The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…

It followeth: He withdraweth himself, or he departeth. The natural signification of the word, is not only to depart and go away, but to withdraw and separate himself as it were from other business. And this we see aptly and fully to be resembled of us in the finding of a treasure: for when a man hath found a treasure, he goeth about to buy the field: or when one is about to undertake any other thing of great weight or importance, then he giveth himself wholly over unto it, he goeth aside to consider of it, what it is, whether he be not deceived in it, what his own ability is, what good it may do him, what it must cost him, what it may be worth unto him, and whether it will countervail ⟨p. 297⟩all those things he layeth out for it: and even so in the doctrine of salvation it is requisite that men should consider it, when God offereth such a worthy treasure unto them, then they are to search into their hearts throughly and diligently to cast before hand, what lets, impediments and hindrances there may be, what that is which they seek for, what cost and labour they are to bestow upon it, and again, what may be the profit, commodity and joy thereof, which may redound unto them thereby, when they have it, and how they may keep themselves in sure possession of it, having once obtained it. This preconsideration our Saviour Christ confirmeth unto us in two Parables in Luke the 14 the one is of building, the other of war. For the first, he saith, Which of you minding to build a tower, sitteth not down first and counteth the cost whether he hath sufficient to perform it, least after that he hath laid the foundation, and is not able to perform it, all that behold it begin to mock him, saying: This man began to build, and was not able to make an end. For the second, he saith: What King going to war against another King, sitteth not down first and taketh counsel whether he be able with ten thousand to meet him which cometh against him with twenty thousand, least afterward to his great shame (for so it may be gathered by the circumstances) he may be constrained to send an •mbassege unto him and to desire conditions of peace.

It followeth: He withdraweth himselfe, or he departeth. The naturall signification of the word, is not onely to depart and goe away, but to withdraw and seperate himselfe as it were from other businesse. And this wee see aptly and fully to be resembled of vs in the finding of a treasure: for when a man hath found a treasure, hee goeth about to buy the field: or when one is about to vndertake any other thing of great waight or importance, then hee giueth himselfe wholy ouer vnto it, hee goeth aside to consider of it, what it is, whether hee bee not deceiued in it, what his owne abilitie is, what good it may doe him, what it must cost him, what it may be worth vnto him, and whether it will counteruaile ⟨p. 297⟩all those things he laieth out for it: and euen so in the doctrine of saluation it is requisite that men should consider it, when God offereth such a worthie treasure vnto them, then they are to search into their hearts throughly and diligently to cast before hand, what lets, impediments and hindrances there may be, what that is which they seeke for, what cost and labour they are to bestow vpon it, and againe, what may bee the profit, commoditie and ioy thereof, which may redound vnto them thereby, when they haue it, and how they may keepe themselues in sure possession of it, hauing once obtained it. This preconsideration our Sauiour Christ confirmeth vnto vs in two Parables in Luke the 14 the one is of building, the other of warre. For the first, he saith, Which of you minding to build a tower, sitteth not downe first and counteth the cost whether hee hath sufficient to performe it, least after that hee hath laid the foundation, and is not able to performe it, all that behold it begin to mocke him, saying: This man began to build, and was not able to make an end. For the second, he saith: What King going to warre against another King, sitteth not downe first and taketh counsell whether he be able with tenne thousand to meete him which commeth against him with twentie thousand, least afterward to his great shame (for so it may be gathered by the circumstances) he may be constrai•ed to send an •mbassege vnto him and to desire conditions of peace.

So ought every one which cometh to hear the Word, to make this premeditation and preparation with¹ himself, whether he be able and can endure the cost which he must be at in coming unto the Lord, whether he can endure that fight which he is to take in hand before he come unto the Lord; whether he can sustain the loss of his father, mother, wife, and children, brethren, and sisters, yea and his own life also, and all that he hath; whether he be able to fight against Powers, Principalities, the Devil, the World, and the flesh, his own reason and affections, least that otherwise he break off his course, and show himself not to be the man he seemed first to be. This premeditation and preconsideration must be made, before we can enjoy that treasure and buy the field wherein it lieth.

