The arte of happines Consisting of three parts, whereof the first searcheth out the happinesse of man. The second, particularly discouers and approues it- The third, sheweth the meanes to attayne and increase it. By Francis Rous.

THE ARTE OF HAPPINES .

Consisting of three parts , whereof The first searcheth out the happinesse of man . The second , particularly discouers and approues it . The third , sheweth the meanes to attayne and increase it .

BY FRANCIS ROVS .

Summa Philosophia est , quae exquirit summum Bonum .

Mans chiefest wisedome is , To find out his chiefe and soueraigne Good .

LONDON Printed by W. Stansby for Iohn Parker , and are to be sold at his shop in Pauls Church-yard at the signe of the Ball. 1619.

TO HIS MVCH HONORED FATHER , Sr. ANTHONY ROVS of Halton in Cornwall , Knight . SIR ,

IF the Author and the work bee considered , it is no hard matter to finde , to whom the Author should first of all offer his worke . A sonne cannot present his labours more fitly then to a Father , especially when they bring with them so excellent a thing as Blessednesse . And although I know you haue beene an ancient Trauailer in the path of Felicitie , so that the commendation of your posteritie shall bee to follow your steps , yet I am assured , it cannot but bee a comfort to you , to see some increase from aboue , where your careful education hath planted & watered below ; in which you haue farre exceeded the vsuall prouidence of Fathers , that ordinarily lookes no farther then the bodie , pride , and earth . I confesse , the outward shewes of this world had so farre transported me , that I was very vnlikely to haue made this kinde of Matter the maine busines of my Time , but I tooke ship to goe to Tarsus , euen to forraine Countries , and in mine owne beganne the studie of the Law , vntill a storme from heauen chased mee away to the studie of Eternitie , wherein I haue found so much comfort and assistance from aboue , that the incouragement thereof is to mee in stead of a voice speaking in mine eare ; This is the way , walke in it : And in this way I desire to walke as stedfastly , as bodily infirmitie , and the necessarie distractions of this life will permit , vntill my Time shall bee no more , that so I may passe immediately from the contemplation of Felicitie , vnto the fruition . This felicitie I likewise wish vnto you with most humble and heartie prayer , and that this worke following may giue some ( though small ) aduancement to it , that so you may reape a little , where you haue sown much .

From my house in Laurake , Aprill 29. Your sonne in all dutie and obseruance . FRANCIS ROVS .

TO MAN .

HAVING cast mine eyes on the frame of this World , & somwhat particularly considered the works which are wrought vnder the Sunne ; I beheld Man , placed as the top and chiefe of the Creatures , and I saw in Man the sparks of an excellent soule , which might seeme to iustifie this his preeminence : but withall hauing searched the depth and bredth of the life of Man , to see what great actions this Eminent thing produced , or what extraordinarie happines he enioyeth sutable to his excellence ; I finde generally , that this Head of the World doth vsually spend himselfe in base works of Vanitie , Labour , and Wickednesse ; and is himselfe spent away by Miserie , Sicknes and Death . His actions are either no actions at all , but idle , foolish , and superfluous recreations ; or meere labours for his owne body , that hee may bee to morrow , not better , but the same that he was to day ; or that he may better his estate by making himselfe worse , euen by the losse or diminution of his owne goodnesse ; and yet at last , this estate which hee hath bought with himselfe , will turne him out most vnkindly and vnthankfully from possessing it . And as for Mans happinesse , most commonly he sends it before him , by proposing high and remote obiects to his desires ; which either he neuer ouertakes , or if he doe , it doth often vanish into Nothing , as being made of meere Imagination ; or if it will needs seeme something being attayned , yet it is at last digested into perfect Nothing , when that and the Owner thereof , are both deuoured by the wide mouth of Death , that eates vp all the thoughts and workes of perishing Mankind . But before Man arriues to this point of dissolution , by which hee comes to bee rid of his vaine happinesse ; miserie , sicknesse , and mutuall vexation ( Man to Man being a continuall Hangman and Tormentor ) by smarting and still-returning stripes , most often cut his little happinesse to lesser pieces , and ouercome the slight and slender sweetnesse thereof , with the inter-mingled gall of solide and substantiall griefe .

Now this being the state of Things , what is all that we see , and to what purpose is it ? Are wee here met together to play the Wretches and Fooles ? Is this our appointed taske to labour for Vanitie ? and to be imaginarily pleased , and really tormented ? or to take great care and paynes to come to Nothing ? Is this the fruit of this huge masse of Creatures , and of glorious Man , the principall of them ? Surely , if wee should lye downe in this opinion , we might also lye downe in amazement , wondring what we make here , and why Man was created vnto so great folly and misery . We might rightly cry out , that in regard of this World , the day of Death is better then the day of Birth , and that not to bee at all , is better then them both . But here wee may not rest , for then all the Creatures , which we see , would rise vp against vs like so many Aduersaries , and Obiections . For it were a great iniurie to the Creator , to see and acknowledge ( which acknowledgment is extorted euen from meere naturall men ) a great wisedome in the Matter and Forme of the Creatures , and not to acknowledge a great wisedome likewise in the End of the Creatures ; that he which made euery thing so orderly in his parts , should make a confusion in the whole ; and that he who hath made so excellent things for Man , should make Man for basenesse , vanitie , and miserie . Therefore I thought it most likely and safe , to beleeue that the Creator had not fayled in his Creation , but that the Creature had erred from the course and scope of his Creation , and that Man by some fault of his owne , was gone out of the way , both in regard of imployment and happines ; which two , in all probabilitie , should be found in one path , it being most agreeable to wisedome , that a Creature should then be in the best and happyest case , when hee doth the worke appointed him by his Creator . Then also it seemed necessarie to inquire what was that right way , from which Man had strayed ; euen to search what was the true end of Mans actions , and the true scope of his desires ; his duetie and his felicitie .

What I haue met with , in this search , I haue here discouered ; and because there are three sorts of men , which especially doe erre in the matter of happinesse , for these especially haue I fitted the parts of this Discourse . One sort of these are they , That come blinde into the world , and so goe out , neither knowing , nor caring , nor asking , what they haue to doe here , nor what is chiefly good for them while they bee here , nor whether there be any other place for them when they depart hence . These for the most part doe what they see done , or what their owne lusts will haue done , and so hauing spent their time according to Custome and Concupiscence , they liue to no purpose , and die to no end , for ought they know . A second sort is of them , That thinke there is a happinesse , and a way to it ; and which is more , they thinke they haue it ; yet all the while they goe without it , euen for this reason , because they thinke they haue it . For , not hauing it , by their beliefe that they haue it , they cease from seeking , and so from finding of that which may only be found by seeking . A third sort is , of such as thinke it enough to come within the reach of happinesse , but care not much to fasten it or to increase it , but please themselues in looking on it , or onely in a little taste of it . It is good to be happy , they thinke , but it is not good to be too happy , and therefore they will gladly trafficke some superstuous happinesse , for a little folly and vanitie . To all these ( which are almost all ) are the chiefe parts of this Treatise directed , as Nayles to driue out Nayles , euen rules of Light and Blisse , to driue out the vsuall and receiued rules of darknesse and miserie ; and to stand fast in their roome . Of these and the like directions let wretched and ignorant mankinde lay hold , as vpon Boords & Masts in this great shipwracke of Nature . Let them by such helps lift vp their heads aboue the element of Basenesse and Vanitie , wherein the sonnes of corrupted and degenerate Nature , like Fishes doe swim and liue , and die . And let them mount vp into that higher Region , wherein onely true and very Men are to bee found , the rest being but the resemblances of Men , and in substance the true Companions of brute and vnreasonable Creatures .

A Seeker of Happinesse for himselfe and thee , F. Rovs .

THE ARTE OF HAPPINES . The first Part. Which is a search of Mans Happinesse .

CHAP. I. That the Seeker of Happinesse must propose an End , and it must be the best End .

WHosoeuer will better and aduance himself ( which is naturally euery mans desire ) he must finde out and propose to himselfe an End which is good ; and toward this End must so striue , that hee may continually draw neerer to it , vntill hee haue attayned it ; and hee must grow in the degrees of enioying , when hee hath attayned . He that proposeth no Marke , nor mayne End to himselfe , can neuer increase himselfe , but is a man lost , and comes to nothing ; such a one is like a ship that aymeth at no harbour , and therefore cannot make any voyage of aduantage . He that proposeth an End , yet such a one as is but transitorily or narrowly good , he can receiue but a transitorie and narrow aduancement . He that proposeth for an End , a seeming good , but a reall euill , may by attayning , puffe vp his imagination , but shall substantially lessen and ruine himselfe . But hee that sets before him a Marke & End truely and perfectly good , by attayning it , shall make himselfe truly and perfectly happy , and the more happy in degrees , as in more degrees hee doth enioy it . But , amidst the infinite changes of things seemingly good , how shall man finde out that one thing which is truely and perfectly good ? It is indeed an impression of Mans nature , to seeke for good , but the corruption of the same nature is such , that it makes euery thing seeme good to it self , which it selfe ( though falsly ) apprehendeth to be good . And so hence it comes , that many men run an vnsatisfied course , through diuers changes of things seemingly good , and most men choose the lesse good for the better good ; yea , the most euill for the most good . But he that will seriously inquire for true happinesse , must in his inquirie lay aside ▪ his bodie and the doctrines thereof ; and hee must retire into his innermost , and most secret closet of Light and Reason , and there aske of his Soule assured truths and resolutions , concerning his chiefe and soueraigne Good . Yea , because the darknesse of a heauie and sensuall bodie , since the fall , subiect to corruption , hath much dimmed the light of the Soule ; she hath need to returne to that vppermost Light , by which at first she was kindled , thence to receiue a second inlightning , that by an addition of the highest Light , shee may finde out her highest & chiefest happinesse . The soules thus rectified , labour , and in some measure attayne to behold things in their truth , as also to see the difference of things confounded or misordered by the ignorance of corruption , and to place each thing in his due ranke , and consequently the chief and soueraigne good , farre aboue all ; as indeed to the eye of wisedome it shines in a notable and manifest supereminence . And as she giues due acknowledgment to this good , being discouered , so she calls aloud to the will and affections to striue towards it , being knowne and acknowledged , she aduiseth them to set vp their rest vpon it , to aduenture al for it , and neuer to leaue labouring , vntill the soule and happinesse bee ioyned together .

