A SERMON PREACHED AT SAINT BUTTOLPH'S near Aldersgate, the 26. of February, 1609.  
By WILLIAM HOLBROOKE.  
Entitled No gain to this.  MATTH. 5.6. 
Blessed are they which hunger and thirst for righteousness: for they shall be filled.  
AT LONDON. Imprinted by Felix Kyngston, for ELIZABETH BURBY, dwelling in Paul's Churchyard at the sign of the Swan. 1609.   

TO THE RIGHT HONOURABLE, AND SINCERE PROFESSORS, and maintainers of Christ's true religion, the Lord CAVENDISH, my very good Lord, and the virtuous Lady his wife, my singular good Lady, Grace and peace be multiplied through Christ.  
THat I should make so bold (Right Honourable) as to shrewd myself and this my work, under your protection, having not deserved the least, of those so many and irrequitable favours, I have from the bountiful hearts and hands of your Honours, already received; you may justly except against, but understanding, that I endeavour this, (the first fruits of my labours) as a token of my thankfulness, and an earnest, of my bounden duty unto your Honours, as also, that herein I have imitated, the holy Evangelist Luke, 
Luke 1.3.  in dedicating his labours, to that friend of God (noble Theophilus) in whose stead you are to me. And that by taking the protection of this my work, you shall not only honour God, in proclaiming yourselves enemies to Momus, and all his complices, but also, encourage others, to the performance of the like duties to God, and your Honours: I doubt not, but I shall be freed, from all imputation of boldness, both in the hearts, and by the mouths of your Honours; whose favour herein, I only crave and respect.  
Thus, doubting nothing, of your protection of this my work, bringing, and offering such gain unto your Honours, as is no where else to to be found, but in the word of God. I humbly leave your Honours to God, and the word of his grace, which is able to save your souls, wishing to you and yours the increase of faith and good conscience.  
Your Honours, in all duty and service ever ready. W. HOLBROOKE.   

TO THE READER.  
I Dare not (gentle Reader) say the Book will perform what the title promiseth, I, (as one desiring thy good, and willing to bring some thing, thoug it be but mortar, towards the building of God's house) have at the earnest and importunate request of some, published this work, which I pray thee favourably to receive, and diligently to read, be not ready to find fault, but do better, and then thou mayest well find fault, else thou proclaimest either thy envy or ignorance, if thou reap any good by the same, make thy best use of it, give God the thanks, and let me have the help of thy prayers. Farewell.  
Thine in the Lord. W. HOLBROOKE.   

A SERMON PREACHED AT SAINT Bvttolphs' near Aldersgate, upon the 26 of February, 1609.  1. TIMOTH. 6.6. 
Godliness is great gain, with sufficiency.  
THe Prophet long since questioned with the Lord about the matter of his sermon, being commanded to go; agreeable unto which, I often asked the Lord in secret, what I should unfold unto you at this present, before this venison was brought to my hand, to dress for you. After the rejection of many, I contented myself with this Scripture, being a doctrine so necessary to be learned, and as yet, not of many (if of any) practised; the want whereof only, is the cause, of all afflictions present, and of all to come, and already threatened, for why is our Land (a fruitful Land in comparison of others) barren? for the sins of the people: for the which cause, that there may be no more complaining in our streets, I have made special choice of this Scripture, which will not only, (if we will yield thereto) lead us, to the cause of evils present, and further threatened, but will direct us, what course to take, to turn away the fierce wrath of the Lord, to cause his face, in favour to shine upon us again, to continued it when we have it, and of foes, to make us friends with the Almighty, in whose hands, we are as nothing, and less than nothing; and into whose hands, it is a fearful thing, to fall; much more, still to blow, the coals and sparks of his wrath, already kindled by our ungodliness.  
And because I know this, nor any other direction will be tasted of you, much less digested by you, except it bring gain with it: he which cannot (nor ever could) lie, hath told you in these words, that this will bring in gain, yea which is more, that it is gain itself. For the unfolding whereof, that you may have it served in, in several dishes, and not altogether, set forth in parcels, not in gross, that you may the better carve, and make choice of the same: observe, how Paul was occasioned unto these words, namely, by the esteem & account, many teachers and professors, made of religion, and the doctrine of godliness, which was this, & no more, so far they esteemed it, as it would serve for their gain, making godliness, to stoop to gain, not gain to godliness, and therefore, accounted gain godliness. Unto which carnal opinion, and estimation of theirs, Paul (both for the encouragement of Timothy, to stick to the simple and plain doctrine of godliness in teaching, and the people in professing) doth oppose himself, in these words, hereby, ironically correcting their judgement, and teaching another doctrine, viz. That godliness is great gain, making the same plain, and undeniably true, by setting out, the waiters upon godliness, in the two last words, [with sufficiency.] So that in this verse, are these two parts, first, a doctrine and positive assertion, that godliness is gain, yea great gain. Secondly, the proof of the same, which may be drawn into two reasons and arguments after this manes, (the words [with sufficiency] so translated according to the original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Caluin hath done) (being referred, as well they may, both to the affection of the mind, and then the sense is according to the usual translation, Godliness is great gain, because it maketh a man to be contented, counting that sufficient which he hath; and to the thing itself, or matter of the doctrine, and then the sense is thus. Godliness is great gain, because it always hath sufficiency following and attending it.) I say, being thus understood, as Caluin understandeth them, they may be drawn into form of reason thus.  
That which doth make a man contented with that he hath, and to count that sufficient, be it more or less, is great gain.  
But godliness doth make a man contented with that he hath, and maketh him to count that sufficient, be it more or less.  
Therefore godliness is great gain.  