So ought euery one which commeth to heare the Word, to make this premeditation and preparation with¹ himselfe, whether he be able and can endure the cost which he must be at in comming vnto the Lord, whether he can endure that fight which he is to take in hand before he come vnto the Lord; whether he can sustaine the losse of his father, mother, wife, and children, brethren, and sisters, yea and his owne life also, and all that he hath; whether he be able to fight against Powers, Principalities, the Diuell, the World, and the flesh, his owne reason and affections, least that otherwise he breake off his course, and shew himselfe not to be the man he seemed first to be. This premeditation and preconsideration must be made, before we can enioy that treasure and buy the field wherein it lieth.

1. 1The fight of a Christian.

There is no similitude in the Scriptures used more often than the similitude of building, which often is englished by this word Edifying. Of this building mention is made 1▪ Cor. 3. where the people of God are called the Building of God, and the Apostles the Builders: so likewise in Ephes. chap. 2. verse. 20. 21. 22. And are built upon the foundation of the Apostles ¹and Prophets, Jesus Christ himself being the head corner stone, in whom all the building coupled together groweth into a holy temple in the Lord, in whom ye are also built together to be the habitation of God by the spirit. And in Esphes. 4 and 12. verse, it is said by the Apostle, That Christ gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. And in verse the 16. By whom all the body being coupled and knit together, by every joint for the furniture thereof (according to the effectual power which is in the measure of every part) receiveth increase of the body, unto the edifying of it self in love. And Jude in his Epistle verse the 20. requireth of us that we build our selves in our most holy faith praying in the holy Ghost. Again, who knoweth not that the similitude of warfare is² often repeated also in the Scriptures; as in Job, The life of man is a continual warfare. And in the 1 of Timoth. the 6▪ chapter and 12. verse: Fight a good fight, saith the Apostle. And 1. Peter. 2. and 11▪ verse. Abstain from fleshly lusts, which fight against the soul. And Eph. 6. and 12. verse: We wrestle not against flesh and blood, but against principalities and powers, and ³against earthly governors, the princes of the darkness of this world, against spiritual wickednesses in heavenly things: So that we see that of necessity every Christian must be a builder and a warrior.

And we find it most true in the Gospel, that nine lepers being cleansed, but one of them returned back again to give him thanks for it. Wherefore this forethinking and premeditation is most expedient and necessary: neither must we think that religion is so slight a matter, as many do persuade themselves that it is; which kind of men when death cometh upon them, even then they are deceived of their salvation, because they make no account thereof before hand, they never thought that the profession of Christianity would be so costly unto them, they never thought it would be so chargeable a matter. Whosoever therefore will avoid a most dangerous and desperate estate at his death, whosoever he or she be which will go on unto this building, must forecast and premeditate¹ before hand, what it must cost him, he must deeply consider with himself what his salvation and the kingdom of heaven will cost him; I tell you it is no small thing, it must cost him the loss of all the pleasures and delights of this world, it must cost thee the forgoing of all thy lusts, the loss of riches, of liberty, and of banishment, the loss of thy wife, goods, lands, friends, parents, children, yea and peradventure also it will cost thee the loss of thine own heart blood: It is more chargeable than some think it is, and that it is the cause why they make so little account of it.

And we finde it most true in the Gospell, that nine lepers being clensed, but one of them returned backe againe to giue him thankes for it. Wherefore this forethinking and premeditation is most expedient and necessarie: neither must wee thinke that religion is so slight a matter, as many doe perswade themselues that it is; which kind of men when death commeth vpon them, euen then they are deceiued of their saluation, because they make no account thereof before hand, they neuer thought that the profession of Christianitie would be so costly vnto them, they neuer thought it would be so chargeable a matter. Whosoeuer therefore will auoide a most dangerous and desperate estate at his death, whosoeuer he or she be which will goe on vnto this building, must forecast and premeditate¹ before hand, what it must cost him, he must deeply consider with himselfe what his saluation and the kingdome of heauen will cost him; I tell you it is no small thing, it must cost him the losse of all the pleasures and delights of this world, it must cost thee the forgoing of all thy lusts, the losse of riches, of libertie, and of banishment, the losse of thy wife, goods, lands, friends, parents, children, yea and peraduenture also it will cost thee the losse of thine owne heart blood: It is more chargeable than some thinke it is, and that it is the cause why they make so little account of it.