CHAP. II. How that must be conditioned which is the end and happinesse of Man .

NOw if with such wise Searchers of felicitie wee shall make the like enquiry , examining all things in their weight and worth ; we must needs meete in one Truth , Truth being but one , euen a common Center , in which all rectified vnderstandings meet . The more wise a man is , the more possession hath he of this truth ; and therefore whosoeuer can challenge to himselfe to be the wisest of Men , he must also be the largest discouerer of happinesse , and with him especially shall other wisedomes meete , euen of necessitie .

Now that wee firmely ground our discouerie , let vs first inquire what conditions that thing must haue which shall be the happines of Man . That which shall make Man happy , must first bee able to bestow on Man an absence of miserie : for Happinesse & Miserie cannot dwell together in one subiect . Againe , it must giue a man a reall possession and enioying of the chiefest good , and that in perpetuitie & euerlastingnesse . Man must possesse the soueraign Good ; for he can neuer bee happy by inioying imperfection , but that only which is perfectly good , can make a man perfectly happy . He must also inioy this soueraigne Good in a perpetuitie , else the feare of losing happinesse , must needs lose part of it before it be lost ; and if not so , yet he cannot be termed happy , who shall haue a time when hee shall be without happinesse . And surely , if wee finde a soueraigne Good which is euerlasting , it will bestow it selfe on vs in it owne nature , euen euerlastingly . Lastly , the beatificall obiect of Man , must bee the most agreeable obiect of his most excellent part . Now , Mans chiefest part is a lightsome , reasonable , and vnderstanding spirit . Therefore that from which can issue vnto Man the greatest ioy , must be a most wise , reasonable , and lightsome spirit ; likenesse , agreeablenesse , and harmonie , being the foundations of pleasure ; and consequently , the most excellent Like , powring into his inferiour Like , the most conformable , naturall , and kindly ioyes ; from which ariseth an inioying , euen in perfection , contentment , & rest . Hauing thus found out some conditions of Mans soueraigne good , let vs now seeke out that thing which beareth these conditions : to this purpose let vs search the length and breadth , the height and depth of Essences and Beings , which if we draw into a summe , we shal finde to bee no other , then the Creature and the Creator , God and the World . Let vs therefore inquire , which of these is qualified with the abilities of perfect felicitie .

CHAP. III. Whether the World , or part of it , be Mans happinesse . And first , of Honour .

IF wee would begin with the World , & first aske of it , whether it bee able to giue vs happinesse ; surely , it preuents our asking most commonly , and teacheth vs by blowes , and not by words , that it is our miserie rather then our happinesse : euen a great treasurie of imperfections , infirmities , griefes , cares , oppressions , wickednesse , transitorinesse , and vanitie . There is in it no fit obiect for the soule , no full and stable happinesse for the body . The best things in it that concerne Man , are of a goodnesse mixt or vncontinuing . It is full of confusion ; all things comming alike to all , and not the best to the best . Folly sits very often in iudgement vpon Wisedome , or which is worse then Folly , Wickednesse ; and Wisedome , and Righteousnesse are as often condemned : yea , Wickednesse hath the reward of Righteousnesse . To conclude , all things are full of change , the World still changeth her owners , and one generation driueth out another . Euen these with whom the World makes most dalliance , the same World turnes out of fauor and being ; as many Princes doe their Fauourites . But if generalities , by reason of their hugenesse , may not easily enter into the narrow capacities of men : Let vs examine some chiefe particulars and Master-pieces of the world , and so trie whether any part can bee better then the whole ; or whether any part can bee free from that Law vnder which the whole is concluded . And surely , if the best parts of the world being examined , be found to be vanitie , and their ashes nothing ; the inferiour parts must , if it were possible , bee an extremer kinde of nothing . And though many Volumes handling these things , haue almost preuented these latter ages of any new matter , truth in the same thing , being still the same ; yet , because truth is infinite in latitude and largenesse , and all mankind is not an equall match to the breadth thereof : Let euery man search for more truthes , and if he cannot finde them , he may doe well yet to ratifie and confirme the old . And first , let vs looke vpon Honor , a chiefe flowre of this worlds flight and false happinesse , and wee shall finde it hath iustly beene discouered to borrow valuation from opinion , & opinion it selfe is of all other a most groundlesse , mutable , vaine , and witlesse thing . It is the thought of a darke & blind multitude , which catcheth at things like mad Dogs , suddenly , rashly , and vnconsiderately ; not staying for reason , or at most , onely for a shew of reason . But if thy honour haue a better ground thy own merit , and the estimation of wise and good men , I confesse , it is then a sweete oyntment which pleaseth and delighteth the iudgement , but doth not fill and satisfie it . It is not food strong inough for the soule of a wiseman , nor for the body of a hungrie man : the mind of man still reacheth beyond it , and cryes , it is farre from being the true rest of the soule . How many sicke men , how many sad , yea but wisely seuere men haue looked vpon it , and examined it when they had it , and became merrie or angrie , that they found no more in it ! But I need not much trouble my selfe with examining this kinde of honour ; for the World little troubles it selfe with seeking or finding it . But that which chiefly pleaseth them , is a vizzard of honour , which makes them honourable to the eyes and opinions of men , no wiser nor better then themselues . But if Fooles ride on horse-backe with this kinde of honour , and Princes for wisedome goe on foote without it ; What mad good thing is this , which sets vp folly aboue wisedome ? Of this I need to say the lesse : for the very Huntsmen of this honor haue bitterly complayned on it ; they say , it leades them into many pits and downe falls , ouer many myres and dangerous precipices ; the mind hath manie strong counterbuffes and affronts , the conscience is forced to make wide steps for it , and to leape ouer many blocks of stumbling and offence . Againe , they complain that it keeps the heart from rest and inioying ; being attayned , it is digged at by Enuie , and makes this often appeare , that it hath clymed for ruine . Finally , one degree of honour attayned , is but a degree , not a bound of the desires ; and a farther honour desired and not attayned , takes away the sauour of whatsoeuer honour is alreadie gotten . Hence it plainly appeares , that there is in it little substance or solide satisfaction , since that pleaseth most , which wee haue not , that little , and left which we haue .

CHAP. IIII. Of pleasures and riches , that they are not Mans happinesse .

BVt if neglecting honour , wee looke on pleasures , to finde happinesse in them ; How doe pleasures die in inioying ? Their end deuoureth their beginning : their backside is more lothsome then their face is pleasant . They that are past , haue not satisfide ; they that are to come , will bee but the same , and shall not satisfie . There is nothing left of the former , neither shall there be of the latter , but all are bounded within one and the same vanitie . Againe , pleasures neuer stand still , but while they bee , they bee lessening & going to nothing . Therefore of laughter it may bee said , Thou art mad , and of pleasure , What is it that thou doest ? And surely , if we could obtayne a continued course of pleasures , through the race of a whole life , yet this only or chiefly concernes the body , but the soule hath no obiect the whiles to giue her any full pleasure or delight . As the body tasteth not spirituall ioyes , so the soule tasteth not bodily pleasures . Yea carnall pleasures haue this venom ordinarily in them , that their heighth groweth , or continueth , by the diminishing or suppression of the reasonable soule ; and commonly the excellent soule is vsed but as a slaue to supply the lusts of the body with base satisfaction , whiles her selfe goes away without any wages of pleasure or aduantage ; yea , shee grones vnder the burden of so vile a bondage ; then especially sinking , suffering , and retyring , when the body enioyes his chiefest pleasures . But if sober toward pleasures , wee yet stand in reuerence of profit , after which the greatest part of the world runnes a whoring ; let vs turne our eyes from Multitude vnto Truth , which vsually by Multitude is most forsaken . There is a sure saying , that a competent portion , fit to defend vs from hunger and nakednesse ( that is , a measure able to serue and satisfie our naturall vses ) hath attayned the fulnesse of the substantiall goodnes thereof . Wee are trauayling thrugh this world to death ; if we haue enough to beare our necessarie charges by the way , how is not superfluity rather a burthen then a comfort to a trauayler ? whatsoeuer is beyond our vse , wee can but behold with our eies , or put a vaine confidence in it , which often hath deceiued those that trusted in it ; for euen that which they haue put their trust in , hath been the same thing that hath betrayed them . Therefore it is fit that care and feare ( as commonly they do ) should accompanie Abundance , as well as Pride and Confidence . And if so , then what a motley and minggled happines ariseth from a doubtfull and carefull superfluitie ? And surely , very commonly and very iustly the owners of this excesse , are called miserable . For , besides that it often deliuers them vp into the hands of miserie , it makes them most wretched in themselues , because most wretched to themselues . There is a beastly kinred betweene the heart of man & money , and this kinred begets such a loue , that the heart will goe neere to starue it selfe before it will part from its most beloued obiect . Yea , money begets the loue of money , and stirs vp the affection in such a vehemencie towards it , that pos session doth inflame the desire , and not satisfie it . Now what can giue rest to such a miserable Soule ? when obtayning , which in other things giues some ( though short ) satisfaction , yet to this man it giues new appetite , farther motion , & a longer busines ? yet this aboundance thus brought forth by the Mid-wiferie of torment and perplexitie , many times flyes away like an Eagle by the following generations , Folly or Luxurie ; and this certainly is a great vanity and wretchednesse of riches , that they are so often left to a foolish sonne , who is lesse kin to a true wise man , then an honest stranger ; that somtimes they are left to a sonne , that is no sonne , and sometimes left , and there is not a second to enioy them . Howsoeuer , left they must bee , euen all things wherin thou hast shewed thy selfe wise and industrious , and that to some who laboured not in them , to some whom thou knowest not , after two or three generations ; & therefore knowest not , whether they shal be wise or foolish , whether they shall perform thy purposes and desires with thy substance ; yea , whether they shall turne it into the price of a Whore or a Dogge , which both are an abomination in the sight of Wisedome . But if riches might escape all this succeeding miserie ; yet is not the present possessor of them happy . The common miserie of man laies claime to all , and will not bee bought out by Riches . Therefore the Rich man shall meete with crosses , & losses , in friends or estate ; he shall be sicke in minde , and sicke in body , yea fulnesse it selfe shall make him sicke in both . And if hee might escape all this , yet riches , which are the Seruants of his body , cannot make his soul happy , which is better then the bodie : for farre be it from the soule to finde her happinesse in her seruants seruant ; especially such a fugitiue vagabond & vncertaine seruant . These massie and grosse riches are too course an obiect , for a pure and spirituall Essence ; they carry no likenesse or proportion vnto it , and therefore can giue the soule no addition of her naturall pleasure or profit , much lesse of her perfect happinesse , wherein shee must haue a part , so farre greater then the body , as shee is more excellent then it .

