod scias mederi tibi ? cervus sagitta transfixus scit sibi Dictamno mederi , Tertulliaus lib depaenitent . why doest thou delay to assay that which will be thy cure ? The Hart no sooner peirced with the dart , but presently runnes to heale her selfe with Dittinie : The swallow if her young ones chance to haue their sight put out by any mischance flies , presently for swallowort to redeeme their sight . The Lord counselleth thee , to seeke for him while he may be founde . For it may be qui tempus senectutis expectat ad poenitendum , dum speret miserecordiam inveniet iudicium ▪ Gregorius That he who boasteth of his repentance vntil the time of age , or the day of death , instead of mercie , may finde iudgment wherefore Chrysost. seminemus dum est tempus , vt metamus , nauigemus dum mare nauigari potest , antequam sit hyemps , quando magnus ille , & tremendus dies aduenerit non licebit nauigare : let vs sow our seede while it is seede time , and set forward to saile , while the sea will serue . For it may be it wil be too late to begin our iorney when the sunne setts ; Numb. 25. to hoyst vp saile , when the tempest ariseth , to sow our seede , when we should reape our corne to repent when we lie a dying , and to do good when we are dead . Remember that Zimry and Gozby were apprehenhed in the very acte of their iniquitie , and suddenly were destroyed . Actes . 5. And Ananias and Saphyra , were taken in the very moment of their sin , and without repentance perished , yea saith Augustine ; spiritus reprobus repente in morte rapietur á corpore . The reprobate and sinfull soule shall be suddenly taken , from the body in the moment of death , and carried with vnspeakeable feare before the tribunall of the greate iudge of heauen and earth . Then shall the soule in the remembrance of her sinnes seeke of flye away from them , and request but truce & respite of one howre to be seperated from their sight and company , but shall not obtaine it . For they will answeare opera tua sumus , et tec●m ibimus , we are thy sinnes , & the worke of that hands and heart , and we will goe with thee euen to the iudgement seate of God , there to accuse , and for euer to condemne thee . Luke . 16.2 Thus happened it vnto the rich man in the Gospell , who being euen now in pleasure and delight , and not regarding repentaunce was not long after smitten dead , and caried to hell fire for euer to be burned . This made that holy father Gregorie Nazinzin to say .

One thing I lament and I feare an other ; the first is my sins , and the second is gods iudgment seate , with hell fire . Basill . O therefore saith Basill bewaile euer thy sinnes , and lament for thy iniquitie . Aug. Flie flie those destroying torments vbi nec tortores desiciunt , nec torti misere morientur : where the tormenters are neuer wearie , nor the tormented shall euer die . Where is death with outextinction , and burning without consumption . Wherefore while it is to day harden not thy heart but cast off thy sinne and remoue thy iniquitie , by true repentance for thy transgression .

Thus much for the first remedy , and that is to giue a remoue vnto thy sin . Now followeth the second , which is to cast thy burthen vpon the Lord , which is to lay it downe in the bosome & lap of God and that must be done by prayer , and affiance . Thus did Dauid . Psal. 6. First he cryed my soule is soare troubled , them hee prayeth , returne O Lord : which prayer being grounded vpon true faith he saith : the Lord hath heared the voyce of my petition , & therfore he triumphs all my enemies shall be confounded . Marke the burden which was the trouble of his soule , and the remedy , which was prayer and affiance . Wherefore being well practised in this diuine art , he sets vp a schoole for al christian schollers saying : come , and I will teach you . And what ( I pray you ) is his method ? First decline from euill and then do good , there is the remedy of repentance , and the Lordes eares shal be open to your cry & he will deliuer you there is the remedy of faith , and prayer ; This was Augustines practise ; Rom. 6.24 Ho●eah . 14.10 . First he cryeth with . S. Paule O wretched man that I am , when shall my crookednesse , be made euen to thy streightnesse ? & then he falleth to confession , which he acknowledgeth to be the verie way , wherby he may go againe into the way out of the which he hath gone astray . Now his confession is that God is truth , and he vanitie , God is puritie but he filthinesse , God is good , but he euill , God is righteous , but he sinfull , God is life but he dead . Then he falleth vnto prayer , saying : Aug solit. 16 , Audi o Creator , creatura tua sum iam perij , creatura tua sum , iam morior . Hearken then O Creator , I am thy creature , and am now cast away , I am thy creature , and now do I die : thy workmanship ( O Lord ) I am , despise not the workes of thy hands , respect the wounds of thy owne hands ( I beseech thee ) loe thou hast written me vpon the palme of they hands : lege scripturam hanc & salua me : read that writing and saue me : which prayer being grounded vpon faith , he calleth God his fortitude by whome he is vpholden , his helpe by whome he is assisted , his strength by whome he is sustained , his glorie , in whome he reioyceth , & his life wherein he liueth .

This method Basilius in his booke de Peccato commendeth vnto vs as the especiall remedy for this burden saying ; there is one thing that thou must shun and eschew , and that is sinne , insinuating repentance , and there is one refuge for all thy miseries and that is God , intimating faith and true prayer . Let vs therefore take vp the parable of Gregorie Nazianzen and pray after this manner

Thou O God hast had mercie vpon three famous Publicans , which are remembred in thy holy booke : Math. 9. Mathew at the custome . Luke . 18. The Publican in the Temple . Luke . 19. Zacheus on the tree : O let me be the fourth and saue me . Thou hast had mercy vpon three , that were strongly bound and couldst nor stirre . The lame of the palsey on the bed , the Math. 9. sicke lying by the poole , and the bound by the spirit eightene yeares ; Marke . 9. O Lord I am bound with the chayne of my sins , vnloose this chaine , let me be the fourth and saue me . Iohn . 5. Thou hast had mercy vpon three that were dead , and saw no light . Math. 9. The Rulers daughter . Luke . 7 The widdowes sonne . Iohn . 11. And Lazarus whome thou louest . O Lord I am dead in my sinnes , let me bee the fourth and saue me , For thy great mercy sake .

And nowe giue me corasiues , that then I may haue comfortatiues . If in this life thou sendest me vanitie , there I shall haue immutabilitie . If in this life thou layest burdens vpon me , grant that in that life I may enioy eternal ease and quietnesse . And thus much for the third point , which is the remedy for this burden .

Now followeth the third thing considered in the first part , which is the ground whereunto this anker must be fastened : and that is two fold , God , and the promise to the prouidence .

The first expressed in these wordes cast thy burden vpon the Lord . And the second signified by these : He shal nourish thee .