In this reason the question is, whether godliness be great gain, the answer is affirmitively, yea, the tertium, whereby the Apostle proveth this, is, Contentedness, because that is caused thereby.  
Arg. 2. That which doth always being sufficiency with it, is great gain.  
But godliness doth always being sufficiency with it.  
Therefore godliness is great gain.  
Before we come to the words, we must not omit what Paul offereth to our consideration, in making this use of the carnal esteem of godliness, expressed in these words, in the verse immediately preceding, which is this.  
Doct. Christian's must not only reject, and show their dislike, to the carnal and unsavoury speeches of the wicked, but also learn & reach good out of the same. I do not mean nor teach hereby, 
Anticipatio.  that Christians are willingly & usually to intrude themselves into such companies, and places, as stageplays, Taverns, Bawdy houses, and the like, where they may have occasion offered hereof: for David teacheth another doctrine in these words, Away from me ye wicked, 
Psalm. 119.115.  but if occasionally, and unwillingly, they hear such, than this doctrine is for direction unto them; which wanteth no proof, if examples of the best, be for our instruction recorded in holy writ. It was the opinion of some in Paul's time, as it appeareth in his epistle to the Romans, that they might do evil that good might come thereof. 
Rom. 3.8.  A sentence altogether contrary to truth, and every where oppugned, by the verity and truth of God's word, for the whole scripture, every where, beateth against the doing of evil, upon any conditions. Now Paul surely confirmeth this doctrine before propounded, by the use he made of this falsehood, carnal, sensual and devilish, as all the doctrines of men are, for he rejecteth it, and establisheth the contrary truth, that we may not for any cause do evil. And lest Paul should leave this doctrine unconfirmed as truth, observe whether he doth not the like elsewhere, to teach us to do the like, as occasion shall be offered. 
Rom. 6.1.  For as it appeareth in the self-same record, men were sick of the same disease, that most are sick of in our days; the worst, and I think, the last age of the world. Some, and not a few, thought that it was lawful to sin, that God's mercy and grace by Christ might abound, encouraging themselves, as most of our days do, to sin, because God is merciful, making his mercies with Christ his merits, a packhorse for their sin, or rather a warrant for the same, which opinion, cometh not a jot behind the former, in untruth and devilishness, if not go beyond it: Paul abhorreth this doctrine, and teacheth, to make a more holy use, of the mercies & grace of God. If these be not sufficient, behold how our Saviour subscribeth to this truth, by his practice, and requireth thy subscription to the same: 
john 4.  the woman of Samaria, beginneth to brawl and scold at him, when he came unto her (as many, yea most of our age do, when he offereth himself in the ministry of his word unto them) what doth our Saviour? doth he par pari refer, and do her evil and railing words cause the like? I trow no; but he rejecteth them, and maketh use of her words, which she understood carnally, and thereby taught her, 
john 6.26.  and all that City, the way to heaven. And the like he did, when he beheld such coming unto him, as were moved so to do, respecting the feeding of their bodies, not their souls, (as the hungry followers of Christ in these times, I mean carnal followers of him, that only look at him so far as religion shall go with riches) he by their carnal seeking him, taught them how to eat and drink him, of whom whosoever eateth and drinketh shall never perish, hunger, or thirst again.  
This doctrine, howsoever it is, (if not unknown) unpractised, for who taketh the advantage, he might gain by the Reas. 1 like? yet reason requireth the same at the hand of Christians, who are sanctified by the holy Ghost, and in some measure have repaired in them, the image of God, once defaced, by the sin of the first Adam, and therefore in some sort can do, that which is by a Father affirmed of God, that he can elicere bona ex malis, and so truly through the grace they have received, aught to suck honey out of the most poisonable herb that may be, yea not only out of the sins of others, but also Reas. 2 of their own. And surely howsoever the wicked are by the actions of their mates and fellows in evil, whetted on, and made more sharp and eager of bit in sinning: yet the godly man is clean contrary to this, being made of another metal, for that stone which will sharpen the wicked to sin, will, and aught to dull and make blunt Gods children thereunto, and set an edge to cut another way, upon them. So did David find it; when he said, and without question, without boasting of himself, or false speaking, My eyes gushed out with tears, because men kept not thy law: and what heart, I beseech you, had Daniel or Nehemiah to sin, when the whole multitude was on evil? surely none, but with jeremiah betook themselves to mourning, weeping, and wailing in secret, and to abstain from the common abominations, as Peter willeth, yea though it seem strange to them, we run not for company sake with them into the same excess of riot.  
O that this were put in practice, what Use 1 doctrines might we teach, or rather how many sermons might we daily preach to ourselves and others? If we would labour and endeavour to bring honey to ourselves, & ours, to sweeten that which dead flies, I mean our sins, have made to stink? who is he, that is godly, that daily heareth not men by their words diversly dishonouring God, and by their deeds crucifying Christ again, as though he had not already, more than sufficiently and enough, suffered? Oh canst thou go under the name of a Christian, and not only rejoice, & laugh to see these weeds grow where thou art, but also omittest to gather any good from the same? Repent, yea let it grieve thee, and cause thee to cover thy face for shame, that thou hast lived so long, complaining of the wickedness of the days, and hast profited no more by them, be a better husband for the time to come. If Magistrates, masters and mistresses, parents and governors, would learn and put in use this doctrine, we should not have so many tents of Kedar as we have, and so few families of Cornelius calling daily upon the Lord.  
Use 2 Paul is not ashamed, to manifest, and to leave on record, that his judgement is contrary to theirs, which was carnal, and altogether fleshly.  