CHAP. V. Of Knowledge .

BVT some morall Wizzard will tell mee , that Knowledge hath some high priuiledge aboue Miserie , and such a one as can giue Happinesse to this ( in spight of it ) vnhappy life . Indeede , knowledge is a dim light , which is better then very darknesse . It hath an excellency , as dawning aboue night , but though it be better , it is not that chiefe good which can make vs happy . It may indeede bee vsed as an instrument for the discouery of happinesse , though seldome it bee put to that vse . But in it selfe neither in any thing created shall it euer be able to discouer it . Yea rather it shall finde in it selfe and in all things of this world , many imperfections , and faylings of those iust conditions , absolutely necessarie to bee found in Mans soueraign good . Our knowledge is but of a short reach ; the things beyond it , are infinitely more then the things on this side of it . Therfore when knowledge is come to a supposed perfection , a speciall qualitie of it is , to know it selfe to be imperfect : euen those things which are within the compasse of it , it searcheth by piece-meale , part after part , as one that reades a great Volume in the darke with a Glow-worm ; which shews him but letter after letter : so a great deale of trouble goes to a very little profit . Hence are our Sciences , but many littles pieced together while the great body of truth & wisedome stands beyond our sight ; and by the incomprehensiblenesse thereof accuseth our knowledge , euen to it selfe , of weakenesse , as the glorie of the Sunne doth our eies , by dazeling them . And this magnified little knowledge which we haue , what extraordinarie vantage doth it bring vnto Man ? Surely , it often bestowes vexation on the owners of it , and by increasing , increaseth sorrow ; for to the greatest knowledge , the vanitie and miserie of man doth present it selfe in a most full apparance ; yea , great knowledges vsually take vp afore-hand euils to come , and make them present . Hence it is that many learned Philosophers haue vexed their liues with the consideration of their deaths , which many ignorant and sturdy Clowns without premeditation haue vnder-taken , with more ease , as missing the troubles of anticipation ; & haue dispatched with lesse businesse and wrastling , as being hood-winked with a blinde contentment , to doe as their fathers haue done before them . For this cause also some of our greatest knowers haue winked against knowledge , and haue desired that ignorance should coozen them of their griefs , to which knowledge would continually and lowdly awake them . Surely , when the knowledge of man hath discouered throughout this frame of the world , an excellent wisdome and order , when it sees that there is an excellent beautie in the face of Goodnesse , yea , some excellence in knowledge it selfe ; how , must not this needes torment the heart of the knower , while the same knowledge seeth also the actions of mankinde to runne so madly and confusedly , whiles it sees Iustice , or at least Power , treading vpon the face of goodnesse , and exalting wickednesse , while it sees an vndistinguishing chance to come vnto all ; and finally , while knowledge seeth knowledge despised , and yet not able to helpe it selfe , not any of those euils which it sees . Certainly these things are a vexation of minde to the men of knowledge , and make them lothe the works that are wrought vnder the Sunne , euen to hate life it selfe . And as this miserie comes of knowledge being gotten , so euen the getting of knowledge is it selfe a miserie ; for vsually it is acquired by two meanes . The one is a vehement and continuall labour of the minde , which takes vp one halfe of the life , to instruct the other halfe ; yea , many times knowledge is a funeral garment , al the life in working , & worne but the last iourney to the graue . A second meanes , is an extraordinarie instrument of the soule , which is called the drie beame ; by which the soule seeth most cleerly & swiftly , and will dicourse out of a present apprehension , as soundly as some will doe by much studie and premeditation : but we must know that in this case , the window of the soule is vsually enlarged by the flaw of the body , and the body and minde doe often suffer some indisposition , when these beames of the soule are ouer-actiue . Hence may we truly ghesse , that such greatnesse of wit hath commonly to accompanie it some touch of madnesse or sicknesse . And now , that wee may giue a conclusion to the poore knowledge of man , as before it was conuinced to be a spy for griefe , while it beholds the confusion , miserie , and vanitie of this world : so may wee truely say , that it can neuer be an Intelligencer of happinesse , while it suruaies the beautie and glorie of this world , and sends vs newes of them alone . For among the varieties of this worlds best & most excellent parts , knowledge can neuer finde any obiect worthy of the soule of man ; nothing that may giue it the true happinesse of a soule , nor any thing that may lift vp man aboue miserie , there to giue him a rest of safetie and perpetuitie , yea , much rather it sees the soule made a drudge to the bodie , and trudging in the errands of corruption , wickednesse & vanitie ; and if sometimes shee delight her selfe in her owne light , that light is but as the shooting of a star , for man eft-soones fals downe into his old station of grosnesse & miserie . And though sometimes it giues a man some ease in lesser euils and troubles , yet is knowledge it selfe vsually astonished with sudden encounters , euen in little matters , and commonly ouerborne with mightie tempests of greatly-sensible euils . Therefore wee may conclude , that knowledge rather shewes man that hee is ill , then makes him to be well , & it seemes that some great knowledge hath subiected man to an vnresistable reuolution of miserie , from which all lesser knowledges can neuer free him , without the helpe of the greater .

CHAP. VI. The vniuersall vanitie of the World .

BVt if in all this , I had said nothing , but that stil in spite of all that hath beene said , these and the like master-pieces of the world , would of force bestow some happinesse on Man , yet herein I cannot choose but to say something ; that is , when deadly sicknesse , either casuall or naturall , commeth vpon vs ; When the grinders are weake , the keepers tremble , and the lookers out by the windowes , yea by the windowes of the soule , grow darke ; What can honor , riches , pleasures or knowledge then confer vnto Man thus buryed in himselfe , and vncapable of any outward comfort ? vpon this consideration , that old Man did wisely , who refused the pleasures of the Court , being inuited to them ; because his eare did no longer taste the sweetnesse of Musike , nor his palate did any longer rellish the sauourinesse of meate . The gates of Man are shut vp , by which the trade betweene the Soule and the World , doth passe to and fro , and therefore Man cannot traffick any longer with his old customers of this outward and visible world . But now the dregs of life are come to the spending , wherin thou shalt confesse that there is nothing but labour and sorrow . And if yet I had in this said Nothing , because some Philosophers inuented a way to preuent this miserie , by ridding themselues of themselues , yet this must needes bee something , that Death , the thaw of all cold and frozen comforts , dissolueth both thee and all thy imaginarie felicities into nothing , euen into that which such felicities do nothing concerne . Surely , whatsoeuer titles thou hast inioyed , whatsoeuer pleasures thou hast tasted , whatsoeuer riches thou hast possessed , whatsoeuer plots or inuentions thou hast contriued or conceiued , Death cuts them wholly from thee , or thee from them ; there is no more relation betweene you , neither doe they any longer concerne thee . Therefore in regard of all outward things , hath there beene a iust out-crie : What remayneth to Man of all his works vnder the Sunne ? The dust of Man hath no feeling nor knowledge of the things of this life ; neither those things which haue been nor those which are . Death hath digested all mans works and concernments into vanitie ; whether hee hath beene poore or rich , wise or foolish , sad or merrie . Yea , death is most terrible to them commonly , who haue most sought a happinesse in the things of this life , and seemes to bee reuenged on them for this their folly & error . Therefore are the miserable and wretched most familiar with Death , and take most pleasure in it , for which reason they may seeme to bee happyer then the others . For , if present ease and pleasure sweeten all former griefe and bitternesse , but present griefe and bitternesse doth giue a distaste to al former pleasures ; then these to whom ease and pleasure are present in the last place , haue a recompence and counterpoise to their sorrowes : and they to whom griefe and vexation are last of all present , feele an extinguishment of their former pleasures : and hence it seemes the miserable goe hence in some degree of happinesse , the voluptuous in a great degree of wretchednesse . Howsoeuer , bee what thou wilt , O worldling , doe what thou wilt , thou shalt goe into emptinesse and vanitie thou and thy thoughts shall perish , and 〈◊〉〈◊〉 remaynes of thee in the world , shal be of an equall condition to that mould wherein it is inclosed ; and the world shall conserue thy dust no more then it doth thy fellow-dust , which lyeth next vnto thee .