The first is gnal Ichouah : vpon Iehouah shewing vnto vs by this name that God is he of whom all things haue their being , are gouerned , and preserued For Iehouah is a name of essence comming of houah , or hxiah , which is a verbe substantiue , and signifieth to be . From whence ariseth ehte : the name of sempeternitie , & signifieth which is , which was , and euer shall be . Wherefore God calleth himself , Exod us . 3.14 . ( and none but himself ) I am , as who should say : I am of my selfe , and others of me , and therefore cast vpon me . I am all sufficient , hauing no neede of others , but all other things haue neede of me . Sciebat enim se solum esse , alias creatures a se accepisse vt essent . Origin . For he knew well when he said I am : that he onely had being of himselfe , & all the being that the creatures haue , they receiue it from him . Which indeede is no more to be called being ( in respect of Gods being ) them the shadow may be said to be , in respect of the body , or the smoake , in comparison of the fire . Seeing then God is , and all sufficient , we note from this word Iehouah these two thinges . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Gods selfe existencie , and Gods selfe sufficiencie .

First Gods selfe existencie , whence he is called ( Alpha ) and ( Omega ) the beginning and the ending which is , which was , and which is to come . Apocall . 8. For Attahel : before the mountaines were made , and before the earth , world were formed , euen from euerlasting to euerlasting , thou art our God ( saith the kingly Prophet ) Psal. 90.2 . being the vncreated maker of all things yea the very author of life . Damacen . Orthodox cap. 2 . For of him we liue , we moue , and haue our being . Acts. 2.15 . Ezekias dying life , he prolonged at his pleasure , Acts. 17. For he hath power both of life , & death : other Gods cannot saue thee , for they cannot saue themselues . Esay . 38. Being like vnto Dagon the God of the Philistines , Wisedome 16.13 . who fell vpon his face on the ground before the Arke of the Lord , and not being able to help himselfe , Barauch . 6. lost both his head . and his hands . But Iehouah is he , that did answere Elias prayer by fire from heauen . Kings . 1.18 . For the Lord himselfe is God , therefore call upon him .

The second is Gods selfe sufficiencie . For God calleth himselfe el shadday God all sufficient , being most worthy of that prayse and commendation , which the Poet ascribeth vnto nature : Genes. 17.1 . saying . Ipsa suis pollens opibus , nihil indiga nostri . He is rich enough of himselfe and wanteth none of our riches to helpe him . And thus much he acknowledgeth of himselfe saying . Heare O my people and I will speake : Heare O Israell , and I will testifie vnto thee . Psal. 50.7.8.9 . For I am God euen thy God . I will take no Bullocke out of thy house , nor goates out of thy foldes . For all the beastes of the Forrest are mine ▪ and the beastes on a thousand mountaines . I know all the fowles on the mountianes , and the wild beasts of the feild are mine : If I be hungry I will not tell thee . For the world is mine and all that there in is . And thus much the word God importeth vnto vs . Euripides , For if he be God indeede he neither wants , nor stands in neede of any other but our God is almightie . Iob. 5.17 . He made heauen and earth , and all that is therein And this is the law of reason , that omnis qui aliquid facit , eorum quae facit habeat potestatem ; that euery man who makes of effects any thing , should haue power and dominion ouer the workes of his owne hands . Cassiodorus in Psal. 94.

But what should I spende my time in prouing of Gods sufficiency : seeing he is not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : yea and likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficient for himselfe , but also for others yea and sufficient for all be they neuer so many . Zenephon . For of him be all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : nothing can bee without God : Arist. de . Mundo . who As Aristotle in his booke ae Mundo saith , that he is as the gouernour in the ship : the wagoner in the waggon , the Chanter in the Quire , the law in the Cittie , the Generall in the army ; the same and much more is God in the world . Now the ship cannot long indure without the Pilote , nor the Citie without the law , nor the army without the Captaine , nor the world without God . For God is vnto the world , as the Sunne unto the Moone : quo recedente deficit lumen Lunae . A quinas in Collos. But if the Sun pull backe his light from the Mooneshe must likewise loose her light , and if God withdraw his hand from vpholding the world , the world must needes decay . And therefore cast vpon him , for he only hath being of him selfe , and is sufficient for himselfe & thee And thus much for the first ground .

The second is the promise of Gods prouidence : noted in these words : He shall nourish thee : wherefore he may be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : because God by his prouidence , doeth as it were forerunne and prouide nourishment for all things . Greg. Nicen de prouid . And good reason , For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : he that made all things must prouide for all things , otherwise there would fall out some lacke or want , either in the maker , or in the prouider . For if one should make the world , and another keepe , and conserue it : the one would be weary of working misdowbting the care of the prouider , and the other carelesse in keeping , fearing the goodnesse of the worker , wherefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the generation conseruation & gouerment of all things are not amisse alledged by the Fathers to proceede , and come from one & the selfe same power .

The first nothing his creating facultie the second , is conseruing , and the third his ruling an guiding power . And this is acknowledged by the word of God , and practised by the creatures . For the eyes of all thinges looke vpon thee ( saith the Psalmist ) speaking of the Lord ) Psal. 145.15 16. and thou giuest them their meat in due season , thou openest thy hands , and fillest all thinges liuing , of thy good pleasure . Psal. 104.4 . This the rauening Lion confesseth by his practise . For the Lions roaring after their pray , do seeke their meat at God . And naturall Philosophy relating the nature of the creatures doth warrant as much vnto vs . For they ripping vp the nature of the crow , do finde in her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a certaine vnnaturall affection towards her young ones , who beholding the tallowy couller of her birdes when they are young , falleth into a loathing , and misliking of them . Wherefore for certaine dayes she leaueth and forsaketh them , whome God taking into his custody in meane time sustaines & releiues by worms , that breed in the doung and filth of their nest , vntill such time as the old ones returne vnto them againe . Iob. 39.3 . For he prepareth meate for the Rauen , when his birdes cry vnto him wandring for lacke of meate .

