This text doeth deuide it selfe into foure principal partes : The first part commendeth a teacher vnto vs , in these words : The grace of God that bringeth saluation , hath appeared and teacheth vs . The second declareth what it is that he teacheth vs , to wit , To deny vngodlines & worldly lustes , and to liue soberly , and righteously , & godly in this present world , waiting for the glorious appearing of Iesus Christe . The third , noteth what cost and charges the sonne of God Christe Iesus our Lorde and Sauiour was at , to haue vs good schollers , and to profite well in this doctrine , & is conteined in these woordes : Who gaue himselfe for vs , that he might redeeme vs from al iniquitie , and purge vs too bee a peculiar people vnto hym selfe , zelous of good workes . The fourth and last part , describeth the order of this Schoole , & the maner of teaching and training vp of Scholers , in these words : These thinges speake exhort , 1. Reg. 1.29 . and rebuke with all authoritie .

Concerning this Teacher ( to resolue you in few woordes , ) It is the Gospel of God , which is the power of God vnto saluation , for so many as shal beleeue it : And therfore may wel bee called the grace of God that bringeth saluation . The comparing of this verse , with the next before , wil let you plainly see , that it cannot bee otherwise ment , then of the worde of saluation , the Gospell of Iesus Christe : Which for iust causes , is commended vnto vs vnder this glorious title of the grace of God that bringeth saluation . It is the Gospel then , that teacheth vs to deny vngodlines , neither doth it onely tel vs barely and nakedly what is to bee done . But with sweete promises allureth , and with great perswasion & most louing counsel & aduise , doeth exhort & prouoke vs therunto , crauing , beseeching , & intreating vs to yeelde and consent : not leauing out any thing , that is likely to further the matter that is in hande .

The nature of man being ( as it is ) desirous of knowledge , how can he but be welcome vnto vs , that professeth to teache . If there were no more but the name of a Teacher , it were yenough to driue vs to some consideration for the good entertainment of him , albeit we had neuer seene nor hearde the man before . But when these Teachers bring gifts with them , the better to perswade , & when those become teachers & perswaders , to whom for all our welfare and happie estate , we are wholy beholden , may their aduise possibly ( thinke you ) be neglected , and not estemed of any , who hath but the least sparke of humanitie or good disposition in him ? And behold the grace of god that bringeth with it our saluation , teacheth and entreateth vs , to deny vngodlynesse , & worldly lustes : and to liue soberly , righteously , and godly in this present worlde .

If you like Teachers , that perswade & enter into the hearts of men by giftes , you can not mislike him , I am wel assured , that bringeth no lesse gift then your saluation . If giftes doe commend , I thinke he is sufficiently commended vnto vs , & most true it is , that giftes and benefites , cannot but commend their Maisters that bring them . Solomon sayth , Prou. 21.14 that a gift layde secretly and closly in the bosome of him that is offended with vs , is able to asswage anger when it is growen so strong , that it may be said to haue sinewes and bones . He saith more and besides this , Prou. 17.8 . That a reward is as a precious stone , it prospereth & preuaileth , whethersoeuer it turneth . Rewardes and giftes receiued , hold a man as captiue and Prisoner vnto the geuer , so that hee is scarce his owne man , but seeth with an other mans eyes , and dealeth with an other mans handes , for he who commeth commended vnto vs by some rewarde and gifte , is able , as it were by some enchauntment , to set what coulour he will vpon his matter , and that so cunningly , as the wysest man that is of vs al , shal not bewray it . For doe we not reade in Deuteronomie , That rewardes blinde the eies of the wise , Dent. 16.1 and peruert the wordes of the iust ? And this is the cause , why in that same place , the Iudges are forbidden to take rewardes , for such is the corruption of man , that he wyll not stick to perswade his euil cause by those meanes , yf he shal vnderstand that the Iudge lyeth any whyt open on that part . But this infirmitie of man , who oftentimes furthereth his euil cause by gifts , may not so preiudice the holy Ghost , who is without al suspition to commend euyl causes vnto vs , but that it shal be alwayes lawfull for him to vse what way of perswasion as shall best like hym : yea to enter vpon vs euen by giftes , and to cause the grace of GOD bringing with it our saluation , to intreate vs to deny vngodlinesse , and worldly lustes : to see if that which is so pearcing of itselfe , be able too touch vs : that which perswadeth so greatly , be of force to preuaile with vs : that which oftentimes speedeth in euill matters : may finde fauour with vs to promote the best things . For what hath he not obtained among men , that by gifts hath continued to perswade . And among gifts , there is some diuersitie , some be more able to mooue vs , 〈…〉 then others are some perswade more effectually then others doe : For those benefites , haue alwayes been regarded aboue the rest , that haue drawen vs out of some great danger , or haue comforted vs in some great extremitie . The memory of such , is woont to be of greatest continuance , and of most thankful remembrance with vs . When Dauid would persuade Bethsabe his wife that Solomon should be king after him , and put her out of al doubt , that she neede neuer to feare the matter any longer , he pledgeth for the assurance of his worde , his thankfulnesse vnto God , for such benefites , as could not but binde his obedience : That is , his often deliuerance out of trouble . As the Lorde liueth ( saith Dauid ) who hath brought my soule out of aduersitie , Solomon thy sonne shal raigne after me .