Doct. Whereby he teacheth us, that as the judgement of Christians is contrary to the judgement of carnal and earthly minded men, so Christians must not be ashamed, both by speech & practice, to show the same, which the example of the 3. 
Dan. 3.  children yieldeth proof of sufficiently. And as the Scripture every where confirmeth, so Reason requireth the same, for surely, the Spirit of God, whereof all Christians Reas. 1 have received, (for of him, that is of Christ, we all receive grace for grace) doth alter the judgement of the parties in whom it is, so that they can say, and their profession doth show, that by the grace of God, they are that they are, not Carnal, as before the receiving of the spirit, but spiritual, sanctified and set apart to do the will of God. And therefore must needs be unlike to the carnal and worldly earth-worms, both in judgement and profession. And surely, this suiteth with the nature Reas. 2 of their service, which is clean contrary to the service of the carnal, and that, by the reason of the contrary disposition of the masters whom they follow, Christ & the devil: whosoever followeth the former, must needs be unlike the attendants of the second, for what agreement is there between Christ and Belial; light and darkness? Several and divers masters, give several and divers liveries, that their men may be known one from another, and so do Christ and the devil. Christ's livery is the beautiful and white profession of the truth, a rob and garment beseeming the greatest; the livery of the devil is sin, a black and filthy covering, unfit for, and not beseeming any.  
Use 1 To teach us not to think the worse of Christian religion, because the judgement of worldly minded men is contrary hereunto, for by the same reason, we might reject the Scriptures of God, the truth whereof, every carnal and natural man is against, and accomplisheth not, for the light came into the darkness, and the darkness comprehendeth it not.  
Use 2 Hereby, as by the purest glass, we may see the devil his bar, whereby he keepeth many, yea the most of our days, from religion, because then, say they, I must (do as God would have me) be unlike in judgement & practice to myself formerly, and all the rest of the world, see how that, which thou reputest a matter worthy of esteem, to be like the world, is the devils bar, whereby he keepeth thee from being like to Christ, whom to be unlike, is to be like the devil, and whom to know is eternal life.  
Let Christians then, not be ashamed Use 3 of their profession, though the world be contrary unto them, nay let them be contrary to the world in this particular, to think nothing gain but godliness, and that which is inned by the same, not being unsatiable, or always of a having and receiving disposition, thinking all is fish that cometh to the net, and all is well got that is put in the purse: herein Christians are discerned from worldlings. The words.  
Godliness is great gain. Whence we learn.  
Doct. Howsoever the world reputeth and esteemeth godliness, the truth is, by the mouth of the Apostle, that it is great gain: in which opinion the Apostle is not alone, but the same Spirit that spoke here, speaketh elsewhere, and more fully confirmeth it, affirming that nothing this world can afford; is comparable hereunto, whether pearls, long life, riches, worldly honour, or whatsoever. For that which he there nameth understanding, is the same he here meaneth by godliness, namely, to get the doctrine of godliness to us, yea to every of us as our own, and to lead our lives and walk accordingly, this is gain therefore, saith he that cannot lie.  

Prou. 3.14.19.  The merchandise thereof is better than the merchandise of silver, and the gain thereof is better than gold, It is more precious than pearls, and all things that thou canst desire are not to be compared to her. Length of days is in her right hand, & in her left hand riches and glory. Her ways are ways of pleasure, and all her paths prosperity. She is a tree of life to all them that lay hold of her, and blessed is he that retaineth her. This saith, as much as the doctrine offereth to our consideration, and if we will not believe him, he telleth you according to that experience he had in the world? 
Eccle. 12.15.  (And who went beyond the King in outward matters? or hasted thereto more than he?) that this is the end of all, and the whole man to fear God and keep his Commandments: whom, upon the experience, it is better to believe, then to go and see by trial, whether he say the truth yea or no. This doctrine will appear to be true the more manifestly: if we consider the excellency of it in divers respects, by which we may not only judge of the rest, but be moved to subscribe to this as truth.  
And first, let us see what the Scripture saith, concerning the state and standing of the godly man, it saith that such men are blessed, as witnesseth the Psalmist. Psal. 1.1.2. Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of the scornful, but his delight is in the law of the Lord, and in his law doth he exercise himself both day and night. Again; in Psal. 112.1. Blessed is the man that feareth the Lord, & delighteth greatly in his Commandments: which he likewise averreth, Psal. 119.1.1. neither is this his opinion only, if you cast your eyes upon the 13 verse of the 3. of the Prou. where he saith, Blessed is the man that findeth wisdom, and the man that getteth understanding; from which plain evidences of Scripture proving, that godliness only maketh a man blessed. (For it possesseth him of all things, by it he is made capable of all earthly benefits without usurpation, & of the kingdom of heaven, the greatest of all.) I conclude that godliness is great gain, because it maketh man, naturally cursed and miserable, happy and truly blessed, and who would not have this gain? for who desireth not blessedness?  
By godliness we get Christ the treasure, of all treasures, in whom dwelleth the fullness of the Godhead bodily, and is head of the Church, whom to know is eternal life, and whom to seek and find, all a man hath is not too great cost to be at, nor all a man's time is not too much or long to spend, nor the greatest pains, as digging and delving, is not too painful. By this treasure, that is, by Christ, we are made freemen of vassals and bondslaves, 
Ephes. 2.  we are made rich, of beggars, having nothing, of aliens and strangers, we are made free denizens, and of the commonwealth of Israel, by him we have claim and title to all good, and freedom from all evil. If then this treasure, namely, Christ, be attained unto by godliness, who can deny it to be great gain, and who will not be desirous to attain and get the same?  