This is further shewed by Gods miraculouse preseruation of the Kings Fisher a sea birde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil , de● precat . Who maketh her nest vpon the water of the sea , and that in the middest of winter , euen then , when the windes are most strong , and the water most boysterous . Yet by Gods prouidence the windes wax quiet , & the waters calme , so long as the Halcion sits vpon her eggs and produceth her young ones : yea for so long as the young ones haue neede of their damnes nourishment and are not fitt to prouide for themselues : And these dayes the saylers call the Halcionian dayes . Thus God sheweth himselfe a Father vnto his creatures , being ( as the psalmist speaketh ) like vnto a father that hath compassion vpon his children . And good reason that the Lord should be thus vnto vs , if we trust in him . For do we not see the plants giue life , & nourishment , vnto the spigges , and twigges , that arise and issue of them . The beastes cherrish and nowrish their young , and man bringeth vp his Children that be borne of his loynes . Plato . And doe wee thinke that God can bee without naturall affection , that is the Creator and maker , of all fatherly loue in others ? yea and is the cause of all the good in nature and he himselfe be without goodnesse vnto his creature ? yes verily , cogita de Deo quicquid melius potest & de te quicquid deterius , & de illo amplius credere debes , quam cogitare possis . Bernardus . Meditat. 5. Thinke the best that thou canst of God , and the worst thou canst of thy selfe , notwithstanding thou mayst beleeue much more touching his goodnes , then thou canst possibly thinke our image in For he is bonum , sine quo nihil est bonum : Aug. solil . 1. he is goodnesse it selfe without whome nothing is good : yea indeede none is good but one , and that is God himselfe And therefore cast thy burden vpon him ; for he is thy sheaphard that will keepe thee so that thou shall not want : and thy shepheard that will seeke thee so that thou canst not be lost . Psal. He is like vnto a eagle that defends her young ones against the heate of the sunne , and the rigour of the cold . Luke 15. Like vnto an hen that keepes her young ones against the fury of the vulture : Deut. 32. and may be wel compared to the winges of the Cherubin , Math. 23. which are alwaise spread abroad to receiue thee at thy comming . O therefore praise the name of the Lord , for he is good , the earth is full of his goodnes . Psal. 106. Thus doth saints giue thanks vnto God Psal. 106 for his goodnesse . Pindarus . But alas and not onely but also olde fauour and frendship is now a sleepe , for men at these dayes are too forgetful and not onely old fauour but new likewise , yea all the graces and louing kindnesses of the Lord are put out of mind , and forgotten wherein men are like vnto the Israelites that forgot God their Sauiour , which had done greeat things in Aegypt , and wonderous thinges in the land of Ham , and fearefull things at the read Sea : yet incontinently they forgat his workes . Psal. 106.13.21 . Thus are men leade from God , and therefore woe and destruction shal be vpon them , ( saith the Prophet ) Ier. 2.12 . yea , be astonied oye heauens , be affraid and vtterly confounded ( saith the Lord ) For my people haue committed two euills , they haue forsaken me the fountaine of liuing waters , to dig them pits that will hold no water . For they haue forsaken God the rocke , the foundation and the sure ground , to cast vpon the creature , a sandie vnsteadfast & deceitfull grownd . And this grownd is especially of three sorts , wherevpon men especially cast their confidence , & fasten their ankers , and they are men , the world , and the deuill . Chro. 2.16 12. The first grownde whereupon men commonly cast , is man himselfe . As sometimes vpon the Phisician ; thus did Asa , who being sicke and diseased , sought not to the Lord in his disease , but to the Phisitians : but death ouertooke him for it . Not that phisicke is to be discommended , for the Phisician is honourable , but hee must be put in the second or third place . Sometime vpon pollicy , as did Nero and Absolon : the first whereof that he might establish his kingdome the better to him , and win the hearts of the people , under the pretence of clemencie when there was brought a bill vnto him , whereunto hee should subscribe , touching the condemnation & punishment of offenders , he would say Vtinam non scissem ●itteras , I would I could not wright , as though ( forsooth ) he desired so much the wellfare and life of the people , that wished afterwardes that all Roome were but one head , that he might cut it off at one blow . Sam. 2.15 . The second that he might with more ease obtaine the kingdome , 2.3.5.5.6 . hee would get vp earely and stand by the entring in of the gate , and euery man that had anie matter , and came to the king for iudgment , him did Absolon call vnto him , and said of what cittie art thou ? and he answeared , thy seruant is of one of the tribes of Israell : then Absolon said vnto him : see thy matters are good & righteous , but there is no man deputed of the King to heare thee . Absolon said moreover , O that I were made iudge in the land , that euery man which hath any matter or controuersie might come to me , that I might do him iustice . And when any man came neare vnto him , and did him obeysance , he put forth his hand and tooke him and kissed him . And on this manner did Absolon to all Israell that came to the King for Iudgement . So Absolon stale the hearts of the people of Israell . See the nature of the pollitician ; without a saint ; within an hypocrite , deceiuer , murderer and traitor . And yet this is the practise of the world by pollicie , hypocrisie , and deceipt , to aduance , an maintaine their house and their estate ▪ Sam. 2.17 . but how God liketh the pollician ( when pollicy hath not his warrant from him ) appeares by the confusion of Achitophel whose counsell and pollice being refused and ouerthrowne , he went and hanged himselfe :

Thirdly vpon strength , as vpon kings and princes , souldiers , holds , muni●…ōs and such like . Sam. 1.17.17 . Thus did Goliah trust in his strength , and therefore defied the host of Israell , but little Dauid ouercame him with a sling , and a stone . For the battle is the Lords . Chro. 2.16.2 . Thus did Asa trust vpon Benhadas the King of Aram , but the Lord told him by the Prophet Haanaus , that he had done foolishly , & therefore henceforth hee should haue warrs . For the eyes of the Lord behold all the earth to shew himselfe strong with them that are of perfect heart towards him . Dan. 4.27.25.29 . Thus did Nabuchadonezer cast his confidence vpon the strength of his Babell , saying . Is not this great Babell that I haue built for the house of my kingdome , by the might of my power , and for the honour of my maiestie ? But while the word was in his mouth , a voyce came down from heauen , saying : O King Nabuchadonezer , to thee be it spoken , thy kingdome is departed from thee , and they shall driue thee from men , and thy dwelling shall be with the beasts of the field , they shal make thee eate grasse as the oxen , and seuen times shall passe ouer thee , vntill thou knowest , that the most highe beareth rule ouer the kingdomes of men , and giueth it vnto whomesoeuer hee will . And the very same houre was this thing fulfilled . Thus did Dionisius that said his kingdome was Adamantinis vinculis firmatum . Strenghtened with chaines of Adamant , and that in despite of God , but the blasphemous wretch found the contrary , when hee was dispossessed of it . And Aiax in Sophocles trusting vnto his strength , said , ignauis opus esse consilio diuino , se sine deo vincere posse , it is enough for cowardes to craue ayde and counsell at Gods hands , he was able of himselfe to get the conquest . But he spake as a man without a minde , as afterwards it proued , when he fought with rāes in stead of men . Wherefore for all their brags these men must know , that there is neither conquest , battle or victory without God , Psal. 33.16 . and that the king is not saued by the multitude of an host , Iudges . 7. nor the mightie by much strength Gedeons army consisting but of three hundred men ouerthrew a mightie host of the Madianites . Chro. 14.9 . For the Lord can saue as well with a few as with many . Sam. 1.14 . Ionathan and his harnesse bearer , being but two , discomfited a mightie armie of the Philistines . Psal. 14.10 . For the Lord hath no pleasure in any mans legges , but in them that feare him . Iudg. 5.20 . Sicera had 700 chariots of iron , and a mightie army , yet was slaine by 200 men , for they fought from heauen against him . Aug. deciuit . 5. cap. 23. The Gothes comming against Rome in the reigne of Honorius , were in one day discomfited and there King Radagisus with his sonnes taken captiue , yet not one of the Romans killed , no not so much as wounded . Ier. 17.5 . For cursed is the man , that hopeth in man and maketh flesh his arme . Psal. 116.11 Because all men are liares and meare vanitie , being like vnto runing water , yea to a very swift stream that is here now and suddainly in an other place , or like to the falling of Epictetus Homer . Sophortes . Pindarus . leaues , yea to the shadow of smoke : nay man is the very dreame of a shadow . Chrysost. 27. ad populi . Compared by on to houses of dirt built by litle children , which a man may breake with euery fillip . This made Xerxes to weepe , beholding his great army of 200000 men , because after a few yeares not one of them should remaine , or be aliue . O si possemus in tale ascendere speculum , de quo vniuersam terram sub nostris pedibus cerneremus , iam tibi ostenderem totius orbis ●uinam . Hieron : ad Heliodor . O that wee might ascend to such a hill , from whence we might behold all the whole world vnder our feete , then would I quickely shew vnto thee , the ruines of the same . Then would I shew vnto thee nations against nations , wars , imprisoments , tortures , banishments , and not only the ruine of Xerxes army , but the death & destruction of all the men in the world not long after to come to passe . Esay . 40. For all flesh is grasse .