Now there are some which care not what it costeth them, so that it may be had with ease; but such must know that it is as laborious, as costly: For before thou canst attain unto it, thou must travail in heart and in soul, with weeping, with sighing, with much fasting, with prayer, with watching, with meditation of the word of God, and in practising¹ of all the commandments of God. Thou must travail in compassion towards all men, thou must take pains in doing thy duty towards thy superiors, and in relieving the needy, and such as are in distress. Finally, it is a most painful way to pass, and many there be which deceive themselves, entering into it without preconsideration either of cost or pains. I tell you in the hour of death, in the day of judgement, in persecutions, in trials, in banishments, many shall see and know that they have deceived themselves, for that they have not duly thought of these said charges; neither is it only chargeable and troublesome, but also there are in it many and great perils and dangers, many battles must be fought, before thou canst come unto the end thereof.

Now there are some which care not what it costeth them, so that it may be had with ease; but such must know that it is as laborious, as costly: For before thou canst attaine vnto it, thou must trauaile in heart and in soule, with weeping, with sighing, with much fasting, with prayer, with watching, with meditation of the word of God, and in practising¹ of all the commandements of God. Thou must trauaile in compassion towards all men, thou must take paines in doing thy dutie towards thy superiours, and in relieuing the needie, and such as are in distresse. Finally, it is a most painfull way to passe, and many there be which deceiue themselues, entring into it without preconsideration either of cost or paines. I tell you in the houre of death, in the day of iudgement, in persecutions, in trials, in banishments, many shall see and know that they haue deceiued themselues, for that they haue not duly thought of these said charges; neither is it onely chargeable and troublesome, but also there are in it many and great perils and dangers, many battailes must be fought, before thou canst come vnto the end thereof.

1. 1Christianity▪ a warfare.

Now for a man not only to be greatly chargeable, but also to have great troubles, many battles betwixt the flesh and the spirit, this is a sore and a great temptation, thou must fight with all thy affections, with thine own reason, thou must be prepared to fight with fleshly joy, Love, Fear, sorrow, Anger, Meekness, Softness: neither is this conflict as the passion of anger, which endureth but for a moment, but this combat against affections is to be taken in hand divers and sundry times, and continueth a long time, even during the whole life. And though we receive many blows, and are sometimes (as it were) drawn back, yet we must to it again. Those (I say) which mean to inherit the kingdom of heaven,¹ must renounce their own reason, and fight against their own judgement. As for example, in anger many will burst out to fighting; and why? because that their own reason teacheth them that they are abused, contemned, and despised, and this is it which deceiveth many, because they do not strive and contend with their own reason: but rather do thus think with themselves according to the manner of men, what is the reason why we should do this? or why we should do that? why we should lose our wives, children, goods, and lands? this reason then of ours must be fought against and overcome.

Now for a man not onely to be greatly chargeable, but also to haue great troubles, many battels betwixt the flesh and the spirit, this is a sore and a great temptation, thou must fight with all thy affections, with thine owne reason, thou must be prepared to fight with fleshly ioy, Loue, Feare, sorrow, Anger, Meekenesse, Softnesse: neither is this conflict as the passion of anger, which endureth but for a moment, but this combat against affections is to be taken in hand diuers and sundrie times, and continueth a long time, euen during the whole life. And though we receiue many blowes, and are sometimes (as it were) drawne backe, yet we must to it againe. Those (I say) which meane to inherit the kingdome of heauen,¹ must renounce their owne reason, and fight against their owne iudgement. As for example, in anger many will burst out to fighting; and why? because that their owne reason teacheth them that they are abused, contemned, and despised, and this is it which deceiueth many, because they doe not striue and contend with their owne reason: but rather doe thus thinke with themselues according to the manner of men, what is the reason why we should doe this? or why we should doe that? why we should lose our wiues, children, goods, and lands? this reason then of ours must be fought against and ouercome.