The benefites are not lightly regarded , that are receiued in aduersitte : For the present sense and feeling of the miserie , doeth greatly enhance the price thereof . And therfore Dauid tooke away all occasion of doubting , when he pawneth for assurance of his word , so great a matter , as was his thankfulnes for his deliuerance out of aduersitie : For it could not be , that he should forget to redeme so great a gage . And in this highest degree of gifts , commeth this benefite commended vnto vs , for it is the grace of God that bringeth saluation : And bringing of saluation , prooueth our estate to haue been damnable before . It is not only miserie them , that we were plunged in before this benefit came , but a miserie of miseries : for we were holden vnder the thraldome of death & damnation . Such a benefite deserueth thankfull remembrance , it speedeth , where any perswasion will preuaile : such a gift , a man would thinke , should find fauor , & prosper whither soeuer it turneth . Hauing succeded so great and grieuous a miserie : how can it , but haue the cast of most bountiful & sweete mercie : We may learne by this that hath bin said , what the cause is , why the holy ghost saith not simply The Gospel teacheth and exhorteth vs : but sayth the grace of God , which bringeth saluation , teacheth and exhorteth vs : for it is the Gospel that he meaneth , and yet he calleth it , The grace of God that bringeth saluation : to make vs more mindeful of the matter . This maner of perswading by giftes and benefites , vsed of the holy Ghost : may learne vs a profitable lesson , howe to withstande temptations vnto sinne whatsoeuer : to witte , by keeping fresh in memorie , the seuerall benefites of God towardes vs , making them as bulwarkes , against our sinfull assaultes , so that when they allure vs , we may thus answere them , The God who hath redeemed my soule from al aduersitie , doeth forbid it me : The grace of God to whom I owe my saluation , doeth denie it vnto me : The goodnes of that God , of whom I haue receiued life , health , honour , wealth , deliuerance out of these and these troubles , preseruation from the murtherer , euil tonge , and slaunderer , doeth desire me , that for all the good will that euer he hath borne me , I would not consent vnto it .

If any Prince should by speciall pardon , deliuer a subiect from death , that by law and Iustice had deserued it , and after aduaunce him to some place of honour in the Lande : hard and vnthankful were his heart , if those sutes especially of the prince , which brought with them the remembrance of this mercie for their better enterteinment , shoulde nothing be regarded : and in verie deede , the benefites receiued from our God , should be notes of remembrance vnto vs , for his seueral sutes against sinne , and shoulde be alwayes at the albowe iogging of vs , to remember him , when sinne would pull vs from him , And with these or such like speeches to sounde in our eares : That Lord that tooke thee off the Ladder , when the sentence of euerlasting death had passed against thee , biddeth thee nowe remember him : that God who hath picked thee out of so great a multitude , that continue in their infidelitie , hardnesse of heart and obstinacie , and blessed thee with speciall knowledge , comfort and confidence in him , nowe willeth thee not to forget him . It shall bee profitable for vs , to beholde this in practise , which nowe in doctrine can not but delight vs .

Ioseph , warring with the wicked attempts of his Mistres , who would haue intised him to commit wickednes with her , beareth off al her wicked assaults , with this armor . For the very remembrance of his Maisters good wil & benefits towards him , brideleth him so , that he dare not assent vnto her shamefull demaund , euen in respect of the iniurie , that he should doe vnto a maister , so good and well deseruing at his hands . Beholde ( saieth Ioseph vnto her ) my maister knoweth not what he hath in the house with me , but hath committed all that he hath into my hande , there is no man in this house greater then I , neither hath he kept any thing from me , but onely thee , because thou art his wife . How then can I do this great wickednesse ?