Flos apparuimus , qui non eramus quasi flos ariscimus qui temporaliter apparebamus . Gregory We seemed to be what wee were not , as a flower we wither which are here but for a time ▪ now may wee thinke ourselues to be iolly fellowes , but by and by we shal be turned vnto dust , and then is the peasant equall with the prince . Nazinauz . Therefore let vs in England ( enpironed now with enemies ) make God alone our shield with Dauid , Psal. 91.2 . yea our rocke and defense . Psal. 18. Let vs pray vnto him he is our King , and he must heare vs . Psal. 5.3 . For if the woman could answeare Adrian the Emperour , when her suite was put off with , non est mihi Otium , I am not at leasure : Ergo imperare noli . King . 2.6 . therefore be no longer King then saith she , whereat he turning vnto her , gaue her audience : Psal. 91.12 How much more will God ( that commandeth vs to pray vnto him ) be willing and readie to here our prayers ? Elizeus prayed and saw the army of God pitched round about him . And Iacob had the host of God to meete him for his protection . For the Angell of the Lord shall pitch his tentes about thee , and carrie thee in their hands least thou be hurt , if thou wilt put thy trust in him . And therefore cast vpon the Lord .

And thus much for the first ground whereupon the most part do cast their anker . Psal , 94.6 . The second is the world , where on the couetous , luxurious , idle & shifting man doth put his trust . For the couetous boasteth of his riches , & trusteth in them , saying vnto his soule , take thy rest , For thou hast many goods layd vp . Bernard : Theis sayle mare rubrum , the red sea , and fetch about to the riuer Ganges , which compasseth the land of Eu●la , where are bred the carbuncle , the Smaragde , and the golden mountaines , whereunto by reason of griffens , and dragons and mightie monsters , it is almost vnpossible to attaine . Psal. 4. Yet man aduentures for it , quarit vt acquirat , acquirit vt perdat , perdat vt doleat . Basill . He seeks by all meanes to get , he gets to loose , & he leeseth to vexe and torment himself . O yee sonnes of men how long will ye seeke after vanitie ? How long will ye hunt after gold , a net to catch our soules , the hooke of death and the baite of sin ? How long will ye seeke after riches , the cause of warres , the discord of brethren that makes kinsmen forget nature , citizens maintaine sicophantes , and the high way theeues ? Who is the father of lies , the coyner of false accusations , and the author of periury ? Are they not riches and the desire of gold ? what made Ahab to slay his subiect ? Achan to steale forbidden goods ? and Iudas to betray his Maister , was it not the desire of gold and riches ? O remember that couetousnes is carrid vpon a chariot , the foure wheeles wherof are pusillanimitas , in humanitas , contemptus dei , & obliuio mortis , Barnard . faint heartednesse , inhumanitie , contempt of God , and forgetfulnesse of death . The coach horsses that draw the chariot are tenacitas : and rapacitas , holdfast and rauening . The waggoner is desire of hauing , and the whippes that scourdge forwardes these horsses are , desire to gette , and feare to loosse . And yet what hast thou gote by all this paines , but a Cittie of paper , a runnagate seruant , a sword to peirce thy soule , and euerlasting distruction ( as did Diues ) that for his riches was carried in to hell . But thou that by euill meanes thus castest after the world , forgettest that God is the giuer of all riches , who is the giuer of all thinges : in Citie in feild in cattle and corne , and what not . Wherefore least this be added vnto the heape of thy offences , forsake the world and cast upon the Lord , and he will prouide for thee .

But heere steps in the idle and delicious man obiecting for himselfe , and his ease saying : What then neede we for to labour if God be the giuer of all things ? But this man must know , that when the scriptures speake ( acknowledging to Gods prayse ) that he giueth all things , yet they debarre not from him the means which God appointed . Thus when the psalmist speaketh , Psal. 103.9 . that the faithfull man who trusteth in God , shall haue riches and treasure , he vseth the word Hoon which properly signifith goodes and riches which are gotten by great indeuour to admonish vs , that riches are be stowed vpon vs by those means which God hath ordained from aboue , of which sort are labor , paines , care , and such like For man is borne to labour . He goeth out vnto his worke and to his labour vntill the euening , and without labour nothing can prosper . Howbeit both labor , thirst , sleepe , and all must be done according to the Phisitions rule , name-in a meane . But heere the idle man will take vp Christ his speech for his warant saying . Take no thought for thy life what to eate , nor for your body what you shall put on . The Rauens neither sow nor reape , yet God feedeth them , and how much is man better then fowles ? But we must know that Christ forbiddeth not heere labour and ordinary meanes for prouision , Luke . 12.15 . but giueth vs in charge , not to give ouer our selues to a coueteous care of this life , nor labor , sed mens suffoca , ta cura , damnatur : Chrysosto : not labour but a minde choaked with care is condemned . Labor est exercendus , but sollicitudo est tollenda : Hieron . labor is to be vsed , but ouer much care to bee refused , For labour is commanded . Gen. 3.19 . In the sweate of thy face , thou shalt eate thy bread ; vntill thou returne vnto the earth . Whereby we finde condemned the idle begger ; vnto whome God hath , afforded parts fitte for labour . The robber , & the theife , the belly God , and the Fryar , the cousiner , the shifter , and all that liue by their wits without calling . For these liue vpon other mens labour , & not vpon the sweate of their owne browes , solliciti esse vetamur , laborare autem iubemur . Chrysost. For labour est naturae : sollicitudo est culpae , weare forbidden indeed to be two carefull , but we are commanded to labor . Tho: Aqui. For labour is of nature , but care of sinne , yet neither is all care forbidden . For there is a faithfull and a sinfull care . The first laboureth in his calling , escam in manum domini committit , but he leaues the issue and euent of all his labor , vnto the hands and prouidence of God , building vpon him by a strong faith . The second laboureth but dispaires of the issue , quasi quineminem habet gubernantem , Chrysost. as though all must come by his care and trauell ; and there were no God to prouide for him and send a blessing to his labor . Nazenzēs . Wheras , If the Lord giue a blessing carking care wil not preuaile : and if God do not giue a blessing , all our labour will doe no good . For as the Rabbines could well note God hath foure keys which he will not lend to any other . The key of the graue : the key of dearth an barrenes . The key of raine , and plentie . And the key of foode and nourishment : yea except the Lord build the house , they labour but in vaine that build it : and except the Lord keepe the Citie , the keeper watcheth but in vaine . It is in vaine for you to rise earely , and to lie downe late , and eate the bread of sorrow , vnlesse the lord be with you to blesse you Psal. 127.1 . & . 2. But if God lay to his helping hand , vnto our lawfull calling and diligent indeuour then may we be assured all things shall prosper , and succeed for our good So then , if we will not tempt God wee must vse the meanes , but such meanes as God alloweth of , and hath ordained . Wherefore craft , vsury , Simony , counterfeiting of wares , and such like , as meanes by God both forbidden and condemned , are to be eschewed and auoyded . And here may the poore man that faithfully laboureth in his calling be comforted . For he shall not alwayes be forgotten , because if God prouideth for the fowles , man is better than they . Math. 6. If he cloatheth the Lillies of the feild , which to day are in your feild , & to morrow cast into the ouen : how much more will he cloath and feede us , if we will put our trust in him ? This Dauid founde by experience , and prouoketh others by his example to trust in God . Psal. 34.4.6.8 . I sought the Lord ( saith he ) & he hearde me , the poore crieth , and the Lord heareth him : O do but tast , and see how gratious the Lord is , and you shall finde that man to be greatly blessed that putteth his trust in him . And this Christ maketh vs to be most sure of , when he telleth vs that God is our farther . For if pater , vult ; If omnipotens potest , non est ergo timendum quin prouideat nobis . Aug. If he be our father , then how can we doubt of his good will vnto vs his children : and if he be omnipotent how can we feare his abilitie to persorme his will : wherefore if he be both willing and able , let vs assure our selues that he , and he alone will assuredly prouide for us , and therefore let us cast vpon the Lord . And thus much for the second false ground which is the world .