But when a man hath overcome his reason, and knoweth what things to be angry for, and what things to be patient in, what to love, and what to hate, then shall he the better walk rightly, but for as much as a man must fight both with his reason and his affections,¹ this is a hard battle. For though a man have overcome his reason, yet his affections may still •e head strong in him, yea so strong as they shall carry his reason & judgement headlong. Here then ariseth a greater fight than before, before the affections can be overcome: but when reason & affections join together & that a man hath to deal with them both, then ariseth a most deadly fight, insomuch that a man shall very hardly overcome them, and yet we have more enemies to fight withal than these. We must fight on the right hand, and on the left; on the right hand with fame and glory, and on the left hand we are to fight with wealth and riches, and with credit, and all things in the world. If God shall vouchsafe to give thee riches, take heed that thy heart be not set upon them: wherefore when thou, whosoever thou art, art blessed with a good report or with the riches of this world, take heed and beware of pride, vain glory, and ambition, for if the child, of God do not forecast these things, he may easily be overtaken, and we see many, who when they are in lower estate behave themselves like honest men, and as becometh the children of God, but when they come to any preferment, and promotion, then they are altogether carried away with the vain glory of this world. Thou must not only fight with fair and good reports, but thou must also fight with reproaches, and this is no small combat: for having riches and glory thou mayest escape pride, and ambition, but if indeed thou profess the truth, thou canst not escape reproaches. Wherefore if this be not foreth ought and looked unto betimes, if a man •e not well armed against this, he cannot be able to withstand it, but it will make him go back from the truth which he hath professed: alas (will he say) I labour to do good, I endeavour my self to keep a good conference in all my dealings, yet lo how I am contemned, and how I am accounted a Prec•sian, and an Hypocrite.

But when a man hath ouercome his reason, and knoweth what things to be angrie for, and what things to be patient in, what to loue, and what to hate, then shall he the better walke rightly, but for as much as a man must fight both with his reason and his affections,

We must also fight with losses and want of living, and in this point we see many to be¹ overcome: when as therefore the Lord hath brought us unto a low •bbe, we must take heed that we be •o shifters▪ For when by a simple and godly living many cannot thrive and prosper in this world, then fall they to unlawful means; and now adays rather than a man will be in want, he will take two or three livings: wherefore this temptation of want is very great, and therefore so much the more to be looked unto. Likewise when a man must fight with banishment, loss of friends, or such like, then the anguish which ari•eth thereof, it draweth from him many bitter sighs and deep groans, and through sorrow of heart, he is brought unto strange thoughts: wherefore except a man do acquit himself with these, and the rest, it will go hard but Satan will have the victory, for it is a very hard matter to endure them. There is another thing to be taken heed of, and that is this, when Satan shall behold the corruption of a man, either which is within him, or² which is outward (for whether it be inward or outward it will serve his turn) as it is in Ephes. the 6. He is spiritual wickednesses in heavenly things, he is a spiritual enemy, and in this world he is Principalities and Powers. Therefore (I say) when he beholdeth thy corruptions, he cometh to work upon thee, and stirreth up thine own conscience, and thine own reason to accuse thee, and to condemn thee: then like a spiritual enemy he cometh to intoxicate thine affections, and moveth thee sometimes with losses, sometimes with profit, sometimes with pleasures, sometimes with joy, sometimes with sorrow; when I say he doth thus bewitch thy reason and affections, and doth thus infatuate thy wits, and intoxicate thy brains, here is a very dangerous fight. And herein may a man easily perceive, that Rebecca had not such a conflict, when the two young babes were within her, as thou shalt have when Satan beginneth thus to work. And for this cause was it that the Church in Baptism did appoint that every one should even then prepare himself to fight with the Devil, with the world, his own affections, and all the lusts of the flesh.