The benefites of his maister towardes him , seeme so great a matter in his eyes , that he would learne of that impudent and shamelesse woman , if impudencie it selfe could happely find out any colour of reason or excuse , for so great and grieuous an offence : How then sayth Ioseph , after he had recited the great kindnes of his master ) can I possibly doe so great wickednesse ? not thinking otherwise , but that shamelessenes it selfe , would blush at such vnkindnesse , and vnthankfulnesse , as that was , & with shame inough begin to giue ouer , as one who had nothing more nowe to aunswere , in so foule a matter . There is no man so base , but in respect of some benefite receiued from God , hee speaketh that sometimes in his heart , which Ioseph vttered in woorde : to witte , there is no man greater then I : but there are fewe that inferre therevpon , as Ioseph did , how then can I doe such wickednesse against him , that hath made me the greatest . It were a godly aduauntage had of Pride , to make this gaine of our mounting and aspiring thoughts , which would perswade vs that we be the greatest : and thus to replie vpon them : If I bee such a one , howe then can I lie sleeping in securitie , ignoraunce of God , and his worde , malice and vnmercifulnesse : being sworne enemies to his kingdome , that hath thus aduaunced me ? You see by this that hath beene sayd , what is the vse of God his benefites , euen to be the bane of vngodlinesse , & to smite thorowe this old man of ours , this corrupt nature : directing the Speare of Gods grace , euen to the heart roote of Sinne , when it stirreth within vs : So that sinne shall no sooner put out the head , but we ( calling to mind some one , or other speciall benefite of God ) shall bee readie with that same weapon of his grace , to runne vpon it , and wound it at the heart . Therefore we see what necessitie lieth vpon vs , ( except we wil exceede in all vnthankfulnesse ) to yeeld our selues obedient scholers vnto this Teacher : euen the grace of God which bringeth saluation .

Hauing spoken thus much of the scholemaister , order requireth to tell you what the lesson is , which this good Schoolemaister , would so gladly learne vs , and that is this : To denie vngodlinesse and worldly lusts , and to liue soberly , iustly , and godly , in this present worlde . Let vs see what this great grace requireth of vs , euen deniall of vngodlinesse , and worldly lustes . Thus doth the spirit of God begin with vs , for we are so wretched and wicked matter , that we must be weeded ere any thing may safely be sowen or planted in vs . This monstrous contagion & Leprosie are we admonished of , in the order of teaching , vsed by the holy ghost , generally throughout the scripture . In the Moral law , almost all precepts were negatiue : Thou shalt do no murther : Thou shalt not commit adulterie : Thou shalt not steale . &c. to declare that the chiefe goodnesse of a Christian , is to haue conquered most euil in himselfe : and that man to be the best , that hath drained his corruption most : I meane that hath driuen most corruption out of himselfe , & holden his affections in most subiection and obedience . Dauid demanding how he may do good of a yong man , setteth out his meaning in these wordes : Where withall shall a yong man clense his wayes . Psal. 119. Iob after he hath greatly commended wisdom , not finding any thing of sufficient value to esteeme it by , nor any creature that can point out the place vnto him , and say , here is the breed of it : in few words closeth vp the matter , & saith : To depart from euil is understanding : Iob. 28. So that a man , who doth not weed euil out of him , can neuer looke for any good of that he hath sowne . But let vs come vnto the particulars : we must deny vngodlinesse . What vngodlines is , I can not better tell you , then by opening who be vngodly men , as they are described at large in the 21. of Iob. They say vnto god , depart from vs , for we desire not the knowledge of thy waies , Iob. 21. who is the Almightie that wee shoulde serue him ? and what profit shall we haue , if we pray vnto him ?

The first note of them is , They say vnto the Lord , depart from vs . Not that they are growne to such wickednesse , as that this should be the speech of the tonge , but the affection of the heart : neither yet that simplie they would haue God goe from them , but that they would meet him , & be acquainted with him , without his worde : For they say , We desire not the knowledge of thy wayes . That this is the true meaning , that they do not other wise put the Lord from them , but because they would not deale with him in his word , is apparant in the next chapter : where Elephas reputing Iob among the vngodly , & willing him to acquaint himselfe with God : vseth these wordes : Receiue the law at his mouth , & lay vp his wordes in thy heart . The Lord may not be deuided from his Law for that is to trāfforme him , & to sunder him from himselfe , his wisdome being a part of himself , & to make an Idol of him . Yet is no thing so common , as to do those dueties of serutre which perteine vnto him , or vnto our brethren , without consulting or conferring with the word . For to let the Papists alone who do transubstanciate the word , both into a forraine tongue , and also into a straunge sense : Howe many be there among vs , that goe into great matters at aduenture ( as they say ) euen led by the common and ordinary course of custome , because they haue beene so accustomed , Prou. 20.18 notwithstanding that Solomon doth teach vs , not to let thoughts tary in the hearte , but suche as haue beene placed there , by counsel and authoritie from the worde : and so doeth hee thinke also of warre , and chargeth vs , that we should not enterprise it , but by counsel from the word . Which both of them , might seeme of duetie to pleade priuiledge , and to claime pardon in regarde of the sodaine comming , & vnaduised bursting out of them .