Now followeth the third , and that is the Diuell . A ground whereon Magicians , coniurers , witches , an whosoever follow any such vnlawfull , and forbidden craft , do cast their hope and rely . Men mightely mislead , and be witched with blockish Atheisme , and vn godlynesse , yea with sottish forgetfulnesse , of their owne estate and wellfare . Per. 1.5.8 . For can a man looke for any benefit , or help at the hands of his mortall enemie and professed foe ? yet the Diuell , and his angels are our deadly enemies , seeking to deuoure vs , and our professed foes by open proclamation from the beginning . Gen. 3. Neither is this all ; but God himselfe will turne against them . Leuitic. 20 6. For If any turne after such as worke with spirits , & southsayers , to ●o a whoring after them , then will I set my face against that person , and will cut him of from among my people . Sam. 28. Thus happened it to Saule for leauing God , to seeke vnto a witch : he was destroyed . Exod. 7. Pharoah runneth vnto the wi●ardes , but he , and all his army perished for it . Kings . 2.1.3.4 . Ahaziah falling sicke sent to inquire of Baalzebub the God of Ekron , touching the ●ecouery of his disease , but the angell of the Lord said vnto Eliah . Arise , and go vp to meete the messingers , and say vnto them : Is not there a God in Istraell ? wherefore thus saith the Lord : Thou shalt not come downe from the bed , on which thou art gone vp , but shalt die the death , Domitian forsooth must needes hane his wizards to tell him of his fortune ; But presently thereupon he grew suspitious of all his people , that he caused the wall of his gallery to be besette with the stone Phengiles , which is a verie bright and shining stone , that by that meanes hee might see , and behold , what was done behind him . Suetonius . cap. 14.15 . For these fortune tellers , and casters of natiuties either they tel vs aduersa , or prospera : some good and prosperitie which shall happen vnto vs , or else some ill and aduersitie , that shall betide vs . If they tell vnto vs some happy thing to come and do deceiue vs , they make vs vnhappie by expecting that which shall neuer be fulfilled . And if they tell vnto vs aduerse , and euill thinges to betide vs , and lie vnto vs , yet they make vs miserable by fearing that which shal not be effected , Howbeit , if they learn this knowledge of the Diuell , can wee thinke that he will tell vs any good that wisheth nothing but our hurt ? or if it be else where to be found , were ●t lawfull ? would God then forbid it to be practised ? saying ▪ Deutrie . 18.10.11 12. Let none be found amongst you that vseth witchcraft , or a regarder of times , or a marker of the flying of fowles , or a Sorcerer , or a charmer , or that counselleth with spirits , or a south-sayer , or that asketh counsel at the dead For all that doe such things are an abomination vnto the Lord. Iudges . 9. As for the Diuell he is an euill spirit , the spirit of hatered , a lying spirit , and the father of lyes , himselfe like lightening was throwen downe from heauen . And what stay then can they hope for or expect , that put their trust in him ? Kings . 1.22 But if thou hast sayd with Dauid , the Lord is my hope , and my fortresse , hee is my God , in him will I trust . Iohn . 10. Luke . 13. Then shalt thou be deliuered from the snare of the hunter , and from the noy some pestilence from the feare of the night and the arrow that flieth by day : Psal. 91. Thou shale walke vpon the Lion ; and the Adder , the young Lyon , or the Dragon shalt thou treade vnder thy feete . For God will give his Angels charge ouer thee , to keepe thee in all thy wayes : As for the Diuell , what power and abilitie hath he to preuaile against thee , vnlesse God giue him leaue , Gregorius Qui etsam in porcos transire non potu●… , nisi permissus . Math. 8. which could not enter into the heard of swine vntill he had receiued leaue and licence from Christ our Sauiour . Iob. 1. Nor preuaile against Iob , no further then the Lord sawe it , conuenient , for Iobs triall , & the Lords glorie . Wherefore defie Sathan , and abandon all vsers of wicked craftes , & say with Augustine : Aug. Vna confidentia , vna ●irma promissio Deus miserecordia tua . This is one only confidence , and firme promise , and that is thy mercy O God . Si insurgant aduersiis me praelia : Bernardus . Though warres and troubles rise against me . Though the world rage , and the Diuell fret . Though the flesh lust against the spirit , yet in te domine speraebo : I will trust in thee : In thee O Lord alone , my God , and my redeemer . Psal. 3. And with Dauid though my aduersaries be increased , and say vnto my soule , there is no helpe for him in his God , yet will I not be affraid for ten thousand . For thou O God art my buckler , and saluation belongeth onely vnto thee . O Christ my king thou art my countrie , my strength my riches , my happinesse , yea thou art all thinges what tounge can speake , or heart can wish heere heere is the sure ground whereon , to cast our anker , other grounds will but deceiue Gregory . vs . Quid coelo securius , paradiso iucundus ? Angeli tumen de caelo , de pariaiso homines c●ciderunt . What is more secure then heauen , or more pleasant then paridise ? yet the Angels fell from heauen and ●…e lost paradise : why then wilt thou cast vpon man , which is so fraile , the world which is so vaine , and the Diuell which is so deceitfull . Aug. Proijce te in illum qui semper stat: O no but cast thy selfe only vpon him , which is neither fraile , or vaine , subtle , nor deceitfull but firme , constant and permanent , willing to receiue thee , and able for to help thee , euen the Lord thy God and he will nourish thee : and thus much for the first part of this text , which is the christian mans laying at anker in the sea of this world contained in these wordes , cast thy burden vpon the Lord and he will nourish thee .