Of all other gain this (though of all other the greatest, and not by any other matchable) is obtained by the least cost and charges, for no more is required, but come and eat, so that the poor that have no house to put their heads in, nor penny to put in their purse, may make as good a bargain here, as the richest; yea oftentimes, and for the most part, they gain most here, which have the least, the leanest bodies, have the fattest souls, and the thinnest clothed bodies, have the finest clothed souls. Whereby doth appear, the difference betwixt this gain, and the gain of earthly things, to the gain of this, all, both rich and poor, high and low, may attain, one as well as another, and the poorest oftentimes gaineth the most; In earthly gain, he hath most that is richest. So then beloved, if this gain require no more but thy labour, surely thou canst not but repute it great, yea the greatest of all gains. For do not tradesmen and merchants that traffic for commodities, repute that the greatest gain, which cometh in by least labour, industry and cost? and of such trade doth every one desire to be, how much more than must we of necessity, confess that godliness is great gain, seeing it costeth the least, and is attained unto, as well by the poorest as richest.  
In respect of the ability, thou hereby reapest, such ability as no other gain is able to afford to any, by this, thou art made able to profit, and do good to all, and which is more admirable, without hurt to thyself, nay the more thou givest others, the more thou hast thyself, wherein again, doth appear another observable difference, betwixt earthly and heavenly riches, of the former whosoever spendeth and giveth to others, hath the less for himself, but of the latter, whosoever gaineth and giveth to others, he is not only, not made the poorer, but richer, O admirable riches! and gain surpassing all, and beyond all to be desired. Hereby, whosoever hath them, I say, whosoever is true godly, is able to do good to himself. First, both in soul and body, for godliness maketh a man to be far from that sickness Solomon speaketh of, That he saw a man had much, and had no heart to use it, godliness changeth a man, and maketh his heart ready, and willing to use that he hath; it maketh thee able to respect and do good to thy soul in the first place, and to labour and endeavour the beautifying of the same, before and beyond the beautifying of the body, which the natural and worldly man is far from; who so far careth, as his sight leadeth him, and therefore cannot ca●e for the soul, and the good thereof, for he hath no spiritual eyes to see the same. By this, a man is made able also to benefit and do good to others, at home, and abroad: at home, his wife, children, servants; abroad, his friends, strangers, to do for which according to his outward ability, and means, he hath not only a heart willing, but especially he hath a heart and soul willing and able to benefit them in the best things; by increpation, exhortation, counsel, advise and the like. Yea who is he that standeth not in need of the help of the godly man? Princes and, Nobles, and all sorts. For the godly man only, is able by his prayers to profit the King and Court, City and country, although never so far off, The prayer of the faithful availeth much for thy life, yea when thou art sick, ten faithful and godly men are able to keep God's judgements away, to cause God to repent of his anger, yea, one Lot is able to hold God. So that beloved seeing godliness maketh thee able to do good to all, though never so great, or remote, and that without detriment to thyself, thou must needs conclude with me, godliness is gain, yea great gain, and who desireth not to be of this trade?  
If we consider the durance of it, it is gain indeed, for what gain bringest thou in by any traffic, but it is subject to perishing, to be taken from thee, or thou from it? this is of a contrary nature, it can never be taken from thee, if thou once have it, it will go with thee abroad, stay with thee at home, lie with thee in bed, sit with thee at thy table, stick to thee in prosperity, to keep thee from being lifted up, stand by thee in adversity and the evil day: it will not fail thee in thy sickness, not forsake thee in thy death, nay it will go with thee into the grave, and from thence to heaven. No surges, storms or tempests of the sea of this world, can make shipwreck of the fame. And therein it excelleth the greatest gain that merchants fetch from far, every day such gain is subject to perishing, by land and sea, by storms, robbers and pirates. But this only will abide, and never be taken from him, in whom it is, nay the gates of hell shall not prevail against this, what gain then is comparable to this? none surely. Who then but salomon's fools will refuse to travel for the same?  
If there be any gain free from malignant mouths, so that they cannot except against the lawful getting of the same, this is it, nay there is none but this of that nature, this is attained to without detriment to any, and retained to the benefit and profit of all, as in the fourth reason is at large showed, therefore, this is gain, yea gain worth the having.  
This never cometh alone, but it always bindeth those to thee, from whom thou hast it, and that not for a day, but for ever, not to thyself only, but also to thine, exceeding other gain herein, for, thy gain thou hast from men, but the parties from whom thou hast it are at liberty. The case is far otherwise in this, thou hast the gain, (or rather if I may so say the stock) and the parties from whom thou hast it bound to thee and thine, and no mean persons neither: God the Father, God the Son, and God the holy Ghost; better are no where to be had. And he that cannot lie hath told thee, if thou be godly and fear him, he will be the God of thee and thy ●eede, O happy gain, and thrice happy is that man that maketh a journey to bring in such gain, by which thou art made sure of God's blessing to be upon thy labours, Christ to redeem thee, the holy Ghost to sanctify thee, and the Angels to attend and watch thee for thy good, nay more than all this, thou gainest a merciful Father, provident for the good of thine here, and so will be after thou art dead, so that thy children shall never be fatherless, for God careth for them.  
Hereby art thou brought into favour with God, with whom thou wast before at variance, he is become thy Father, thou his son. Hereby art thou made gracious in the eyes and hearts of good men, to whom thou wast a stranger before, yea in whose hearts thou wast before excommunicated: nay, now thou art in such estate, that thou shalt be sure to have thy enemies at peace with thee, this then must needs be great gain, that bringeth such favour both with God and men.  
If thou have this thou canst never be bankrupt, wherein thou art richer than all merchants, for herein this pearl godliness excelleth all other, nay all pearls are not to be compared to her, they are subject to ruin, this permanent, and thou shalt never be deprived of it.  