Nowe when it commeth to passe , that we are particularly pressed by the woorde , to let goe any pleasure or profite , that wee long enioyed , who seeth not then , how with ful mouth wee crye , depart from vs , we wil none of thy waies ? Then you see there is no remedie , but we must hold the Lord fast to vs in his worde , for it hath ben alwayes the commendation of the godly , to haue walked with God . We are not saide to walke with God according to his infinite Maiestie & Essence , neither yet in that sense are we saide to depart from him , for his diuine being , doth not shew it selfe vnto creatures , neither is hee visible vnto vs , but hee hath drawne nie vnto vs in his worde , & we must walke with him by that . For how shall we feare corruptiō , that is so naturally ingraffed in vs , if his presence do not fray vs from it ? And what christian , who any whit hath knowne his owne infection , dare but once dreame , that his presence by his word , shoulde not bee greatly needfull , to awake him often , and rouse him out of the sleepe of mind , while he vnderstandeth by the worde euer and anon : that the Lorde goeth quite contrary to him , and is departed altogether from him . Wee are therefore to question with the worde of God : how fareth it with me in this deede ? am I gone from my god ? haue I in displeasure taken my leaue of my Lord ? haue I driuen my Sauiour farre out of my sight ? Can it be wel with me , while my God turneth his barke on me ? But when men liue without remorse of conscience , while they cannot abide once to loke vpon them selues , in the glasse of God his worde , while it is death for them , once to examine their doinges , doe they not say depart from vs , we wil none of thy wayes ? When Ieremie the Prophete in in his 8. Chapter , would note out the desperate state of the people in his time , he setteth no other marke vpon them but this : There is no man that saith what haue I doone : Ierem. 8. but euery one turneth to their rase , as the horse rusheth to the battaile . Then there is no way , vnlesse we would ioine with this desperate people , but that we must stil hold God before vs in the light of his worde , and often come into his presence , while wee take at sundrie times the accountes of our doinges by the worde : accounting not onely with the worde of God , Esay . 30. 1. for the generall duties of Christianitie , but also for the seuerall dueties , that our particular calling and place doeth bind vs vnto . We must needes conclude then , that vngodlinesse reacheth further then to Turkes , Athiests , and Papistes , who set the Lorde cleane beside his word , euen to those which without remorse runne on , without any presenting of them selues & their deedes , before the presence of his worde , w the Lord seeth to be so necesarie , as that we cannot want it , being otherwise as vntoward scholers that wil do nothing when their maister his eie is not vpon them . therefore let vs al in the feare of God pray that we may haue loue vnto the worde , and liking to be in the sight of our God , which is , when we haue our lust and longyng , to be vnder the gouernment of the Gospell . This is it , that Solomon spendeth so muche time about , in the Prouerbes : vrgyng stil , that Wisedome must delight vs , and finde some louing entertainment with vs : and that wee neuer so please our selues in our towardnesse , as to imagine , we could long want this necessarie helpe of his presence . Vnto this familiar conuersation with God in his woorde , he promiseth all blessinges , and deliueraunces from the greatest daungers . We must deny this vngodlines , that speaketh these woordes vnto the Lord : Depart from vs , for we desire not the knowledge of thy wayes . What wickednesse were it , either with the Papist , to set a visour vpon the Lord his face , and to make him looke as we list : either els with the secure an carelesse Christian , to let him looke as he liketh , so we neede not to looke vpon him ? The Lorde hath planted the ministery of the woorde in his Church , not onely to teach vs barely , but also to comfort vs in our iourney , and to quicken vs in our dueties , yea , and to feare vs also from sinne .