CHAP. VII . What remaynes of necessitie to be the happinesse of Man .

NOw , the world being thus shut vp and bounded with vanitie , there remaynes onely that highest Essence , the Cause and Fountayne of all things , in whom Man may seeke his happinesse , Man is inforced to clime vp aboue this world of vanitie , to reach his true felicitie . His soule must set vp the ladder of contemplation , & thereon shee must ascend vp to her Maker , to seeke in him a remedie of her miserie , an obiect of blessednesse , of perpetuitie . And surely , whither can shee more fitly repaire , then to the Source of her being , there to receiue a reparation of herill being , and an eternitie of well being ? For hee that made Man , is in all probabilitie most able to amend Man when he is mard , yea , there is none , but he , can do it . Againe , God being the Father of Spirits , what can more reioyce them then their Father & Fountayne , by continuall supplyes of life and ioy ? Now , that God is a most blessed Spirit the true beatificall obiect of Spirits blessed , his supremitie in Excellence , wisedome , and power , doe strongly perswade : and first for excellence , euen in our vulgar estimation , grosse things are base things , and puritie is accounted excellencie . Glasse is preferred before Clay , and Cristall before Glasse , and the Diamond before Cristall . Among Men , the heauie and earthly mindes are most contemned , and they that are of the quickest & sharpest spirits , are held most noble and generous : If then we will frame any conception of a transcendent and vppermost excellencie ; we must also conceiue a most absolute puritie . Therefore if God bee most excellent , he is also most pure . Now what is to be thought more pure then a glorious , single , vn-compounded Essence , such as a Spirit is , and that Spirit most , which is the Cause , and Fountayne , and Father of Spirits ? And no lesse doth a spirituall Essence fit best with wisdom ; For wisedome being a most pure and piercing thing , which by the sharpnesse & subtiltie thereof can pierce into the most hidden and secret profundities , what Essence fitteth wisedome better , then a pure , subtill , and piercing Essence , such as is that of a Spirit ? Wisedome is a light , and we find the higher any thing is sublimated , and refined , and as it were vnbodied , the more capable it is of light . So Earth , which is a lumpe of darknesse , by fire lifted vp and clarified into the purenesse of Glasse , becomes especially capable of light . And surely , if we search but a little depth into wisdome : it wil appeare to our vnderstandings to bee the child , conceiuement , and issue of a Spirit ; euen of a cleere , pure , and single essence , which in their models our owne soules doe represent vnto vs , and teach by patterne . Thirdly , in regard of Power , as the Creator of all things must excell al things in power ; so Power hath his residence most fitly and especially in a Spirit . Accordingly wee see in daily experience , that the heauie and massie things are moued and commanded by things vn-corporeall & vnseene . The huge Sea is moued to and fro in her Tides , by an inuisible and vnbodily Power . There is no hand that toucheth it , no arme that holdeth it backe , or thrusteth it forward . In liuing things , euen those that liue but a growing life , the massie part is moued in growing by a power vnuisible and vnperceiuable . In Beasts , the purest and most incorporeall part of them is that which mooueth , increaseth , and directeth their grosnesse and greatnesse . The Wind is a thing inuisible & of a great thinnesse and subtiltie . Yet in Earthquakes it teares Rocks asunder , & remoues Mountaynes ; in Tempests it brings the Sea vpon the Land , and equals Towres with their owne foundations . Surely , Power is then most pure & absolute , when it is least clogged with weight ; and massines doth lode it , rather then increase it . And as it is of it selfe cleere and vncorporeall , so it cannot but proceed from a cleere , and pure Essence , things euer proceeding from their like : and what purer then a Spirit ? And to shut vp all in an experimentall conclusion : We find in our selues an excellent essence , intelligent , vn-corporeall , inuisible , vn-touchable , ( which are the expressions of a Spirit ) whereby many great works are performed , and thereby giue euident testimonies therof . If therefore there be such an essence in vs , wee may imagine the Creator to bee purer then his worke , and therefore he must be more spiritual than we , or more then spirituall , but cannot be lesse . But be that graunted which wee seeke , that God is a Spirit , most wise , most powerfull , that can both free vs from miserie , and giue vs the true and naturall happinesse of Spirits ; What auaileth it vs that God is able to doe it , except it be done ? There must bee a communication of this abilitie vnto Man else Man onely knowes where he might be happy , but knowes not that hee shall be happy . And without this knowledge , the life of Man is but a continuall feare and bondage . Wherefore it concernes vs to make a new suruay of all Nations and all Doctrines of happines , inquiring among them , whether any of them can tell vs the glad tydings of a communion and entercourse betweene God and Man . Let vs diligently examine the vniuersall Teachers of knowledges , & aske whether there hath beene any act of the Creator , performed for the reparation of miserable mankind , and the deliuerance of him from this prison of wretchednes & vanitie , into the glorious libertie of blessed Spirits . For my part ( as euery man is bounded with his owne knowledge ) I haue heard or read of one alone ; and that is so fully medicinable to Mans miserie , so fully sufficient to giue Man perfect felicity ; That this is the very doctrine of happines , or else Man must still remaine a sensuall , wretched , and vnprofitable creature , which to say , were a blasphemie against the wisdom of creation . In this doctrine is God discouered to be the repayrer of his owne falne creature . And the remedie is euery way equall , yea , preualent to the disease , so that it well becomes the highest God to bee the Authour thereof . And though the manner of it be not fetched from mans vaine-glorious imaginations , nor grounded vpon Nature ( GOD being able equally to be an immediate Father of Mans reparation , as of his creation of grace as of nature ) yet contayneth this doctrine no vnreasonable contrarieties , or repugnances , but onely things high aboue common reason , such as well befit a Deitie , higher by farre then his owne creature . And notwithstanding this height , yet they that duely conuerse in this doctrine , and by meditation enter into the mysterie thereof , they , I say , shall find an excellent harmonie & correspondence between it and Mans present estate , and betweene all the parts of it selfe . For the sore of Man is so iustly couered with an answerable plaister : That it must needs be confessed , that he who framed the remedie , must bee hee alone that knoweth the secrets of the heart , euen the depth and roote of our maladie . Philosophie hath indeuoured to cure the Gangrene of Mans corruption , by cutting off the very parts corrupted , which must bee vpon the matter , by cutting off Man from himselfe , as indeed some haue done , by leauing him as a meere trunke without feeling , and without affection . But this doctrine leaueth the parts whole , but mainly opposeth the corruption , it leaues man to be as much a man as he was , but onely it so purgeth him , that hee is not so much euil , nor so much miserable as he was ; yea , that at length he shall be neither euill nor miserable . And this is so strongly sealed into the heart of Man , that it leaues an euident proofe of a diuine power , accompanying and iustifying it . For none but the Creator can pierce into the hart of man , and bind his will and affections , euen against his will and affections , with such powerfull and mightie chaines , that neither the wit of Man , which hath beene fruitfull in inuentions of torment , nor the power of Emperors , which hath ruined mightie Kingdomes , could change or alter them .

Concerning this Arte of Arts , what I haue receiued , I purpose to deliuer to others , through his helpe , who is the Author thereof : and surely , this knowledge is only worthy of a man ; other knowledges , except they serue this , they are but wearinesse and vanitie : for man is as miserable , and sometimes more , when he hath gotten their perfections , as when he entred into their beginnings . And becauseit giues a great light to Mans reparation , to know how he came to haue neede of it , and because it concernes the glorie of the Creator , to shew that at first he created not miserie and corruption : Therefore most fitly doth this Doctrine beginne with the first estate of man , and the losse thereof , euen a created perfection , and a purchased corruption ; A learning , which all Philosophy could neuer reach . For she is the child of man , and therefore cannot tell the beginning of her owne Father . For man was before shee was , yea man was lost , before shee was found : and so shee which was since corruption , cannot tell how that corruption came which was before her , much lesse can she speake of that perfection which was againe before this corruption . But the truth is , bad she findes vs , and not knowing the cause , she can neuer find the cure ; and therefore as she found vs , so shee leaues vs miserable .

THE ARTE OF HAPPINES . The second Part. Which particularly sets forth the happinesse of Man , and the restoring of it when it was lost .

CHAP. I. Of the Creator and the Creation , and the purpose of the Creator in the Creation .

THe Creator is the beginning of all things , and therefore must he needs be without beginning . For from the things which haue their beginning of him , him selfe cannot take beginning , neither can he be his owne beginning , for that were to say , he was before he was . But God is an eternall Essence , that by himselfe vpholdeth himselfe , and all things else . For all other things haue no being of their owne , but they borrow their being from him ; and in him is their foundation : and for this cause may he alone rightly , because alone originally , say , I am . And as he is the fountaine and beginning from which all things flow , so is he the end to which all things returne ; either by their owne wills conformed to his will , or by the ouer-ruling of his power , which subdueth the vnwilling to his will . And thus must it needes be ; for the Creator is his owne end in his Creation , and doth all things for himselfe . If wee allow not a Creator , we confesse no Author of the things wee see ; but either wee make them Eternall , which is to make meaner gods , and to denie the more excellent , or we frame some imagination of our owne to be their beginning which shall neuer fit with them so well , as a wise , powerfull , and eternall Spirit ; and lastly , we rob mans soule of a true rest & happinesse . For if the Spirit of man had not some soueraigne Spirit , to giue it eternall Blisse , then were miserable man shut vp vnto this present life , as vnto his soueraigne good , into which a wise & good man would neuer re-enter , if he were once well discharged of it . Let vs then seeke a GOD higher then these visible things , and a happines higher then these miserable things ; and let vs not reason with the brutish Sensualists ; Hee is not a God whom wee cannot see with our eyes ; but let vs say with the Soules inlightned ; Hee is fittest to bee a God , whose purenesse doth excell the grosse capacitie of bodily sences . For the purer the Essence is , the more fit to bee a God , and the more pure , the more inuisible to a grosse and carnall sight . Let vs therefore beleeue the Creator to bee a most cleere , lightsome , and glorious Spirit , and to bee seene onely by Spirits and bodies , sublimated into a spirituall kinde of being .