This lengthens thy life, and therefore the Psalmist saith, If thou wilt but fear God, the plague shall not come near thee, 
Psalm. 34.12.13.14.  and again, Who desireth to live long and see good days. Let him refrain from evil, and do good: and again the Wiseman saith, Length of days is in her right hand. So than it preserveth from evil, thou art safe when others are in danger, thou shalt be in health, when others are sick: further, by it thou art taught to commit the revenge to God, and therefore art far from quarreling, brawling, and the like, whereby thou mightest, (as many do, and have done) hasten thy end by unnatural death. It teacheth thee to use all good means, for the preservation of life, and by no means to have a hand in murdering thyself: so that this being true, that it is a means to lengthen thy life, it must needs be concluded that it is gain surpassing all others, quieting thee in adversity, in the evil day working in thee true contentedness, not envying at the prosperity of others, nor murmuring at thy own: so that it is true, which was prophesied of our Saviour, in the godly (for they are made like to him through the work of the Spirit) That they open not their mouths, but like sheep dumb, are led to the slaughter. Neither murmuring against God or men, nor grudging at their own estate. By all which, it appeareth plainly, to any that hath but the least sight of the Spirit, that godliness is gain; bringing in all good, and keeping out all evil.  
Use 1 To condemn the contrary judgement of the world, that see no such thing herein, and therefore are so far from it: but no marvel, For can the blind discern of colours, or the earthly minded desire heavenly thing? No no, their belly is their god, and the world their heaven, and here they have their happiness.  
Use 2 To move all to be merchants for this pearl, and to put out our money, and to adventure for the same: the best way to bestow thy money, thou canst think on, the gain thereof will come in, whether thou sleepest or wakest; O then come to the market, where it is to be sold, and that is in the assemblies, where wisdoms maids have made ready, and set before thee this pearl, if thou have any heart to buy it, there is the garden where groweth pleasant flowers. Never come, but crop the same, take some with thee, and wear them, never leave them off, (they will be ever green) that thou mayest be sweeter, to present thyself hereafter, in the midst of the congregation, before the Lord, than heretofore thou hast been. Take heed how you hear, be good Scribes, taught to the kingdom of God, bringing forth of your treasure, things now and old.  
To teach us, with what reverence we Use 3 are to use such as bring these pearls, namely, the Ministers, to count their field beautiful, and to yield them honour, no merchant, or goldsmith, is worthy the entertainment and countenance, these men are worthy of; for their pearls, are far exceeding theirs, and the rate, no thing so chargeable. But Pharaoh, in providing for the Idolatrous Priests, and reverencing them, shall condemn many of our English men, for the neglect and little regard, God's Ministers find amongst them, who travel to heaven for every Sermon, farther than any merchant for his commodity.  
Is godliness such a gain? then labour thou by all means to settle it in the land, to keep it where it is, and to set it where it is not, a better service thou canst not do God, the King, thy country, thyself; or thine.  
Hear, parents may learn a trade to teach their children, and bind them apprentices unto, both the elder and younger, all must be of this trade. But especially this is worthy the marking for poor men, that have many children and nothing to give them, never such a world, say they, now, except a man can give, a round sum, none can set their children to any trade; see, see, fool, here is a trade, the gainfullest of all, not matchable, nor any with it comparable, bind him to this, it will cost nothing, for thou which hast nothing, mayest, as soon prefer thy child here, as he that hath most, a better trade thou canst not find, nor a better master is not to be served.  
Motives to move us to traffic for this.  
If any thing befall us but well, shame, poverty, adversity, neglect of us and ours, we may thank ourselves for this rod, for we would not when we might, prevent this, we refused wisdom, this gain, that would have preserved us, from these and all other evils, therefore, we may be rightly ashamed of ourselves, and wisdom, may justly laugh at our destruction. wouldst thou then not have thyself faulty when evil cometh, and thank thyself for the same, get godliness, a gain, whereby, thou shalt be ever rich, both in body and spirit, and never poor.  
Our care, for worldly and transitory gain, which will soon (yea when we have most need) fail us, shall condemn us, if we neglect the seeking of this. Therefore, labour for this.  
Christ, that everlasting wisdom of the Father, will laugh at us at the day of judgement, seeing we would not be good to ourselves, whilst we might. Therefore, labour for it, if thou wouldst not have Christ to count thee a fool, when his esteem of thee to be wise, would be more worth to thee, than many kingdoms.  
There is no coming to heaven, nor standing before God in judgement, without this; if thou be not clothed with this rob, and covered with this wedding garment, thou shalt not come within heaven, nor ever enjoy the comfortable presence of God. If then thou wouldst not to hell, nor be kept out of the gates of heaven, get this, and labour for godliness: for thou must bring something, and nothing but this, else ibis for as.  

Impediments to be avoided.  Think not that this is the doctrine of man, and that I make more ado than needs, there is no such matter, think not I say, thou art well enough without it, for without this, thou art without grace, and so without heaven; and although thou wilt not see, yet I will mourn for thee, and weep, saying to every such a one, as our Saviour said to the city of jerusalem, O that thou, even at this day, at the least, knewest thy visitation, and happiness, for thou sayest, that thou art rich, and lackest nothing, but alas, thou art blind, poor, and naked.  
Dream not, that it will (as the blind man thinketh) be an hindrance to thy honour, credit, favour, and reputation amongst men, for, this were to attach God, with saying untruths; who hath promised, to honour such, as honour him, and to make their enemies at peace with them: who ever yet served God, and came to disgrace by the same? not john Baptist, 
2. Chro. 22.11.24.16.  I am sure, in Herod's Court, nor jehoiada, in the days and Court of joash, nor joseph in the Court of Pharaoh.  