Now followeth the second and the third partes which for the time is past , I will contract and finish in a word .

The second part is the arriuing of the godly man in the hauen of happpinesse : Contained in these words , He will not suffer the righteous to fall for euer , insinuating vnto vs , that the godly man shall be tossed in this world with the waues of aflictions , and the windes of persecutions , but for all this he shall be deliuered from drowning , and at the last arriue in the blessed hauen of happinesse , where in we are to consider these two things . First the necessitie of afflictions , and secondly the assurance of his arriuing in the hauen .

The first insinuated from the comparison of his sayling & the second assured from the promise . Who will not suffer him to fall for euer ; for the first .

Mans life is compared vnto a shippe sayling on the sea , and therfore he must looke for waues and windes to tosse & assault him . To a warrefare : the christian man is the souldier , and he must expect weapons , and men , and all store of warlike strategemes to oppresse him . Timothie . 2.2.3 . Thus is Timothie called the souldier of Christ , and therefore perswaded by the Apostle to arme himselfe to suffer affliction as a good souldier . The Chtistian man is compared to a vessell , afflictions are the tooles , & the vessell must looke to be cut and squared fitte fo● the vse of that house , for which it is prouided . The Christian man is compared vnto a scholler , the world is the schoolehouse , afflictions are the rod and the scholler must looke nowe and then to tast of the rodde , and vnder goe correction . Psal. 66 : 10. The Christian man is compared vnto gould , the world is the for●…e , afflictions are the fire , and the gould and mettall must looke to bee tried in the fire , that it may be purified . The Christian is compared to a runner and tryer of masteries , and the wrestler must looke for foiles and for falles . Cor. 1.9.24 . The Christian is compared to come and he must looke to be sifted and threshed with the flayle of afflictions . The christian man is compared vnto the grape , that must be pressed , strayned and stamped with tribulation . Thus God dealeth with his children as a father with the sonne , whome he most loueth : Luke . 15. as a Phisitian with the patient whome he most affecteth , specified by the louing father vnto the prodigall son , by Christ vnto the theife vpon the crosse . Heb. 11. This was the way for all the god vnto walke into heauen , as appeareth by the patriarkes , the Prophets the Apostles , Christ and his saints wherfore we must accept of afflictions , as the Lords most fatherly corrections , first because God is the sender of them , and being our father he will send nothing vnto his children , but that which shall be for their good and profit . Luke . 15. How mercifull was hee vnto the wounded man that fell among theiues , Math. 9. How carefull was hee of the sheepe that was lost in the wildernesse ? Mat. 11.29 . and how pittiful ouer the dis●…sed , that were sicke , blind , doumb , and deafe , for vnto whome faith God shall I haue respect , but vnto him that is miserable , poore , brought low , troubled in spirite , and standeth in awe of my words . Esay . 66.2 . Secondly because God that sendes them is almightie , and able to deliuer vs : Our father will not suffer vs to be tempted aboue our strength . Cor. 1.10 . Thirdly because afflictions are short , yet a little and hee comes . Though mourning be at euen yet ioy cometh in the morning . Thus was Ioseph now a prisoner , by and by a Prince . Psal. 30.5 . Dauid erewhile a banisht man , and despised , by and by a King & much respected ; Iob a man euen now afflicted and contemned ; by and by againe in much prosperitie and of all regarded . Fourthly because we are sicke , God is the Physitian , affliction the physicke , & we will suffer the phisician to giue vs bitter potions , and the surgeon to cutte and to launce our bodies . And why not much more God , who though hee kill yet will make aliue , and though hee wound , yet will make vs whole : In a word because afflictions bring vs to know God and our selues , to awake vs from sin , and conforme vs to the image of Christ his sonne , because in trouble betimes shall they arise vnto mee saith the Lord , and while wee are punished , we are corrected of the Lord , that wee should not be condemned in the world Let vs cry with Austine , hic seca , hic vre , ne pere am in eternum , here cut , here launce , here box , here burne least I perish with Diues and the rest of the wicked in the fire of hell which shall neuer haue an end , Actes . 3. yea let vs reioyce in aflictions as did the Apostles , let vs receiue them with thankes , seeing we suffer no more for our sinnes , then Christ sot vs , which had no sinne . Mat. 10. And seeing the desciple is not aboue his master but by this way Christ our master entred into his glorie : let vs humble our selves in afffictions for hee that will followe Christ , must deny him●elfe : Luke 24. And afflictions are Gods cogniscance to shew vs who is our Lord and maister . Esay . 33. Let vs repent vs of our sinne , for God is verie ready to forgiue otherwise the Lord will visit sinnes with scourges , And let vs continually call vpon the Lord , for so he commandeth saying : call vpon me in time of trouble , and I will deliuer thee , Kinges . 2. Thus did Hezekias in his sickenes Act. 12.20 . and Peter in the Prison , and the one was healed , and the other deliuered ; the paines of hell ( saith Dauid ) Psal. 18. came about me , and the snare of death ouertooke me , but in my trouble I called vpon the Lord , and he heard me , for whosoeuer calleth vpon the name of the Lord shall be preserued . And thus much for the first point which is the necessitie of afflictions Rom. 10. Now followeth the second which is the certaintie of deliuerance , and arriuing in the hauen of happinesse noted out of these words . He will not suffer the righteous to fall for euer . This is warranted from these arguments . First from the fore knowledge of God , who seeth all thinges before they come to passe , and therefore seeth the afflictions of his people , as he beheld the Isralites , afflictions , & will deliuer the godly now as he deliuered his people then . Exod. 3.78 For I haue surely seene the trouble of my people ( saith God ) which are in Aegipt and haue heard their cry , and therefore am come downe to deliuer them , and to bring them into a land that floweth with milke and hony . See , they shall be deliuered because God foreseeth their calamities , neither is his sight more dim or his loue lesse now to them that feare him . All thinges are naked and open in his eyes , he behouldeth the endes of the world , and seeth all that is vnder heauen . Heb. 4.13 . He seeth all thinges , hee heareth all thinges and rewardeth all thinges . Orpheus :

Secondly from Gods goodnesse and loue that is vnchangeable towardes his servantes , Luke . 10.28 for God hath written their names in heauen , and hath them in his booke of accounts . Luke 15.50 He will not lose the lost sheepe that is gone astray . They are in Corporated into his Cittie , and he knowes them by their names .