Who is the Almightie , that we should serue him ? This is a second note of vngodlinesse , an vsual speache of vngodly hearts , howe so euer the tongue bee cleare of it . For in deede they haue no inward acquaintaunce with him , neither doe they in trueth see any suche desertes towardes them , why why they shoulde be seruauntes vnto him . The benefits they haue , they see them common with other , but as for any speciall regard had of them , they doe not vnderstand of it , and while they see nothing in God towarde them , but that is generall vnto all , they ascribe nothyng vnto him , but a generall kinde of goodnesse , which they take to be indifferently cast downe among men : to be taken vp of so many as will . Besides this , they neuer accquainte them with the sight of their sinnes , and the desert thereof , which shoulde leade them into a misliking of themselues , & let them see other wages then benefites , to be by al equitie and right due vnto them . Thus it falleth out , that they would haue him shew , wherin he hath so hounde them , as hee might demaunde so great things of them : as if they should call for a reckoning , to see what is come in , seeing the charges arise so great , and the dueties laide vpon them , so many and diuerse . Thus while the vngodly receiue benefites , but not as tokens of fatherly affections , while in the vse of the benefite , they are no whit confirmed in the peculiar care and affection , which he beareth his elect , they cannot but say : Who is the Almighty that we should serue him ? What token haue we of his special good wil , why we shoulde in such difficult matters serue him , & with such danger attend vpon him ? For in very deede , he that shall get out more then ordinarie seruice , had neede see more then common good will in him , who shall exact it . They enioy the benefite as other doe , but so as they doe repose them in it , and returne no speciall thing into the accountes of the benefactour , wherby they might know hee maketh an other reckoning of them , then of the common sort : euen such as a louing father doeth of his owne sonne . Moreouer , their sinnes are seldome or neuer in their sight , I meane with this consideration , that in iustice they doe deserue , not onely the stopping of the course of his grace : but euen to haue let in vpon them , the fluddes of his wrath . Which thing if it were truely seene , could not but set a great price vppon those benefites , that come in ouer suche desertes . The minde of the geuer , commendeth not the gift of them , for they see not so far : they ioyne them not as seales to his letters of free grace , I meane , to the free graunt of his grace : notwithstanding , we be forewarned of this diuiding of them , and so straightly charged to vnite them : Beware least thou say in thine hearte , my power , Deut , 8. ● 18. & the strength of mine owne hand prepared me this aboundance , but remember the Lord thy God . For it is he which geueth the power to get substance , to establish his couenant , which he sware vnto the fathers , as appeareth this day . Is it not a great villanie , to taste so liberally of his benefits , and yet to perswade vs so sparingly of his good wil ? to haue so friendly dealing with his giftes , & so litle liking of him selfe , that when we haue deucured so many benefites , wee shoulde inquire of the Almightie , who he is , that wee shoulde serue him , as if yet we had seene nothing , to binde our seruice vnto him ? Can there bee more vnkindnesse , then in so many benefits bestowed , to gayne no good will ? so many benefits to be let out , & no good wil to come in with them agayne ? That wee may the more clearely see into his good will , & free mercy through his benefites , wee must bee brought backe now & then vnto our sinnes , and the iust desertes thereof . For then shal we reckon them to bee benefites in deede , when wee see what doeinges they haue succeeded , and beene ioyned withall . Thus allayeth Moses the pride of the people of Israel , and getteth GOD his due honor among them in the ix . of Deuteronomie , Speake not thou in thy heart , ( after the Lorde thy God hath cast them out before thee ) saying : eut . 9.4 . For my righteousnesse the Lord hath brought me in , remember and forget not , how thou prouokest the Lorde God to anger in the wildernesse , since the day thou diddest depart out of the lande of Egypt , vntyl ye came vnto this place : yee haue rebelled against the Lorde . Hee calleth to minde sundry of their grieuous crāsgressiōs particularly reciting the time & the place . By these rules let vs trie , who in matters of any weight laide vpon them by the Lord , are like to returne this answere : Who is the Lorde that I shoulde serue him ? Euen so manie as doe finde , no sweetenesse nor tast in him by his benefites , as are no more confirmed by his blessings , in his fatherly affection towards them : such as get thereby no strength of fayth : such as do not hold themselues , the more bound vnto him : as are not the more delighted in him : as are not the more desirous to walke worthie of him : as finde not their heart the more inyfull in him : as finde them no better minded to his law , to the which he hath set ouer his owne loue : euen those I say , that dwell in the benefites , & so they haue their desire , they holde that their heauen , and their happinesse : that looke no further then the benefite , that stay vpon it , and inquire no further whether God do loue them , and is become a father vnto them , so as they may accounte vpon his benefites , as giftes from a louing father : those that thinke themselues then to vse his benefites best , when God and all goodnesse is the furthest from their minde : those that can finde no taste in these temporall blessings , vnlesse the mention of him who giueth the taste and sauour vnto them , be indented and conditioned withall , to depart farre from them , for that time which they haue to vse them : those that will neuer set their sinnes in sight , that they may further the accounte of the benefite , and the good will of the benefactour . Wee must denie this vngodlinesse , that yet demaundeth , Who is the Lord , that wee should serue him ? After so long vse of his benefites .