Deceive not thyself, neither feed thyself with vain hopes, and persuasions, that thou canst to heaven, without this, the common bar, that keepeth, and nusleth men still in profaneness, and stoppeth them from entering into the way everlasting, and from tasting, to see how good the Lord is. Avoid these devilish and carnal insinuations, weigh the former motives, and join prayer therewith, so mayest thou be truly godly, and a great gainer.  
Godliness is great gain: The false teachers before, made the doctrine of godliness, a gainful art, and thought all was well gotten, that was gotten, but he teacheth otherwise, that gain must suit with godliness, else all is nought: from whence we learn.  
Doct. No gain is tolerable and lawful, but that which is inned by godliness, & that was the cause that made Paul to clear himself, from any goods gotten unlawfully, 
Act. 20.33.34. 2 Cor. 12.16.17.  by guile, pilling of them, or crafty dealing with them. And a usual thing it is with the holy men of God, to free themselves, from the same, and therefore, Zaccheus offered, yea appointed part of his goods, to make restitution, if he had inned any thing by forged cavellation. Reas. And surely, this is plain by reason, if we well perpend every thing: for this warrant we must show, or else, all will be nought, when it will be demanded, Who required these things at your hands? If we cannot show godliness for a warrant, how we came to our riches, we shall prove, no better than thieves, and if we speed better, it is beyond all expectation and possibility.  
Not so much to brag and boast of Use 1 what we have got, as how truly we have got it, according to the rule of godliness. For it is not much, but goods godlily gotten, that maketh thee rich: and if thou have thousands, but it came in by usury, false balances, swearing, and forswearing, lying, and double dealing, it were better thou haddest nothing, but werest as poor as Lazarus, and as bare as job; for the more thou hast, and unlawfully gotten, the greater shall be thy account and punishment. Dives must give account for his white clothing and delicate feeding, the rich man, for his large and stuffed barns.  
Hereby may we see, the miserable Use 2 estate of all worldly and wicked men, who have no right or title to any thing, and therefore, what they have gained, is but stubble, laid up for the fire of God's wrath to consume, and gathered together, by mere usurpation. They are, for their misdemeanour towards the Privy councillors of heaven, Father, Son, and holy Ghost, banished, and made uncapable, till they be in Christ, of the right and title of any earthly, much more of heavenly benefits.  
With sufficiency: out of the first exposition of the same, we learn.  
Doct. Godliness, in whomsoever it is, maketh the party, in whom it is, contented with that he hath, he counteth that sufficient, which he possesseth, be it more or less. 
Genes. 12.  This made Abraham contented, at the command of the Lord to (take the next way to beggary, if he had consulted with flesh and blood) to leave his country and kindred. And to do more than that, (which was against nature, (and who but he, that believed God, could have done it?) namely, to sacrifice his first borne Isaak; yea, his son, in whom the promise was made. 
Philip. 4.11.12.13.  Paul was contented, having this gain first, and assured thereof, to want, and abound, and to be content with every estate good report, and evil report, he patiently endured, being counted a deceiver, and yet true: and joseph, all contempt, imprisonment, and injuries, causeless. And howsoever, this is strange to flesh and blood, and the natural man cannot attain hereunto, but is always carping, and caring, yea pining himself away, with grief, and excessive care, for an earthworme he is. Yet that the godly man should be suitable to this truth, Reas. it will appear by plain reason, drawn from the ground of Divinity, namely, godliness altereth and changeth the perverse and greedy mind of man, and so maketh it like to God's mind and will, so that Gods will is his will, and he is affectioned like unto him, resting contented with that he hath, as best for him, not daring to resist the will of God, who hath, by his overruling providence, bequeathed him such a legacy, as he possesseth so much and no more. Which, we find job to verify unto us, contented with much, with abundance of cattle, children, servants and the like, and contented with all these, yea when he was spoiled of all these, by enemies, which he testifieth, when he saith, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord. This is more than nature and the natural man can attain unto, as that example of Pharaoh showeth, and experience teacheth, if we cast our eyes upon the godless, and profane of our days, who, if matters answer not their expectation, swear, murmur, and grudge against God, yea, accuse God of folly.  
So that godliness changing the discontented will of man, it must needs follow, that in whomsoever it is, there is contentedness, & that which they have is accounted by them sufficiency. And besides this, Reas. it needeth not to seem strange unto us, if we consider by what tenure, or service, the godly hold that portion they have, surely their tenure is in capite, which is Christ jesus, whereof they are always sure, and in possession, and so, rest contented with their tenure: which made David, to say from a feeling soul, that he found more joy, in the light of God's countenance, (that is, that he had a tenure in capite, Christ jesus, than all earthly minded men, which he meaneth, by (they) in that place), had, or could possibly have, of their increase, of wine and oil, holding it not in capite, as he did. Of which mind, Paul was, not much differing from him, nay altogether agreeing with him, when he said, and no otherwise then he thought, That he counted all things dung, in respect of the excellent knowledge, of Christ jesus. Which do plainly show us the force of this reason, that for as much, as God's children are assured of Christ, whereby they hold all they have, they therefore are contented, with whatsoever portion, God bestoweth upon them, and count that sufficiency and enough, and can say, that their heritage, is a goodly heritage.  
To make this a touchstone, and trial, Use 1 what godliness there is in us, by this, namely, by thy contentedness, for without question, according to our contentment is our growth in grace, and answerable thereto, is our proficiency in Christ's School: and that we may not be deceived hereby, I will lay down some few infallible notes, of true contentedness, in whomsoever it is.  