This glorious & eternall Spirit , manifesteth himselfe to our apprehensions in three Persons , the print and impression of each person being found in euery creature , and there being an absolute necessitie , that euery one of the three should concurre in all Creation . The first , in order of Consideration , though there bee no first in order of Time , is the great and infinite Mind or Vnderstanding , which begetteth a great Wisdom , Thought , or Word ; euen the first and radicall Light , the almightie Begetter of the second Light ; and this person is called GOD the Father . The second , is the begotten & second Light ; euen the Wisdome & Conceiuement of the minde or vnderstanding ; an Image & issue thereof , and this person is called GOD the Son . The third , is the Vertue & Power , which breatheth or floweth from the God head , whereby GOD loueth and inioyeth himselfe , and puts in execution whatsoeuer he wil haue done for himselfe , and this person is called GOD the holy Ghost . These three are one God , and doe so necessarily ioyne in euery Creation , that without any one of them nothing can be created . For how can there be any Creation , but that the Minde or Father must beget a wise purpose , by Wisedome his Sonne , & what he hath purposed and proiected by the Sonne , he must effect by the power of the holy Ghost ?

Accordingly , this God , who is the end of himselfe for himselfe intended , and brought forth a Creation . To himselfe he would haue glorie , and to his Creature happinesse ; yea , this happines of the Creature , should be by the glorie of the Creator : so in the glorifying of God , should Men and Angels bee glorified . But on the contrarie , they that would not giue glorie to God , should not haue happinesse to themselues ; yet , though vnwillingly , shall they glorifie him by seruing his Iustice in miserie , who would not serue his Goodnesse in felicitie . To effect this in six dayes , God made this great masse of Creatures , called the World , which he fitted for the seruice of Man , and Man for the seruice of his GOD . Now , as this great Frame came from this one God , so the infinite disagreeings of seuerall parts reconciled to an Vnitie , point to some great vnitie as the Cause of this reconciliation , which can deserue to be called by no other name , then by a supreme and soueraigne Name , and such a Name is God . Againe , the infinite diuersitie of Formes , and that large heape of Matter , neither of which were before , and of which it is alike easie to the Creatour , to make Matter as Formes , direct our eies to som great Wisdome & Power , which could both inuent and produce them . Yea more neerly , the drops and streames of wisedome powred into the Creatures in their seuerall instincts , and into Man with his soule plainly confesse , that there is some Spring of infinite wisdome from which these Riuolets might flow , and some infinite power which could actuate them into the Creatures . And if so , then necessarily must wee also allow some pure and infinite Essence , wherein this infinite . Wisedome & Power might dwell , which puritie chiefly excelleth in a Spirit , and to such a Spirit can agree no other , but the highest Name of God . Thus the things sealed , bearing the Image of the seale , teach vs the seale ; euen these visible Creatures , bearing the impression of the Deitie , represent to vs the same Deitie , as their Cause and Beginning , and in their dumb language they preach vnto vs their originall .

The world thus trimmed vp with the varietie of innumerable things , both for vse and ornament , as a royall Palace for some great Prince , man ( though now a contemptible & wretched thing ) was then thought a fit Owner and Commander of so glorious a Creation . And this not without order ; for though by his body , he was of kin to the Earth , yet his soule was of kin to the Deitie ; being a Spirit breathed into man by the Father of Spirits . So Glorie and Humilitie were married together in man at his first Creation ; the issues wherof should still be continued ; euen apprehensions of an excellent soule , to keepe vs from sinking into the basenesse of sensualitie and earthinesse ; and considerations of a clay body , to stay vs from mounting vp in pride , and ascending into the place of the most High .

And now euen at the first beginning , God did make man know both what was the basenesse of man , and what was the happines of man : hee shewed man that his seruice was the businesse of man , yea , hee shewed him how he would bee serued . For God planted in man a reasonable soule , in which was written an Image & counter-pawne of the Deitie , although not equall in degrees , yet like in resemblance . Now , the reason of this soule could finde , that a Creator creates things for himselfe , & by whom things are , they are also for him . Therefore man hauing his being from God , he is to returne his being vnto God . And if Man would know the manner how to please and serue God ; this very manner of his creation will teach him . For the Creator was a Spirit himselfe , and he gaue to man a Spirit resembling him both in substance and facultie . The substance was spirituall , & the facultie , an vnderstanding and wil. In the vnderstanding was a light , which could shew vnto man the will of God ; and informe Man what was right in Gods vnderstanding . So was it a created reuelation of the Law of God , the sparkes and pieces whereof serue at this day , both to informe and accuse the naturall man . Now vpon the vnderstanding thus informed , the will was readie to attend ; and vpon the will , the affections , yea all the members , to execute and performe the will of God certified to them by the vnderstanding . Now there being such an aptnesse and abilitie of conformitie betweene God and Man , and all things being delighted with harmonie and conformitie , especially that purest Essence which is vanitie it selfe ; surely , it cannot bee imagined , but the chiefest pleasure and seruice most acceptable to the Creator , was , when these lower and lesser spirits did cary themselues , & the bodies which they ruled in a perpetuall consent and conformitie to that great Spirit which made them . And as Mans workmanship did thus shew him his worke , so did it also his happinesse . Towards the discouerie hereof , let vs set downe these rules . First , the most excellent happines of Man must be the happinesse of Mans most excellent part . Secondly , Mans chiefest part being a Spirit , the obiect of his happines must be a Spirit ; Spirits enioying Spirits , as Bodies do Bodies , & chiefly the chiefest . Thirdly , this chiefest Spirit is not to bee found among the Creatures , but must only bee the Creator ; for the Creator must needs exceede all the Spirits that issue from him , as the highest cause doth his inferiour effects . And to this also conspireth this conception euen of humane reason , that in him must bee the chiefest exaltation of Mans being , from whom the being it selfe did first proceede . Yet neither doth our mercifull Father leaue this Truth without a witnesse , but by that great & reuerend mysterie of the Sabbath , he telleth vs outwardly , what before he inwardly taught vs ; euen that God is our blessednesse , and that holinesse is the way to him . For God is said to haue created the world in sixe dayes , and to haue rested , blessed , and hallowed the seuenth . Now God needed not sixe dayes to create a world , which he can equally doe in a moment . Neither needed he to rest the seuenth day , for any wearinesse gotten by Creation . But these things are of an higher meaning , and include Doctrines more excellent , and so more agreeable to the nature and dignitie of God . God chose to make his worke distinctly in sixe seuerall dayes , and in euery day distinctly considered the worke which that day hee had made and vpon this distinct and seuerall consideration , hee pronounced this sentence vpon each dayes worke , that the worke of that day was good . Yet hee saith onely that it was good ; hee saith not that it was goodnesse : it was good enough in his kind for seruice , but not for happinesse . But the seuenth day hee ceaseth , both from Creation and this consideration of the good Creatures ; and with-draweth himselfe into himselfe ; Hee returneth from without , to the enioying of himselfe & his owne rest ; and to the contemplation of this rest inioyed ; and there onely hee findeth & pronounceth to be perfect holinesse , and perfect blessednesse . To make this knowne vnto Man , God takes this Seuenth day , wherein hee retyred to his rest , and imprints on it the qualities of his rest , holinesse and blessednesse ; that the holinesse and blessednesse of that day might bee a patterne to vs of the holinesse and blessednesse , which is in God : that we reading therein the blessednesse of God , might set our whole hearts & desires thereon ; and reading therin the holinesse of God , might fit our selues by holinesse to his Holinesse ; which , as it is inseparable from happinesse in God , so must it be also in all that wil see Good ; for nothing contrary or vnlike to God , may approch vnto him . Thus the Seuenth day , crowned by the employment of that day ; & the other sixe daies left vnblessed , by the works of those dayes , by a manifest difference point vnto vs , that the end and happinesse of Man , are not to be sought in the workes of the sixe dayes , but in the blessed Holinesse and holy Blessednesse of the Seuenth . And to the same truth the order of Creation doth likewise inuite vs . For , all Creatures being first made ; Man was made after Creatures , and so set before them as their end , to whom they should looke , & whom they should serue . But Man being thus placed as the end of the Creatures , in this great mysterie of the Sabbath , solemnized after Mans creation , God and his blessed Rest is set before Man , as the end and happinesse of Man . So as Man is set before the face of the Creatures , so is God in the Sabbath set before the face of Man . The Creatures should looke to Man , and Man should looke to God ; Man must turne his backe to the Creatures , and his face toward God . The Creatures must serue & follow Man , and Man must serue & follow God . And when God is serued in holinesse , then shall he be inioyed in happinesse ; when God is proposed as the end of Mans being , then shall God bee inioyed as the end of Mans desire .

CHAP. II. How Man fell from happinesse into miserie .