Now would I knowe , where we might haue a place for them , that are lesse acquainted with him , then they were manie yeares agoe , who haue lesse comfort in his worde , lesse Religion , lesse obedience , lesse good conuersation : as for them that take his benefits , and with them doe warre against him , their place is taken vp alreadie in the nethermost pit , if the Lorde giue not great repencance : therfore brethren for Gods cause let vs hasten our beeter acquaintance with him , who by benefits , hath so long time commended him selfe vnto vs , and let it be our shame that he shoulde thus long bee a stranger vnto vs , that of so long time hath had so louing dealing with vs . Let vs ioy more in his delights , set our heartes more vpon that he commandeth , and commendeth vnto vs : so shall we come out of their rancke , which in heart say : Who is the Lorde , that wee should serue him ? Which men by his benefites , haue receiued no earnest of their saluation , no pledge of any speciall good wil , no assurance of true safetie , no delight in his loue , no more familiarite with him , nor greater comfort of him : who are no more drawne out of the worlde , and her delightes to follow him , who hath in so sundrie giftes witnessed his good will : called them vnto him , and pledged these as earnests , that his owne glorie abideth for them .

Now would I see where wee might set them , if not in his ranck who haue so often bene fetched vp from the loue of the world , by so many messengers of Gods mercie , and yet haue so little ioy to be aboue , and so hungerly pursue the pleasures and profites here below , as if they had neuer ( no not in meditation ) had the sight of any other delights . The benefites then lead vs vnto the Lorde , when in them we see him to bee our father , & make the more hast to come to him hauing an eye to the endlesse life he calleth vs vnto : comming more in desire from these things here below , and getting more holde , and more hope aboue : shewing as well in prosperitie as aduersitie , that we are not wedded in our lust and desire , vnto worldly goodes , in wealth , by not beeing letted by it , to followe the way that God doeth set before vs , nor yet to deale mercifully with our neighbours , and to walke humbly with them : & in affliction , by holding our selues well contented , insomuch as we want not him who is a plentifull portion , and the best veritage .

The last note of vngodlinesse is this , they say , what profite shall we haue if wee call vpon him ? These are no speeches of the tongue , as I haue saide before , but the sense of the heart . No man so euill that maketh not some reckoning of his prayers , howe some do value them , we cannot be ignorant . The holy Ghost when he hath reproued the people , for their out warde worship in sacrisices , willeth them to call vpon the Lorde in the day of trouble , promising that he will heare them : and they shall glorifie him : sal. 50. making prayer a special worship of God , and setting it before the outwarde sacrifices , in the 4. of Deut. Deut. 4. it is made the peculiar prerogatiue of the people of God , because there are none in such a case as they be , who haue their Gods so nigh them , as our God is nigh vnto vs , in all that we call vnto him for . Then must it needes be , that they are in an euill taking , that see no fruit of their prayers : it being the speciall blessing of the people of God , to haue him nigh in their prayers , by graunting their petitions . But for asmuch as it is sayd to be the voice and affection of the heart , and no man being asked , wil giue out so slenderly of his praiers : Let vs come to a further examination of it . The most sort of men , haue no profite by their prayers , because they make not conscience to knowe and doe those things , which the Lorde by his worde hath reuealed , to be pleasing in his sight : Whatsoeuer we aske , 1. Iohn . 3.22 . ( sayth . S. Iohn ) wee receiue of him , because we keepe his commaundements : and doe those thinges which are pleasing in his sight . No maruail then if those be farre from hauing their prayers heard of the Lorde , who haue neither knowledge nor liking of his woorde . And a great sort of others , who in profession haue receiued his woorde , when they want any thing , if they see meanes how to come by it , either pray not at all , but forthwith vse the meanes : either else , if they pray , it is but of fashion , as being in their iudgement sure and safe alreadie : if they see no likelihodde to attaine it , being without hope , they let praier fal . So if any thing fal out , where there was the worke of an ordinarie meane , it steppeth betweene God and his prayse , & darkeneth the light of prayer : If otherwise any thing come , where prayer for want of fayth was let downe , that is put ouer to miracle or fortune : therefore in heart and of experience they cannot say , that they are anie whitte beholding vnto their prayers . But we learne in the Booke of God , that the godly pray in matters moste harde to be brought to passe , and