First, there is in the truly contented, a submission of his will to Gods will, and this is to be observed at two several times, namely, in the days of prosperirite and adversity: in the days of prospiritie, when all things flow in apace, canst thou then submit thy will to Gods will? Not to set thy heart upon them, canst thou receive them thankfully, and bestow them to his glory; this is God's will and purpose, in bestowing prosperity upon thee, and the like correspondently is in thee, if thou be truly contented, prosperity doth not lift thee up, steal thy heart from God, nor make thee swinish, to receive them unthankfully, or use them unprofitably.  
Reas. 2 That thou be truly contented, thou submittest thy will to Gods, in the days of adversity, 
1. In words.  yea when the tide, gale and stream, are all against thee, thou canst say with old Ely, and godly Hezekiah, The word of the Lord is good, though it go never so much against the hair: so, if thou canst say, that adversity being the Lords work, is good for thee, than thou art truly contented.  

2. In action.  This appeareth, if in adversity, thou canst and dost, by thy actions, show thyself to be contented with Gods will, as, to far according to thy estate, and to cut thy coat according to thy cloth, and not as many do, (who are by this doctrine condemned) run themselves into debt, for apparel, over head and ears, so that they can never shift themselves of the same, so long as they live, and that, because they would not be suited according to their place, but according to the fashion. Of the like rank are many gentlewomen, who not stooping to their husband's ability, will make him to wear a bare coat, sell his land, and stand in the mercer's books, for the maintaining of their pride: like unto whom, in the third place (who likewise are here observed for reproof) are the gallants of our days, who wear upon their backs, not their own, but another man's, their velvet cloak, their satin suits, and the like, for which, they are indebted to the mercers, or tailors. And another sort of them, which are of the best sort too, and we have but few so good, who carry all they have with them, not respecting old age, or the time to come, so that they may say with Bias, omnia mea mecum porto, and so they do, honesty only excepted, for that they carry not with them, because they have it not; the land is full of such snails, carrying their houses, goods, lands, & all they have, upon their backs. Now understand me, 
Praeocc.  and mistake me not, I speak of such, as thus deal, not being, necessarily occasioned thereunto, but only, because they scorn to stoop to their places, and make their spending suitable thereunto. For I know, a man having but a little, and his place requiring it, he may lawfully, spend it all in apparel, the place being lawful, and such, as by the laying out of all he then hath, he is in possibility, and likelihood, to provide for after times.  
Here again cometh to be reproved, and to be charged deeply with this fault and sin, the painted jezabels' of our days, who only, not being content with that feature, & face, God, (who is only wise) hath given them, must needs, and do, dig unto themselves, cisterns of their own inventions. A fearful sin it is, and most used, where sin should be least countenanced. For the confutation whereof, I will ask but this question, whether those words [jezabel the whore, that painted herself] were spoken to the praise of her, or dispraise? if to the dispraise, whether to be imitated or no? answerable unto which, is that place, of the damsels dancing before Herod, which was like, to the wanton, and artificial dancing, so much used, & practised in these days, as I take it, that is left upon Record, to the dispraise of her, and then not to be imitated: she did it to please Herod, without any thought, of john's head, until Herod made so large a proffer, and she consulted with her devilish mother. And truly, the wanton dancing of our days, is only to please men, abominable, as the effects thereof do show. For what doth it bring forth, but wantonness in action, wanton behaviour after? and often hereby, are affections drawn to marriage, to the after grief of the parties, dishonouring of God, and vexation of parents.  
Hereby, is our Land and nation justly taxed of this sin, by being said, to be the New-fangledest nation under the heavens. For what is the cause, of every years, nay every months, new fashion? what is the cause, I say, that we go beyond all others, in learning how to make and wear strange apparel, and that we, are so full of the East manners? surely our discontentedness, if this were not it, we should see the fruit of our own lands more upon our backs, than we do, and not silks, velvets, and tafferies, so much in use, as we do, this is the cause, I say, that we can hardly find that wise, whereof Solomon speaketh, That doth her husband good, and no evil, and her husband is known, when he sitteth in the gates with the Elders, so that, both he and she are clothed with the works of her hands, what is the cause of this? truly discontentedness, counting all we have at home base and nothing worthy, but what is far fetched, and dear bought, all must be Spanish, and the like, else no bargain.  
Note of true contentedness is thankfulness in adversity; canst thou give God thanks that thou art poor? afflicted? dost not thou murmur, grudge, and repine at God's corrections? then thou art truly contented; if not, thou art yet far from godliness.  
True contentedness will not strain and crack a good conscience, to be enriched thereby, it will rather be without, and count poverty happiness, with the rich table of a good conscience to feast at, then use any unlawful means, and indirect courses, to attain to more, and climb higher: whereby are condemned, as deeply guilty of this fault, all scholars, that use simony, temporizing, and laying of wagers, and the like, to advance themselves by, and to climb to preferment. Those, that use false weights, deceitful wares, calling white black, and black white, set their money to usury, take pledges, use gaming and playing, yea sicophantising, and humouring of men in their evil, for the bettering and enriching of their estate, are plainly told by this doctrine, there is no godliness in them. I would this were well weighed and and laid to heart, by such, as thrust others, to get themselves in, out of services, houses, shops, etc. and use means, to withdraw customers from others, not doing, as they would be done by, a common sin, and whereof many are deadly sick; but to all such, be it known, there is little godliness, because no true contentedness in them.  
True contentedness, doth not make a man idle, but hath always joined with it, an honest care and endeavour, by all good and lawful means, to better his estate, using the means, committing the success to God, and resting therewith contented, whatsoever it be, pro or contra. By these examine thyself, whether true contentedness be in thee, and consequently godliness; if these be not in thee, and thou stand not according to these affected, there is no contentedness in thee, and as little godliness.  