Thirdly from his promise , who hath promised when they crie vnto him , he will deliuer them : the certaintie hereof dependeth vpon his truth , which cannot lye , and vpon his omnipotency which cannot faile .

Fourthly from his iustice which will giue to euery one according to their desertes and therefore if not in this world yet in the world to come he will giue a worthy blessinge vnto the godly .

Fifthly from his mercie , which maketh his sonne to shine both on good and badde , and will not alwaise forget his mercie vnto his seruants that call vpon him . This is Christ his banner , vnder which the seruants of Christ espetially do march . This is their tower wherunto they fly in all their assaultes , yea this was that which brake hell gates to let out the seruants of God , and it will open the dores of heauen to let in all those , that with true faith cast vpon Christ their true ground & foundation .

Lastly this is warranted from the examples of all the Saints in holy writte , whome God preserued in the time of trouble . Noah was saued when the world was drowned , for he trusted in God . Lot was preserved when Sodom was burned for he serued God . The Israelites were deliuered , when Pharaoh perished because they where the people of the Lord what should I rippe vp a volumne of examples ? when Dines perished in hell for his wickednesse , Lazarus was carried into heauen for his godlinesse , a kingdome , a throane , and paradise of blisse , not like earthly kingdomes full of troubles ( as was Dauids ) nor momentary as was Salomons , but a kingdome more pure then the sunne which nothing can corrupt , more rich then pretious stone which nothing can valu ; a kingdome which neithr eye hath seene ; nor the glory thereof can any toung relate . What souldier would not indure any hard shippe for his kingdome what wrestler would nor suffer any soiles for his wager ? What runner any labour for this prise ? what prisoner any fetters for this libertie ? what glutton any abstience ? what Diues any pouertie ? what Abraham any pilgrimage ? what Dauid any banishment ? and what Saint all calamitie , and affliction for this paradise ? only cast and trust vpon him and he will prouide it for thee : for he will not suffer the righteous to fall for euer . But the vngodly shall be throwen into the pitt of corruption . And this is the last part of this text : which containeth in it the shipwrack of the wicked man : who all be it he saile top and top gallant in the sea of this world , and flourish for a while , in the vanitie of the same , yet shall the waues of an euill conscience tosse him , and the winds of Gods judgments vtterly ouer throw him .

Quid Crassos , & Pompeios euertit ? Summus nempe locus nulla non arte petitus . Magnaque numinibus vota exaudita malignis . Satyr .

The stocke of Crassus , and the house of Pompey flourished in Rome for a space , but being erected and sette vp by ill meanes , & subtiltie : was ouerthrown , and came to nothing . This the scripture abundantly proueth vnto vs . Somtimes telling vs of the prosperitie of the wicked , and sometime shewing vs againe the destruction of the sinner . Thus when Iob had declared vnto us , the flourishing estate of the wicked , vpon the necke thereof he inferreth the lamentable fall of the vngodly . Now he saith : Iob. 21.71 . they liue , wax old , and grow in wealth their houses are peaceable , and their bullocke falleth not , they send forth children and reioyce in the sound of the harpe , and Organes , they spend their dayes in wealth , and the rod of God is not vpon them , yet he concludeth ; Let the counsell of the wicked be farre from me ; for their candle shall be put out , and destruction shall come vpon them ; they shall be as stubble before the winde , & as chaffe that the storme carrieth away , yea God will lay vp sorrow for him , & when he rewardeth him , he shall know it . Psal. 73. So when Dauid had well nie slipt , beholding the prosperity of the wicked yet entering into the sanctuarie of God he vnderstood the slippery ende of the vngodly : who are suddenly destroyed as a dreame when one waketh . Psal. 1.6 . For the way of the sinner shall perish Geminae sub terra viae ad manes sunt , Vna est piorum , sed malorum est altera . Te nullus error habeat , est ius inferis . Exod. 14.18 There bee two waies : the one leadeth to heauen , the other to hell , the one is for the good the other for the bad , and we may be assured that God is iust , who will reward them both according to their workes . The first shall prosper , for the Lord will blesse them , but the second shall perish for the face of the Lord is against them that do euil , to cut off their remembrance from the earth . Pharaoh sayled in prosperitie for a while , but at the last he suffered shipwracke , and was drowned . Ester . 9. Haman sayled a loft for a while , but at the last , fell into his owne pit , and was hanged : Antiochus , prospered for a while , but at the last was slaine by Tryphon , and perished . Thus shall the transgressors be destroyed , & the ende of the wicked shall be cut off . What should I heere recken vp the temporary flowrish of Herod , Nero , Domitian , Traian , Hadrian , Valerian , Aurelian , Dioclesian , Maximinus , Maximianus , and infinite others ? Were not some of them deuoured with wormes , others spat out their lunges : some killed themselues , others were murdered by their seruants : some died of dropsie ; others of an apoplexie some were taken captiue by the foe , & others destroyed by the enimie ? Kings . 1.11 . For God will rayse vp aduersaries to Salomon for his sinnes , and muster all the host of heauen against the wicked for their offences . Ierimiah . 5.6 . A Lyon out of the Forrest shall sley them a wolphe out of the wildernesse shall destroy them● a Leopard shall watch ouer their Cittie , Actes . 1.18 . and euery one that goeth out shall be torne in peeces , because of their trangressions , Iudas came to perdition by the halter , Lubian was deuoured with dogges ; Actes . 13. Elimas was strucken blind : Manes was flead aliue . Arrius died of a flux . Nestorius was swallowed vp of the earth , Benedict the 9. was strangled by Sathan and Zoroastes burned by the Diuell . The blasphemer was stoned : and the child that learned betimes to sweare was possessed of the diuell ▪ the man that gather●d stickes on the saboth was stonned : Leuit. 24. and Nicanor that regarded not the sabboth was destroyed , Greg. lib. 4. Dial. 18. Absolon was hanged by the haire : and the posteritie of disobedient Cham was abolished : Numb. 15. verily the vngodly may make a shew for a while , but they are set in slippery places , Sam. 2.16 . Fo● they shall be consumed . Deutri . 7. Cain must be a runnagate for his murther , Psal. 73. and Sodom burned for vncleannesse : Genes. 4. Achan was stoned for taking a forbidden garment ; Leo , Corponimus was smitten from heauen for sacriledge ▪ Amos. 7. Amasiaz must die in a polluted lande for false witnesse : Darius Princes weare into the Lions den for accusing Daniell . Daniell . Thus will the Lord raine vpon the wicked , snares fire and brimstone . Psal. 11. His hand shall finde out all his enemies , and his right hand them that hate him ▪ yea the Lord shall distroy them in his wrath and the fire shall deuour them . Psal. 21.9 Wherefore let vs be wise like the children of this generation , and learne one lesson from the men of Tire , and Sidon , and that is , as they that feared the anger of H●rod the Prince , came to Blastus the chamberlaine to desire peace : Acts. 12. so wee fearing the anger of God the Father , let vs go vnto Christ the sonne , To make atonement for vs ; The way must be : First by prayer to labour for faith . Secondly by faith to āttaine repentance . And Thirdly by repentance to bring forth a new life , forsaking old Adam the man of sinne , and putting one the newe Christ the man of righteousnesse . Psal. 33. For then God shall bee our father by adoption , and blessed is the people , whose God is the Lord : euen the people that hee hath chosen for his inheritance . Psal. 27. And then though Father , and Mother forsake thee , afflictions and all the world do bande against thee yet will the Lord gather thee vp , and with his mightie arme deliuer thee . And therefore cast ( with Dauid ) vpon the Lord and hee will nourish thee . For he will not see the righteous perish for euer , but the wicked shall be throwen into the pit of destruction . Whereby thou maist know howe to withstand the assaults of Sathan , who taking aduantage vpon thy homebred Atheisme , stirreth vp thy impatient nature to wage warre against thy Creature , and say with the wicked in Malachie . Malach. 3.14 . It is in vaine to serue God , for they that worke wickednes are exalted : as who should say . To serue God is neither good for God nor profitable for man . First it is not good for God , for if thou beest righteous , what giuest thou vnto him , Or what receiueth he at thy hand ? Iob. 35.7 . Secondly it is not beneficiall vnto man , for then it should be in one of these respects , either that God would blesse vs for our seruice , or not punish vs for our sinnes : but neither are the good men rewarded for there well doing , nor the bad punished for there wicked working , & therefore it is in vaine to serue God : ye on the contrary it is good to be bad and best to be the worst . For are not the humble debased , and the proud exalted the wicked man rich and the good man poore ? doth not oppression , and iniury deceite and cosinage , dising & swearing bring in welth and iolitie , but true dealing makes wo and pouertie .