most vnlikely in regarde of anie vsuall and ordinarie meanes : and yet are heard , and giue him the praise . There are named in the 107. Psal. 107. Psalme , diuers matters that seeme to be mere casual , comming without all meanes , yet prayed for , graunted , and with prayse returned to the giuer : and vnder those are all other also vnderstood , that may be thought to be as casuall . There is mention made of the mariners in the Sea , tossed with tempests , now hoysed vp , nowe plunged downe , till their heartes faile within them : yet when they pray vnto the Lorde , they are heard of him , and then do they giue him thankes . Other casuall things are mentioned , and all comprehended . But in the last verse the holie Ghost , maketh it only the wise and godlie mans worke , to vnderstand this , in trueth to comprehend it , and by true and inwarde assurance thereof to giue him the prayse for it . The vngodly therfore in ordinary things are hindred by the meanes : inextraordinarie they see nothing but chance : and therefore they say : What profite shall we haue if we pray ? The children of God , knewe that nothing is pure vnto them , vnlesse it be sanctified with prayer : and therefore they resorte to him in all their necessities by prayer . They poure their griefes into his bosome , with desire to obteine , 1. Tim. 3. that they might prayse his mercies , and they surely finde , if they continue asking , either deliueraunce , either else a tollerable condition : which doth assure them , that it is not in vaine to seeke the Lorde , and that the ende will be happie . Praier for benefites , acknowledgeth God to be the giuer , and maketh prayse to bee giuen in trueth : not to pray to God , is to be an vtter enimie to his glorie : not to pray particularly , as necessitie requireth , is to enuie him & his praise , and the practise of Dauid ( in particular considerations making his prayers and Psalmes ) doeth reprooue it . The Papists take God his grace to bee throwne downe indifferently . And men not experienced of his goodnesse particularly , muste needes thinke , that he hath put all thinges vnto a generall gouernment , for as for anie particular experience , of his good will towardes them , they haue it not . Wee must denie this vngodlinesse , that groweth by prayer , into no experience of God his goodnesse . Doe we thinke that any man , shall euer fafely put himselfe ouer vnto the hope of the promises , at the houre of death : which all his life long , he neuer tried to be true before ? Wee must also denie worldly lustes , and not onely those , which tende to hurt our neighbour , in bodie , goods , or good name : but euen those that holde vs so in this world , as we can get no true taste in the pleasures of an other : For we are holden captiue of worldly lustes , in one respect or other : vntyll we become newe creatures , looking for that glory , which shall appeare at the comming of Christe . The next thing required is to liue soberly . This sobrietie , is a gifte that moderateth the minde in his delights and affections , and may therefore well bee termed The moderatour of the minde . It is a gift , that doeth keepe the minde from pleasures altogether vnlawful : & in that these bee lawful , it keepeth a man from the excesse & abuse of them . That it is not onely restrained to the filthie desires of the flesh , may be procued in the xii . to the Romans : Rom. 12. Where the Apostle appointeth this gyfte and grace of God , to order euery man in his calling , that he take not vpon him , but according to that measure which God hath geuen him . For in very deede , the minde of man hath many thinges , besides the filthy desires of the fleshe , too ouerturne it , wherein this gift of God hath good vse . It was this gift that Paule had , when as hee professed him selfe to haue learned , to bee riche , and to bee poore : to haue beene instructed , to abounde , and also to want : to to be content with all estates , and to holde hymselfe happy in them , as in a portion sent him from the Lord . It may be thought no great gift , for a rich man to learne to be rich , yet doeth the Apostle say , it is a matter that requireth learning , and doeth ascribe it vnto Christ his worke within him . It is therfore worth the labour , to enter into some farther consideration , what hee should meane in this matter . The meaning he geueth in the same place , when he saith : I haue learhed in what estate soeuer I am , Phil. 4. therewith to be content . A lesson necessarie for al men . A lesson necessarie for rich men , to learne them to be riche : that is , to hold them selues contented , to remember they haue theyr bondes appointed them , and there to acquaint their affections , to finde contentation , sufficiencie , and a ryche portion . So shal they truely be thankful to God for it . For in very deede these heartes of ours must finde them in their owne perswasion richly prouided for , ere they shal in crueth and vnfainednesse bee ioyful in the Lord . Let vs then learne from a contented minde to say vnto our