We must also figt with losses and want of liuing, and in this point we see many to be

Now when a man hath once entered into this fight, and for want of due considerations is not able to go further, because he looketh not unto the charges thereof, then ⟨p. 300⟩what will be said of him? Behold the foolish builder, lo the unwise soldier; and is not this a great reproach? Satan shall laugh at us herein. And this defect in fore casting and premeditation is the cause that some men are carried away from the trueth, by this means, and by that means, but few continue steadfast in it unto the end▪ Hence it cometh to pass, that so many being grounded in the pleasure of this life, swell in ambition, and are as it were choked with delights, in poverty some run to unlawful sl•fts, many by reproaches and taunts fall away, some burst with anger, and some are either carried away with grievous errors, or else with Idolatry, because they do not consider that Satan is a spiritual wickedness in heavenly things: Some come to drown and to hang themselves, and¹ all for want of consideration. Wherefore it behooveth all men to be most circumspect and wary in this, that they consider what that is which they be to take in hand, before they enter rashly into it. But yet Satan hath another shift, when he cannot cause us to be careless and negligent in premeditation, then he will make us to trust too much to our own strength, as he did move Peter to do, who if Christ had not prayed for him, and if he had not been grounded on the rock before, he had utterly miscarried, otherwise he maketh us to be over circumspect and wary in this behalf, as he did Ananias and Sapphira.

Now when a man hath once entred into this fight, and for want of due considerations is not able to goe further, because he looketh not vnto the charges thereof, then ⟨p. 300⟩what will bee saide of him? Behold the foolish builder, loe the vnwise souldier; and is not this a great reproch? Satan shall laugh at vs herein. And this defect in fore casting and premeditation is the cause that some men are carried away from the trueth, by this meanes, and by that meanes, but fewe continue stedfast in it vnto the end▪ Hence it commeth to passe, that so many being grounded in the pleasure of this life, swell in ambition, and are as it were choaked with delights, in pouertie some runne to vnlawfull slfts, many by reproches and taunts fall away, some burst with anger, and some are either carried away with grieuous errors, or else with Idolatrie, because they doe not consider that Satan is a spirituall wickednesse in heauenly things: Some come to drowne and to hang themselues, and

Again, if he see that thou makest a conscience to offend the Lord, then he will set before thee the weight of thy sins and the great dangers that thou art in, that thereby he may move thee to despair: but if he perceive that thou art careless in offending God, then will he set before thee the mercies of God, that thereby thou mayest presume▪ O most perilous temptation, when on every side Satan shall seek to entrap thee and bring the• unto destruction! Some again he maketh thus to think; Alas, if I shall give my self to this severe and strict examination of my self, then I shall be plunged into extreme sorrow and grief and brought into melancholy, o• I shall never be mine own man, I cannot beg, I cannot abide (for the words sake) to lose my country, my wife, children, and such like, and therefore I can never come to be a Christian. Thus he causeth thee only to see and look into the peril which shall come unto thee in professing the word of God: but the price of thy salvation and me joys of this life to come, he never telleth them to come into thy mind, and this is also a most perilous temptation Thus the devil by one means or other goeth about to deceive us, either he maketh us to think that the way is not dangerous, or else that it is so dangerous as we shall never be able to get through it: But notwithstanding these great and manifold combats, as the hope of profit doth move the builder to go on forward in his building; so must we in our spiritual building, in hope of some especial commodity not leave off but go on forward. And as in wary the hope of victory doth stir men up to continue to fight; so seeing o•• victory is already gotten by Christ, let no labour stay us, let no dangers hinder us, but let us go on forwards both in our building and war.