MAN being thus created ; with his duetie and happinesse written in him , and set before him ; his businesse was by walking in the duetie , to walke toward the happines . To do this , he was to looke vnto God as the rule of his obedience ( of whom also that little Image , which hee carried about him , was a representation ) and vpon the same God as the consummation of his felicitie . In summe , he was to walke with God vnto God ; and hauing pleased God in this world , he was to enioy the pleasures at the right hand of God in the world aboue . And now , as Man was to see in God , both what was good to be done , and what was good to bee desired , so also was hee to see by God what was the euill to bee left vndone , and the euill to be lothed in regard of suffering . For , the same rule which sheweth vs rightnes , serues also to find out crookednesse . And accordingly as the Will of GOD was the rule of that which was good and righteous , & the goodnes of God was Mans good and happinesse ; so on the contrarie , what was against Gods will , was the euill of vnrighteousnesse , or what was separated from Gods goodnesse , or had an influence contrarie to it , was the euill of miserie . Thus was Man set with his countenance toward God , to behold him as the highest marke & ayme to whom he should fit his actions and affections . Yea , God and Man looked each on other ; God to Man , for the seruice of loue : Man to God , for holinesse and happinesse .

And now , because this most wise Creator knew , that a Creature , like a streame , must haue continuance from the same spring , from which it tooke beginning , & that the same hand must support him from falling , which made him able to stand ; he gaue vnto Man a Tree of Life ; a most diuine Sacrament ; by the partaking whereof , hee might haue truely eaten of that Word of God , by whom Man was first made , and who only is Life , and is euen now the Tree of Life in the Paradise which is aboue . In this Word is the Life and Light of Men , and by the partaking of Him , Man may continue in the Life and Light receiued from Him . And if ADAM would haue eaten of this Tree , hee might haue beene established in the state of righteousnesse and happinesse .

But that it might bee in the choice of Man to chuse Life or Death , there was also set before him a Tree of death , a Tree to which was annexed this curse , That at what time soeuer Man eateth thereof , he shall die the death . And great reason there was , that the Eater therof should die , for it had a qualitie powred into it , or annexed vnto it , to ouerthrow all that the Tree of Life would haue preserued . It carried with it a spiritual drunkenesse , that would so captiuate the vnderstanding , and turne about the will and affections , that they should not looke to God , as the rule of good & euill , to be done or vndone ; nor to the same God , as the rule of that good and euill , which is happines and miserie .

But this new fruit will teach Man to know good and euill , after a new fashion . For from the venom thereof there issueth a blind lust & concupiscence , which blotteth out the Image of God in the soule , by which we once looked vnto God . And this lust sitteth it selfe as God in this Temple of God . When this fruit is eaten , the vnderstanding , wil , and affections , are to bee managed by lust ; yea , euen the whole soule and body of man , and that must bee good or euill which lust approoueth or disliketh . God must be no longer the happinesse of man , neither the absence or opposition of God , the miserie of man ; God must be no longer the patterne of Mans obedience , neither shall man care to walke with God vnto God , nor to decline from the euill of suffering , by declining from the euil of doing . But lust that bestrideth the soule and body , frameth vp new happinesse & newe miserie , euen newe good and euil , to which the actions of Man must bee wholly leuelled , euen to auoid the euill , and to obtaine the good . And this must be done with such authoritie , that the precisenesse of the former course , which fitted all actions to the rule of righteousnesse , being trodden vnder foote , as carrying with it a scrupulous basenesse ; these actions shall now onely , and seriously been iudged Good or Euill , which are apprehended and proposed by Lust. Let the things supposed good by this fleshly wisedome , bee neuer so emptie of goodnesse ; yea the certaine meanes of miserie , yet if this knowledge know them to be good , and perswade the will and affections to imbrace them as good , Man must mightily imploy himselfe for the attayning of them . Accordingly , if this new knowledge tell vs that worshipping of stocks , murder , yea miserie it selfe is good , wee are bound to beleeue it , yea to runne ouer the whole Countrie , and sometimes out of the Countrie , for the attayning and execution of such apprehensions of Good and Euill . Neither doth this hold only in some men of extrauagant humours , but it appeares since the eating of this fruit , to bee a generall fruit of that eating . For generally mankind is in bondage to this sensuall wisedome , & generally the liues of men are framed and leuelled thereby , and commonly in the course of euery naturall man , we shal find some one thing especially proposed as his chiefe good & happines ; the contrary wherof is his chiefe euill and miserie ; neither of which are such , as they be esteemed . Yea , the sway of this knowledge is so mightie , that in many plaine and euident causes of good and euill , the poore ruines of reason , euen the broken remnants of Gods Image in the soule , are put out of countenance , and are ashamed to giue vp their verdict ; wherefore , many times , by men of vnderstanding , for feare or flatterie , euill is called good , and good , euill . There are honourable Miseries , which Reason plainly sees to bee miseries , yet in the Court it is ashamed to call them so . There are also glorious Murders , which Reason knowes to be very butcheries , yet among the lustie sonnes of this lustfull wisedome , it is ashamed to say so . There is a supposall of a God head , or diuine power , to dwell in a piece of wood or metall , and this , Reason sees to bee vanitie , yet in some countries , Kings bow to such imaginations , and the Subiects must doe the same ; else for want of bowing , they shall bee brought to breaking . As in these , so in infinite other things appeares mans mistaking of good and euill , euen the good of righteousnesse and happinesse ; and the euill of wickednesse and miserie yea , in those very instincts , which are left as the principall guides of naturall men , and by which their state is continued and preserued ( and if such had not beene left , mankind being yeelded vp to the guiding of his naturall corruption , must needes haue decayed and destroied it selfe ) euen these instincts are exceedingly tainted by this knowledge of good and euill . Naturall instinct tells Man , that by Woman , succession is preserued , and naturall helpe maintayned , and that shee that is thine , is thy selfe ; Lust comes in with his doctrines often , and sayes , Loue one that thou hast not , for the good of varietie , and it is euill and fulsome to loue but one , though shee be thine owne flesh . Naturall instinct tells vs , it is good to loue our children , and best , the best . Lust comes in many times and tells vs , It is good to loue them better then our selues ; to wrong our selues & others , to increase them , and sometimes to loue that childe best that deserues worst . Yea , sometimes on the contrarie it tells vs , that it is foolish and euill to debarre our selues from any excesse or vanitie , for their sakes , and then the carelesnesse is as bad as the care was before . Naturall instinct tells vs , there must be an order among men for their preseruation , that some must bee the heads and keepers of this order Hence ariseth the necessitie of Kings and States . Fleshly wisedome comes in , and tels many Kings , they must rule men for their owne pleasures , and to satisfie their owne sensuall desires . And the same wisedome tells many Subiects , Why should ye be subiect to one of your kinde ? and if so , why not others to you , as well as you to others ? Thus is the new knowledge of good and euill , like a Byas to the soule , and makes it runne awry , both in regard of probitie and felicitie . And surely , the Philosophers troubled themselues much with the discouerie of such a disease , but neither knew whence it came , nor how to rid it away . Indeed they plodded for remedies , and to that purpose wrote of the ends of good and euill , and framed their Distinctions of seeming good and euill , and true good and euil . One of these prophets cries out , There is no euill , but what thou thinkest to be euill ; and another sayes , Euery mans lust is his guide ; and another , Euery mans lust is his god . But while they groped in the darke , the day-starre is risen vpon vs , and hath discouered to vs , by the light thereof , the true roote of Mans corruption , and how they first went out of the right path of the true knowledge of good and euill , into the infinite by-paths of a knowledge deceiued , and deceiuing .

Thus these two trees of Life and Death , being subiect to the choice of man , this choice and power of Free-will , which in it selfe is an excellent priuiledge , yet to a solitarie and vnsupported creature , it easily becomes a dore vnto miserie . For while man is left to Free-will , he is left to himselfe , and himselfe is but a Creature , and a Creature may bee circumuented by another Creature , that exceedeth it both in cunning and power . This knew well those falne and corrupted Creatures , the euill and depraued angels , who beeing subtill , and powerfull in knowledge , and withall malicious against happinesse , because themselues were miserable , employed their cunning & power , to the seducing of inferiour man ; inferiour , because a Spirit clothed & vayled with Dust.

The way which they chose , was by conference ; wherein they made vse of a visible Creature ; and the ground of their conference was , to bring Man into iealousie of God . Their drift was to perswade Man , that the Tree which was forbidden to Man , was denied out of an enuie of mans preferment ; for there was in that Tree ( say they ) such a supereminent knowledge , that it could equall Man with God , and make Man to become a god vnto himselfe . And lest feare should be an hinderance to credulitie , the death which was threatned to follow , was vtterly denied . Miserable man besieged with so strong a temptation ! for what resistance hath Man against such a temptation , but a firme beliefe in the words of his Creator ? & the same temptation bringeth the Creator into suspicion ; that his Word may be thought rather to forbid preferment , then sinne and miserie .

Accordingly , GOD is vnbeleeued ; the Tempter is trusted ; the hand is reached out ; and the fruit of miserie is deuoured . The eating is most wicked , and the digestion most wretched ; Lust as the iuyce of this fruit , entreth into the soule and body of Man ; it obtaineth a conquest ouer the parts and powers of the Eaters ; and taynteth them with a fleshly wisedome & a sensuall knowledge Man is become as a god , by being become a rule of good and euill to himselfe . His happinesse and misery must be taught him by his owne heart , and his lust shall bee the Oracle & Guide of his life . And now the eyes of Man are opened ; but by a knowledge of apparances , not of truths ; and accordingly , Nakednesse , which was the state of perfection , is censured as shamefull ; whereas Nakednesse , while Man was pure & glorious , was also glorious ; for it did plainly and manifestly set forth Mans puritie & glorie . But the new shame , for which Nakednesse is now blamed , is the shame of the new Lust ; which was not caused by Nakednesse , but only discouered ; Nakednes excellently became glorie , for glorie is the more glorious by being manifest & euident ; but shame becomes shamefull by it , and publisheth it selfe thereby to its owne disgrace . But this is the fault of shamefull Lust , to come into Nakednesse , which is the habit of glorie ; and not ( as Man foolishly in his new wisedome complayned ) the fault of Nakednesse , to discouer the shame of Lust ; which by wrongfull intrusion entred into it , and shewed it selfe shameful by that , which was appointed to shew forth Mans perfection in glorie . And as in this , so in Mans whole course doth this erroneous knowledge preuaile ; and no maruaile ; for the body was first guided by the soule , and the soule by the Image of God , yea by God himselfe : But now this lustfull knowledge guideth the bodie , and the bodie , for the most part , tuneth and guideth the soule . Thus the Image of God , in Man , is reuersed and defaced . Hee answereth not , hee looketh not any longer to God ; hee neither loueth him , neither is loued of him . Man is become a stranger to God , & God to Man ; and hence it comes , that there is at this day such a multitude of foolish children , that know not their owne Father and Creator .