heartes : This is thy lot appointed thee of the Lorde , heere are thy boundes , this estate hath the Lorde distributed vnto thee , There is good cause , not onely to be content , but also wel apaide with it . We must learne our heartes to be content with it , nay to take it as riche and liberal portions whatsoeuer it be , and as a barre to holde in our affections from raunging into greedy desires . For our affections are as guifes , vnsatiable , that woulde neuer rest with contentation in a thing , but still be enflamed with the desire of more , which would stil draw and hale vs forward and so holde vs in continuall torment . The remedy where of , the Lord hath appointed our owne estate whatsoeuer to be : that it might appease our affections , and settle them with the rest , peace and good liking , as in the seate which our good God hath seene to be conuenient for vs , and therefore set vs in it , to finde ease , quiet , comfort and contentment therein . For if thine heart be not setled in thine estate , with good liking & contentation , as in a good prouision : it is vnpossible , that euer thou shouldest become thankful for it . For to seeme to ioy without ioy , is to play the hypocrite , & to dissemble with God . We must therfore take our selues to be riche already , and let goe this desire to be riche : 1. Tim. 6. For as Paule saith , They that desire to be riche , fall into snares & noysome lustes , which drowne men in perdition & destruction , which while some haue lusted after , they haue erred from the faith . Wee muste let goe the seeking greedly after that we haue found already : for there is riches & sufficient treasures in euery estate , which must be founde out of vs to quenche this desire to bee riche . Let vs learne to be content with our estate , and to hold that as a certaine rule , for he that hath no sure rule , shal be so tossed of his affections , & so carried hither & thither , as he shal neuer finde a time to say , it behooueth me to hold my selfe here within my bondes . Let euery man with S. Paul , learne therfore to be rich , & to take vp good liking of his condition and estate , and take heede he conuey not the title of true thankfulnesse from his God , while the vnquiet desire of encreasing his condition , stealeth all comfort , which must be matter of true thankfulnes , from his present estate . But we must learne also with Paule to bee poore , as well as to be riche , for he had learned , and wee muste in what estate soeuer wee bee , therewith to bee contented . And this contentation of mindeis a medicine for coue tousnes , Hebr. 13. as the Apostle testifieth , saying : Let your conuersation be without couctousnesse , being content with that you haue . The riche man must bee learned to bee poore , enen to be ready with contentation of heart to goe vnder a poore estate , and to assure him selfe to finde the Lordes blessing and comfort in it . Hee must in his riches take out this lesson , & schoole himselfe herein , & by exercise and meditation acquaint his minde to the liking of a lower estate , yf the Lorde shoulde be so good : hoping to finde the Lorde very good vnto him in the same . Behold a meditation in riches , & a lesson that is of all men to be studied , and not that onely , but learned also , & taken out : that yf theyr estate shoulde yet bee poorer , they shoulde perswade them selues to finde the Lord good vnto them , in that their condition , and therefore before to make theyr reckoning of a poorer estate , by much meditation of it , and yet a rich blessing in that notwithstanding , euen a quiet & a contented minde . And this would further the account of our present estate , when we should assure our selues , of a very good portion & plentiful , yf our estate were yet lower . Neither ought we so to learne it , as a lesson not likely to come to prartice : but as one , whose practice were not like to be deferred . This lesson hath in it , a very necessarie vse to trie vs by . For whatsouer hee bee , that cannot beare a lowe estate layde vpon hym by the Lorde : yf he haue an higher , he wil abuse that in like maner . For he that is ashamed of pouertie , wil be proude of wealth . Hee that is vnpatient when he is humbled : wil be insolēr , when he is exalted . For what can bynde him to true duetie , if it be not conscience vnto GOD ? which yf hee dare dispence withal in pouertie , he wyl not greatly regarde in aboundaunce . Thus we see for a man to learne to be rich , it is expedient hee learne to bee poore . For a man to learne to bee honourable , it is required hee learned with pacience and contentation , to goe vnder an estate without honour . This sobrietie then , that keepeth the mind from being ouercharged , and drunken with the desire of a better estate : is principally and chiefly required in a Christian , yet rea cheth it further , and conteyneth within it those , who albeit they bee not greatly seekyng after an other or better estate , yet be they too much wrapped and intangled , in the cares and delights of that they already haue .