Criminibus debent hortos pretoria mesas , was not Nabuchadonasar mightie , yet proud , Pompie great , O yet sacrelegious , Rapsakie rich yet a blasphemer ; Alexander a Monarch , yet ful of sinne .

Aude aliquidbreuibus gyaris , et carcexe di●nū , siuis esse aliquis ; victus laudatur et alget Malac. 8.2.17 . verily he that wold be rich let him be coteous , & he it would be pore let him bee righteous : Psal. 10.11.13 . he it would be great let him be vitious , & he that would be little & of no estēe , let him be virtuous . Prou. 5 . 2● . For God either delights in them that do euil : or beholds not our actions : or els hideth away his face & wil not regard ; Orpheus . al which thou hast hard euen now answeared by practis , & proued false by wofull experience for God is no idle spectator of our actions nor vaine beholder of our works : he wil be fauourable vnto the good , & most seuere against the bad The waise of man are before the eies of the Lord , & he pondereth all his paths , he beholds al things hears all things & rewards all according to there workes . If thou doest wel ( saith God vnto Caine ) Genes. 4.7 . shalt thou not be accepted ? & if thou doest not well sin lieth at thy dore : and saith the heathen man .

Si genus humanum et mortalia temitis a● ma , at sperate deos memores fandi atque nefandi . Vira . Acnad . 6. Albeit mortal man is not able to offend thee , nor his weake arme sufficient to command thee , yet the immortal God that keeps a register of our wayes will one day sette a due desert vpon our works .

But thou wilt say this punishment which God reserues for an other day is very late : And yet thou must know when it shall come it will be two bitter .

Lento garduira deidrocedit , sed traditatem penae grauetate supplicij compensat . Valer. Maxi. God is slow indeede vnto anger , and very loth to come vnto reuenge , but when he comes he will recompence his slacknes with the greatnes of his punishments . Thus he delt with the olde world , with Sodom , with the Iewes , day by day , yeare by yeare , age after age expecting there repentance , being called more properly pater miserordiarū then indiciorum the father of mercies , then of iudgments , because the first proceedes from himselfe the second from our sinnes .

Howbeit thou wilt say againe : if God did so mislike sin or were able to punish it he would shew some token of his power and iustice in this life . Truely so he doth remember the fall of the Angels , the banishment of Adam , the confusion of Babell : the drowning of the old world , the burning of Sodom : the ouerthrow of Pharaoh : Saule : Absolon : Herod : Iudas : the sword , the famine , the plague instruments of his power and iustice . And if thou wilt learne to distingush of Gods punishmentes , which are two fold , open , & secret besids his open punishments which are common thou shalt finde his secret punishments to be continual , namely the sting of conscience which like a neuer wearied furie will pursue the night & day vnto iudgement . Aug. in Psal. 30. The heathen man could call a guilty conscience occultum flagellum dei Gods hidden whip : Caine felt the sinart thereof : and thou canst not auoyd it .

Notwithstanding thou seest the wicked flowrish in this world : which stil increaseth thy infidility & diffidence ; ô let it not do so , for they haue their portion in this life : Luk. 16.15 thus did Diues receiue in this world profit , & pleasure , but Lazarus penury & paine : but now is Lazarus conforted & Dines tormented . Psal. 73. Besids this there prosperitie is but momentary : Iob. ●1. as a dreame , as the ice : as the cha●…e before the winde ; verily vanitie of vanities all is but vanitie , Psal. 37. compared by the Psalmist to the grasse , to the hearb : to the fat of the lambes , to the smoake , to a clowde that vanisheth away in a moment , whereas the godly shall possesse the land , for the Lord vpholdeth them : Psal. 37. the godly shall be preserued for euer , for the Lord is there strength & there saluation , wherfore there ende shall be peace for euer more . Esay . 1.16 . O than ye that feare the Lord harken vnto his precept published by the prophet Esay saying , cease to do euill , learne to do well ; & giue eare vnto his promise proclamed by the prophet Dauid , saying , flye from euill & doe good and dwell for euer , For euer : Psal. 37.27 how can that be , seeing our selues momentarie our abiding temporary , and our dwelling transitory . Aug. 36. But , alia terra erit , vbi inhabitabimus in secalū seculi : there shall be an other land , and kingdom wherein we shall abide for euermore : an heauenvly kingdome : an eternall kingdome : a most blessed kingdome : Mathe. 25. a Paradise : a place of pleasure : Tim. 2.4 . a building of God , an house that is eternall in the heauen . Luke . 14. To which place hee bring vs that hath so deerely bought it for vs , Math. 26. Iesus Christ the righteous .

Amen .

FINIS .