Man being thus cut off from God his end , and become his owne God and end ; he is abased , deformed , and wholly ouerthrowne by his new preferment : Hee left his true end and happinesse , when hee would not bound himselfe within the happinesse of a Creature ; but striuing after the happinesse of a Creator , he lost both what he would haue , and what before hee might haue . And now God and the Law of God being taken out of Mans heart , & a false god with a new law placed in their stead ; what shall become of such a wicked and corrupted thing ? Can a Creator quietly see himselfe robbed of his creature ? Can hee without indignation and iealousie behold an Idoll set vp in his roome ? or can hee contentedly looke on Pollution , sitting on the face of that soule , wherein before with pleasure he beheld his own resemblance ? No ; but much rather it is fit , that a Creature thus running away from his Maker , should be branded with a curse for a Vagabond ; that the new pride and godhead of the flesh should bee battered & abased ; that this wry and false estate of Man should haue no long continuance , but that this stolne and corrupt happines should soone be dissolued by reall miserie . Accordingly , God calls his sinfull Creatures to an account , and hauing conuicted them by a confession of their own , extorted from them , by necessarie and infallible consequences of transgression , on the Woman he imposeth a yoke of subiection , euen to be subiect to the Husband , whom shee tempted to sinne . Hee also fastneth vnto her such an heauie paine of child-birth , that to this day it witnesseth of it selfe , that it is the stroke of an offended Deitie . Surely , as the bitter fruit of Lust , it punisheth the fault of his owne roote ; and it is most iustly tyed to the Generation , to which Mans fall had before tyed Pollution . But neither may the Man passe away safe with his new purchase of false happinesse , but the swelling of his pride must bee pricked and vented . Though the Woman gaue him the fruit , it was not the giuing , but the eating that defiled him . Therefore to Man is the earth cursed , that it shall not traffike her fruit , but for the sweat of his browes . The new godhead is taken downe ; for it must either starue or labour ; and hee , who might haue beene serued by a voluntary contribution of the Creatures , and might haue beene next vnto God ouer them ; now by stepping vp into Gods place , is cast into a slauerie vnto the Creatures , and his life is a continuall seeking of them . This great Earth hath a great curse of barrennesse , or a barren fruitfulnes of thorns and bryers : yea , from the little Earth , which is man , shall spring the thornes of cares , the bryers of feares and sorrowes , which pricke and teare , and torment the heart that beareth them . The brute Creatures being freed from their naturall allegeance , shall henceforth yeeld vnto Man an obedience forced or artificiall . The enmitie of the wicked angels shall continually persecute the mankind , which they haue deceiued . And finally , Man being driuen from the diuine Sacrament of the Tree of Life , his body shall be subiect to infirmitie and diseases , and at last by death shall melt into dust , from whence it was taken ; and his soule now darkened with Concupiscence , shall be driuen into the darknes of the absence and wrath of God , which is the second and most fearfull death . Thus is vengeance taken on disobedience ; thus is the new pride crushed and taken downe ; the false gods being turned into most miserable men , & true miserie being applyed as a corrosiue to false felicitie . Man shall not much inioy his iniquitie , for it is either turned into bitternesse or vanitie ; it shall not please or it shall not last ; but the miserie following it , shall last for euer . Man is wholly deceiued by the Tempter . God , who is lost , is Mans true happinesse ; and the outward and worldly obiects , which Lust turnes into Idols and false gods in the heart of Man , are by God turned into cursednes . And this curse is so fastned , that if Man goe about to repaire it , himselfe shall be swallowed of it , and become a prey to that which he would haue destroyed . For Man is taken and inclosed with the wrath of the Almightie , as a wilde Bull in a net or toyle ; and wrestling cannot free him , it may more intangle him .

And now assemble your selues together , all yee Philosophers and Wizzards , & behold Man thus dressed vp in corruption and miserie , and heale him , if you haue any Medicine equiualent to his Disease . The truth is , you haue taken great paines to make something of this wretched Nothing , called Man : you would faine haue restored him to the vse of reason , the ancient Image of his Maker . You would haue fitted an happinesse for him , as Vertue , Pleasure , or some such fantasie and imagination . And that Man might the more heartily apply himselfe to your deuised happinesse , and soueraigne good , by obscure gropings , you haue discouered in Man , a deceitfull knowledge of good and euill , and from this you would haue freed him , by shewing him what was truly good and truly euill . But the whiles yee are all miserable comforters , and all Phisicians of no value . Man is really cursed , and he cannot be verbally healed . Be your words neuer so sweet and sententious , yet Man is still corrupt , and cursed in his very ground worke and foundation : you haue no fit expiation for a guilt of so high a nature ; neither haue yee an expurgation of so foule a corruption . Indeede , your charmes may with their plesantnes bring mans corruption into short slumbers , but it awaketh est-soones , and rageth as before , yea it neuer ceaseth a continuall opposition or auersion , from and against the Creator . Surely , the roote of this corruption lies fastned in the grounds of Nature , and Philosophie cannot pull it vp , but it must only bee cured by the hand of the first Creator . Therefore behold your folly ; you put restoratiues , ( and those not true but fained ) into the mouth of a dead man , and then yee set him on his feete , to see whether he will stand or walke . But , loe , hee is not raised aboue his wretched being ; in spight of your Spels , he falleth downe into his true Station of vanitie , miserie , and death . The hand of a Gyant hath bound him , & the voice of a child can neuer loose him .

CHAP. III. How Man is restored to happinesse .

WHat shall then bee done for this vnhappy and wretched thing ? we find no Balme on earth , nor phisike among the sonnes of men . Miserie hath seized on this world ; and miserie is far from being able to cure miserie , neither may it be both a disease and a medicine . What remaines then , but that our eyes are inforced to lift vp themselues aboue the world , to seeke a Sauiour , where they found a Creator . The goodnesse and power of him which created , are onely able to restore ; but how canst thou expect goodnesse , O rebellious Man , of a God for saken , disobeyed , and prouoked to wrath ? yea , if thou couldest hope against hope , yet how mayest thou conceiue that the decree of GODS Iustice , concerning thy death , shall be fulfilled , & yet death by thee should be auoyded ? Shall God be true , then how canst thou not die ? Shalt thou not die , then how is Gods sentence to be fulfilled , which hath pronounced that thou shalt die ? Surely , thou couldest not thinke a remedie to be likely or possible : and therefore at this day thy sonnes reiect it , and put that out of their beliefe , which is out of their imagination and inuention . But God who is goodnesse , to a vessell of deserued wrath , gaue free and voluntarie mercie . And God who is wisedome , to Man blind-folded in miserie , gaue an vnknowne & vnsearchable remedie . It was beyond the hope of Man , it is aboue his reach , and so it well becomes it to be . For far be it from Man with his shallow reach , to sound the bottom of the incomprehensible Deity . Let him first vnderstand the Creatures which are daily before him , and stand as beames in his eye , and mockers of his poore & simple vnderstanding . These ride in triumph , as hauing conquered the wits of Man ; and still they dare them to come out of their dens of instincts , intelligences , and hidden qualities , to encounter them , before they lift vp weapons against their Almightie Creator . But the whiles , let sober mindes wonder rather that GOD would giue a remedie , then that he could giue it ; rather let them admire , that his goodnes would bestow his gifts on Traitors and Runnagates ; and not that his wisdome could deuise what his goodnesse would haue deuised . When Man was dust , this dust knew not how it might be made man . And when Man is corrupted , this corrupt Man cannot conceiue how he should bee restored : yet let him with a little cleerenesse behold this mysterie of restoring , and he shall finde it exceeding sutable to euery part of Mans miserie ; hee shall finde it agreeable to a true Iustice , a deepe Wisedome , an infinite Power , a free Mercy , and an exact Holinesse .