Againe, if he see that thou makest a conscience to offend the Lord, then hee will set before thee the waight of thy sinnes and the great dangers that thou art in, that thereby hee may moue thee to despaire: but if hee perceiue that thou art carelesse in off•nding God, then will he set before thee the mercies of God, that thereby thou maist presume▪ O most perilous temptation, when on euery side Satan shall seeke to entrap thee and bring the• vnto destruction! Some againe he maketh thus to thinke; Alas, if I shall giue my selfe to this seuere and strict examination of my selfe, then I shall bee plunged into extreame sorrow and griefe and brought into melancholie, o I shall neuer be mine owne man, I cannot begge, I cannot abide (for the words sake) to lose my country, my wife, children, and such like, and therefore I can neuer come to be a Christian. Thus hee causeth thee onely to see and looke into the perill which shall come vnto thee in professing the word of God: but the price of thy saluation and me ioyes of this life to come, he neuer telleth them to come into thy minde, and this is also a most perilous temptation Thus the diuell by one meanes or other goeth about to deceiue vs, either he maketh vs to thinke that the way is not dangerous, or else that it is so dangerous as wee shall neuer bee abie to get through it: But notwithstanding these great and manifold combats, as the hope of profit doth moue the builder to goe on forward in his building; so must wee in our spirituall building, in hope of some especiall commoditie not leaue off but goe on forward. And as in warie the hope of victorie doth stirre men vp to continue to fight; so seeing o vctorie is alreadie gotten by Christ, let no labour stay vs, let no dangers hinder vs, but let vs go on forwards both in our building and warre.

Let us consider that we fight not in our own strength, but under Christ Jesus, who hath gotten the victory for us, & who fighteth for us, he hath overcome Satan in all his temptations, and accusations: so that he shall never be able to overcome us, either in the sin¹ of presumption or desperation.

Let vs consider that we fight not in our own strength, but vnder Christ Iesus, who hath gotten the victorie for vs, & who fighteth for vs, he hath ouercome Satan in all his temptations, and accusations: so that he shall neuer be able to ouercome vs, either in the sinne¹ of presumption or desperation.

1. 1Ephes. •. Philip. 4. 14. Rom. 8.

We may not therefore be now driven back, the cost of our warfare must not fray us, Christ Jesus will minister harness, strength, & weapons unto us and he will get the victory for us. The great and heavy judgements of God against sinners, let us set before our eyes, the comfortable sayings of the holy Scriptures, as this: Isaiah •1. The wolf shall lie with the lamb, the Leopard shall lie With the kid and the calf, and the Lion and the fat beast together, and a little child shall lead them. Whereby is meant the mighty power of Christ in regenerating our corrupt nature, which is as fierce as a Lion, and as savage as a wolf, or also if we rely upon Christ Jesus, he is able to turn the hearts of the cruellest to pity us. Thou must believe that Christ by his mighty power hath begotten the a•ew▪ and hath delivered thee as it were out of the mouth of the Lion, and therefore in no wise be dismayed, but comfort thy self, and beware of fearful desperation.

We may not therefore be now driuen backe, the cost of our warfare must not frav vs, Christ Iesus will minister harnesse, strength, & weapons vnto vs and he will get the victorie for vs. The great and heauie iudgements of God against sinners, let vs set before our eyes, the comfortable sayings of the holie Scriptures, as this: Esay •1. The wolfe shall lie with the lambe, the Leopard shall lie With the kid and the calfe, and the Lion and the fat beast together, and a little childe shall leade them. Whereby is meant the mightie power of Christ in regenerating our corrupt nature, which is as fierce as a Lion, and as sauage as a wolfe, or also if wee relie vpon Christ Iesus, he is able to turne the hearts of the cruel•st to pitie vs. Thou must beleeue that Christ by his mightie power hath begotten the a•ew▪ and hath deliuered thee as it were out of the mouth of the Lion, and therefore in no wise bee dismaid, but comfort thy selfe, and beware of fearefull desperation.

When our Saviour Christ saith, that it is as possible for a rich man to enter into the kingdom of God, as it is for a Camel to go through the eye of a needle: O this is a fearful saying: but again it is a great comfort, when he saith, that with man this is unpossible, but with God all things are possible. It seemeth to a covetous man to be a very hard thing to depart from any thing, but when Christ Jesus shall be the mighty work of his spirit truly touch the heart of Zacheus, he can make him willingly to give half of his goods unto the poor, and if that he hath immured any man, to restore the same four fold.