And that this contentedness should follow godliness, surely, it standeth with all reason, though flesh and blood say not so, but is always having and repining: but that you may be brought to this, to account that you have sufficient, be it more or less, consider with me these motives following.  
It is an argument that thou art godly, as both this place showeth thee, and the example of job declareth; for that was one proof, that God had said true, in commending him to be an upright and just man, and one that feared God, I say, this proved the same, namely his contentedness with much or little, and I tell you, this is no small matter, to have a mark, to assure thyself that thou art Gods, or rather, by this be marked in the forehead for his; it is better to have this, then to wear a coat with the King's arms upon it: for, this assureth thee to be servant to the King of Kings, the other, to a man, whose breath is in his nostrils.  
Whatsoever thou hast is best for thee, be it more or less, for thou being godly, and the son, and the child of God, he, out of his fatherly respect to thee, (loving and respecting thee, more than a father, or mother can their child) giveth thee that which is best for thee, not that, which may please thy having corruption best; and therefore, thou art to think with thyself, if more were better, I should have it, but God seethe, that I would use it to his dishonour, it would puff me up, make me proud, steal my heart from him, and make me forgetful of him; and therefore, he being wiser, and knowing what is better for me then myself, doth allot me this as best for me: this, if we were fully resolved of, would bring us to contentedness with our portion, being more or less.  
If thou have any thing, it is more than thou hast deserved; for what hast thou deserved, but to be a vagabond and runagate, and to beg thy bread, and to go up and down naked? surely nothing. If God therefore give thee any thing, thou hast good reason to be content, for thou hast more than thou canst any ways deserve, or challenge for merit and due.  
This is the way to get more, to be contented with that we have, not to grudge, murmur and repine, for humility is the way to honour, and God never advanceth any of his, (for I judge not such as are without) but such as he seethe are truly contented with that they have, and every such a one, is the nearest to preferment: so that therefore we should learn to be contented, it being the next door, degree and step, to have more.  
And surely, the contrary hereunto, discontentedness, and always finding fault with God's allowance, is the way to move God, not only to curse that thou hast, the meat and drink thou puttest into thy belly, and the clothes thou puttest upon thy back, etc. as he did the meat in the mouths of the murmuring Israelites, but also to bring worse things upon thee, and to make thee to drink thine own iniquities, yea, to be in a far worse estate than thou wast before. For, where was it ever read or seen, that any moved through discontentedness, labouring to better their estate, by their own wit, ever prospered? not any where, let the builders of Babel speak, the now wicked angels, that would be like God, the people of Israel, that must needs have a King: if these fared well, then be thou discontented, murmur and grudge; but if thou wouldst not drink of the same sauce, as they have done, namely to be worse than thou wast before, because thou wast well, and couldst not hold thee so, I say, if thou wouldst not far thus, labour to be contented, and account sufficient that thou hast, be it more or less; weigh these motives, and pray to God to sanctify the same unto thee, thou that hast not yet learned the lesson of contentedness.  
Out of the second sense of the words, [with sufficiency] as they may be referred to the matter, containing a promise, we observe and teach.  
Doct. Godliness is such a gain, that whosoever profess the same, shall always have sufficient, which God hath verified elsewhere, and left in black and white, sealed with the blood of his own Son: if we will but consider the promises made to every godly man, in the 28. of Deut. in the former part of that chapter, or what the Psalmist hath recorded in Psa. 34.11. or again, in Psal. 80. That no good thing shallbe wanting to them that fear the Lord, such shall be fed with the finest wheat. Reas. And this must needs be true, if we consider whereby we challenge and hold the right we have in the things of this life, namely, by our godliness, so far as thou art in Christ, redeemed by his blood, and sanctified by his Spirit, so far thou art assured of sufficiency, and hast right claim and interest to the things of this life, being lost before by the first Adam, and recovered for thee, and all such as fear God, by the second Adam.  
If we join hereunto the care of God, and the love he beareth to his, this must needs be true: for, will he care for the wicked, and not for his? in truth, he showeth himself to have little care over them, if they profess him, and he yield not them sufficient allowance. Then, as he is a careful God, for the good of his, thou shalt have sufficient, if thou serve him.  
To allure all to come to this estate, Use 1 and to encourage all to go on herein, that have laid hold on the same, for thou shalt have sufficient for thee and thine at all times, for thy service, the dear year, and old age, all is one to him; he will not for charges cast thee off in the one, nor discard thee in the other, for he is able to maintain his family and household, as well in the dear year, as when there is abundance of all things, and all things at an easy rate; for who ever served God and wanted?  
Object. Some will say, notwithstanding all that hath been said, and Gods fair promises, yet they see men that serve God, have little enough, and are often in great scarcity and want.  
Answ. It is good that such do look to themselves, that their sins be not the cause of the same.  
None of God's children, if they cast Use 2 their eye upon their present condition, but they have enough: for if in affliction they have sufficient for that; if poor, 〈◊〉 that: but if they consider themselves otherwise, according to that they are 〈◊〉 but according to that they would 〈◊〉 than they have not enough, but th●… sufficiency must be measured by th●… present standing, and so there is n●… that followeth the Lord in truth, but 〈◊〉 hath sufficient.  
Use 3 Thou must measure thy sufficiency by the will of the donor, not of thyself.  
Thus far have I, according to the measure of grace received, proceeded in this Scripture. Now my desire is, th●… all that read the same, may gain by this doctrine. Which, God for his Christ's sake, grant. Amen.  
Amen.  
FINIS.