When our Sauiour Christ saith, that it is as possible for a rich man to enter into the kingdome of God, as it is for a Cammell to goe thorowe the eye of a needle: O this is a fearefull saying: but againe it is a great comfort, when hee saith, that with man this is vnpossible, but with God all things are possible. It seemeth to a couetous man to bee a very hard thing to depart from any thing, but when Christ Iesus shall be the mightie worke of his spirit truly touch the heart of Zacheus, hee can make him willingly to giue halfe of his goods vnto the poore, and if that he hath imured any man, to restore the same foure fould.

That was a hard and fearful saying of Saint Paul 1. Corinth. 6. and 9. verse: Neither Fornicators, nor Adulterers, nor Idolaters, nor Wantons, nor Buggerers, nor Thieves, nor Covetous men, nor Drunkards, nor Railers, nor Extortioners shall inherit the kingdom of God. But that which followeth was most comfortable unto the Corinthians, and so it is most comfortable unto us: And such (saith he) were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. Lo here how Corinth was once a wild and brutish people, but after their calling they became sound in faith, and were made the Church of God. And in Titus 1. verse 12. Paul saith, That the Cretans were always liars, evil beasts, and slow bellies, and (saith he) this witness is true, wherefore rebuke them sharply: that they might become sound in the faith. Whereby we¹ see how these wicked people were by Faith purged and made the children of God: Why therefore shouldest thou lay before thee the difficulties of overcoming Satan, that thou shouldest therefore despair in the mercies of God? Why should any of us think that we are not able to overcome our own lusts when Christ Jesus standeth for us, and fighteth with us, when his Angels pitch their tents round about us, and the spirit of God is powerful in us, and the word of God maketh for us.

That was a hard and fearefull saying of Saint Paul 1. Corinth. 6. and 9. verse: Neither Fornicators, nor Adulterers, nor Idolaters, nor Wantons, nor Buggerers, nor Theeues, nor Couetous men, nor Drunkards, nor Railers, nor Extortioners shall inherit the kingdome of God. But that which followeth was most comfortable vnto the Corinthians, and so it is most comfortable vnto vs: And such (saith hee) were some of you: but yee are washed, but yee are sanctified, but yee are iustified in the name of the Lord Iesus, and by the spirit of our God. Loe here how Corinth was once a wilde and brutish people, but after their calling they became sound in faith, and were made the Church of God. And in Titus 1. verse 12. Paul saith, That the Cretians were alwaies liers, euill beasts, and slow bellies, and (saith hee) this witnesse is true, wherefore rebuke them sharply: that they might become sound in the faith. Whereby wee

Now seeing thou hast the Word which is of power to save thy life, and seeing thou hast the seals of Gods mercies, Water, Bread, and Wine, which are more sure seals of Gods favour, than the obligations and bonds of any Princes; seeing thou art so fenced in on every side, be not discouraged by the mighty power of thine enemies, but abide the brunt a little, and desire the Lord to increase thy faith, and no doubt thou shalt be a conqueror, and triumph over all thine enemies: Let us bethink us of our charges and costs, being certainly persuaded by whom, in whom, & through whom, we shall be more than conquerors, that so we run not away at the first: Let us believe, and it shall be unto us according to our faith; and if we cannot believe, let us pray with the man in the Gospel, Lord help our unbelief.

Now seeing thou hast the Word which is of power to saue thy life, and seeing thou hast the seales of Gods mercies, Water, Bread, and Wine, which are more sure seales of Gods fauour, than the obligations and bonds of any Priaces; seeing thou art so fenced in on euery side, bee not discouraged by the mightie power of thine enemies, but abide the brunt a little, and desire the Lord to increase thy faith, and no doubt thou shalt be a conquerour, and triumph ouer all thine enemies: Let vs bethinke vs of our charges and costs, being certainly perswaded by whom, in whom, & through whom, we shall be more than conquerours, that so we runne not away at the first: Let vs beleeue, and it shall be vnto vs according to our faith; and if wee cannot beleeue, let vs pray with the man in the Gospell, Lord helpe our vnbeliefe.