This recouerie of Man was thus bestowed on him ; when none could saue vs ; yea , none could see how to be saued , God that made vs , stretched out his hand to saue vs , and in the curse of the Serpent bestowed blessednesse on Man . In one sentence GOD ouerthrew our Ouerthrower , and by his ouerthrow raised vs . The outward Serpent was doomed to eate , and walke on the dust whereof Man was ; and the inward Serpent to compasse this world of dust wherein Man is , yea to nibble and bite at the dust which is Man . But from this Man of dust , shall arise a Sonne of glorie , who shall crush the Serpent vpon the head , and dissolue all the workes of the Deuil . The Serpent may walke on this earth as a Prince of the world ; hee may compasse his Dominion to and fro ; his malice may feed on the soules & bodies of men , by tempting them to sins , and deuouting them with persecutions ; but at last this Eater shall become meate , euen the food and fuell of Iustice ; for , the Sonne of Man shall take him and bind him , and cast him into vtter darknesse : And those men whom he would haue deuoured , but God will haue preserued , shall stand with the Sonne of Man to iudge him ; and being deliuered from him , shal ioyntly deliuer him to eternall torment . Thus is there a two-fold Kingdome set vp in this world ; a Kingdome of darknesse , of sinne , and of miserie ; and a Kingdom of light , of holinesse , and of happinesse : and the King of the one , is the chiefe of euill spirits ; and the King of the other , is the chiefe of men , euen the chiefe Sonne of Man . But how can the Sonne of Man satisfie for Man , the infinite wrath , of God , for all mankind ? How shall hee giue stabilitie to mankinde , which being once made pure , hath once also falne ? Finally , how shal this Sonne ouer-come the Dragon , who hath alreadie ouer-come the Father of this Sonne ? Surely , euen for these works , is there prouided an al-sufficient meanes . The Man , who shall doe this , God wil ioyne to himselfe , and so whatsoeuer wanteth in the Manhood , shall bee supplyed by the Godhead ; the Treasurie of power and perfection . The Word which made Man , ioyneth with Man to new make him . Man fell , standing by himselfe ; but the Godhead now doth stably support him , & leades him by God vnto God . And because of this Vnion with an infinite Essence , the actions & passions of the Manhood so vnited , are of an infinite value ; able to satisfie for an infinite number of sinners and sinnes , able to satisfie an infinite iustice , able to procure an infinite loue . And as by the Godhead onely the Manhood could performe this , so by the Manhood the Godhead would performe it . For when Man ioyned to God doth ouerthrow him , who ouer-threw Man standing without God , then the difference plainely appeares betweene a creature alone , and a creature ioyned to the Creator . Besides , by Man the end of Man is performed , euen a perfect and true obedience . Againe , the Iustice of God offended by Man , by Man is satisfied , and that Word of Iustice. When then eatest , thou shalt dye . Finally , by this meanes , Man becomes a Father of mankind in the state of happinesse , as Man was the father of mankind in the state of miserie . And now let the Greeke by his Philosophicall wisedome , scorne and contemne the meannesse of a suffering Sauiour , and let the Iewes with their ambition of outward pompe , count a man of sorrow and humilitie too base a thing to set vp a Kingdome of glorie ; but the whiles the truely wise are forced to know & confesse , that there is most glorie and power , where power worketh by infirmitie It becomes weak man , to seeke for power to strengthen and abet him ; but it becomes best the Almightie to seeke weaknes , for the better manifestation of his power . For God will haue his glorie euident and whole , which is neither euident nor whole , by ioyning any thing that may share glorie with him , but that only which puts away all glorie from it selfe vnto God . It is a piece of mans foolish wisdome , to adorne the Creator with the glorie of the Creature , but it is Gods most true and highest wisedome , to giue light vnto darknes , power to weaknesse , glorie to basenesse . It is the glorie of the Sunne to giue light to the darke and vn-shining bodie of the Moone , but it were a foolish glorie for the Sunne to borrow those inferiour and bestowed beames of the Moone , to decke himselfe withall in his progresse . Let men therefore take heede that they bee not so wise , as to amend the most vnmatchable patterne of a Sauiour & Redeemer , since if they doe so , their wisedome must needs be folly ; for they shal find that their amending wil make worse , & they shal diminish Gods honor , by the same meanes by which they thinke to increase it . But be it the ioy of our hearts , fixed and vnremoueable , that God hath giuen vs so full and perfect a meanes of restoring vs to our dutie and felicitie , and of freeing vs from corruption and miserie . Turne we backe our faces from our selues and all things visible , and looke we vp vnto God , leading vs by God vnto God , and that by the seruice of Man vnited vnto God . In this Man-God is the remedie of all whereof we can complaine , and the supply of all that wee can desire . So is hee a Refuge from miserie , a Fountayne of goodnesse , the Way to felicitie , yea Felicitie it self . The Manhood vnited to the Godhead , is the Dore of happinesse , and the Godhead vnited to the Manhood , is Happinesse it selfe . The life which in Paradise might haue beene receiued from the Tree of Life , is now to bee receiued from that Manhood which is the Bread of Life : And hee , in whom is the Sabbath , will now leade vs vnto the Sabbath , which is in himselfe .

CHAP. IIII. The particular fitnesse of Mans restoring : How it freeth him from miserie , and in all points possesseth him of happinesse .

IT hath appeared , how Man exchanged that which was his true felicitie , but seemed not to be so , for that which seemed to bee true felicitie , but was indeed true misery . Now let vs see againe , how he can exchange his miserie for felicitie , or rather , how God doth it for him . For God-in-Man , our blessed Restorer , hath done all things that may bee required , for exchanging wretchednesse into blessednes , and whatsoeuer God hath done , is most fit , yea necessarie for such an exchange .

To find the perfectnesse of our restauration in some measure , let vs consider the miserie which we haue gotten , and the excellence and happinesse which wee haue lost . In our miserie we may with chiefest sorrow behold a roote of sinne , an issue of corruption , which being vgly it selfe , begets also many sins vgly like it selfe , and so altogether they prouoke the wrath and detestation of a pure GOD ; whereon attend all plagues temporall and eternal . Man is the slaue of Wickednesse , and Wickednes is the slaue of Iustice : Wickednesse commands Man to offend , & Iustice commands Wickednesse to bee punished . Here is the foundation of diseases , famines , pestilence heart-breaking cares , and sorrowes , the temporall death of the body , and the thousand times more fearefull eternall death both of body and soule . For , Man being become a Nurserie of wickednesse , wickednesse becomes the fuell of wretchednesse . And as all these reall and positiue distresses afflict most miserable Man : so hath he certayne priuations and absences of that excellence and happinesse , wherein and whereunto he was created . Hee hath lost the abilitie of doing the dutie of his Creation : he hath lost the end and glorie of that duetie ; For hee hath lost obedience to God , and he hath lost the Crowne of that obedience , eternal fruition of God his soueraigne felicitie . And now , when the sore of mankinde was growne to this vastnesse , that the whole world could not fit it with an equall plaister , GOD , who onely made Nature , and can onely restore parts of Nature , which are cut off and destroyed , by his owne right hand and holy arme , got himselfe the victorie ouer our miserie . God doth put himselfe into the recouerie of mankind : and if God be on our side , Who can bee against vs ? for hee that will be against vs , must needs be a Creature ; and therefore inferiour to him who made all things . God being vnited to Man , hath in himself an infinite store-house of blessednesse , infinitely exceeding our miserie , and whatsoeuer hee will blesse , shall be blessed . This blessednesse God imparts vnto Man , either by turning bitternesse into sweetnesse , euill into good , or by taking away the bitter euill , and putting the good sweetnes in the stead thereof . And first , toward the perfecting of this cure , God in our Sauiour strikes at the roote of our miserie . Sinne is the foundation of miserie ; our being against God , who is holinesse , sets God , who is also happinesse , against vs , and after this we neede not to looke for any farther cause of wretchednes . Neither is it a sufficient cure to heale vs of our old guilt of sinnes past , because we still incurre a new by running into new sinnes , because sin by lust hath dominion ouer vs . Therefore the chaines of this slauery vnto sinne must bee broken a sunder , as well as the guilt of former sinnes purged ; Man being cleared from obligation vnto punishment , must also be freed from obedience and obligation vnto that which obligeth vnto punishment . This therefore our Sauiour vndertaketh , and by a most precious Death and Passion satisfies the Iustice of GOD offended with our sinnes ; and after in a glorious Resurrection rayseth himselfe to a new life free from sinne ( which tooke away his former life ) and this free life , by the spirit of libertie , hee bestoweth on his members , thereby discharging them from the slauerie of sinne ; and consequently , of death , the effect of sinne . And that the Iustice of God might not yet complaine , that though the breaches of the Law were satisfied , yet the obedience vnto the Law was not fulfilled ( which was a yoke imposed on mankind by the Iustice of God in the Creation . ) Therefore hee who freeth vs from the guilt of sinne , and from the slauerie of sinne , performeth also for vs a righteousnesse , perfect without sinne ; that so the Law might clayme nothing of Man , which by Man was not acquitted . And this Righteousnesse as hee performed through his whole life , so in that one action of his Passion , he fulfilled a whole and intire Righteousnesse , euen the length and breadth of the Law , while for the loue of God and Man ( which is the substance of the Law ) he laid downe his life ; euen for the glory of God , and the felicitie of Man . Neither let the large communicablenes of this his absolute satisfying and bounding of the Law , and Iustice of God , be questioned , much lesse censured by Mans foolish knowledge of good and euill ; for he who made this satisfaction , is equiualent , yea infinitely preualent to all mankinde ; his person is of more dignitie then all our persons , and as an ordinarie King , is more worth then a thousand of his subiects ; so this King of Kings is more worth then all the thousands of vs his Creatures . And as his Person by reason of the Deitie , is of such excellence , so are also his actions , euen of greater worth then if mankind had ioyned in the performance of them . For according to the worth of the person , is the worth of the action : Now the person of Christ must surmount all creatures in dignitie , for the worth of all Creatures floweth from the worth of Christ , and the worth that giues worth , must needes bee more then the worth giuen . But if it be confessed that there is in Christ a sufficient worthinesse , but there remaines a doubt how this may bee giuen to another ; It is answered , that vnion makes a communitie , & the things of persons vnited , are common to both by being one . If a King marry the daughter of a meane person , yet by the vnion of marriage , his royaltie is communicated to her , by which , though before a begger , shee must of force become a Queene .

And now , Man being freed from the burden of the Law , and from the sinne and sinfulnesse which did sting vs by the Law , the punishments which did before attend vpon sinne , eyther altogether fall away , or cease to be punishments . Eternall death is a thing that cannot be made good , no more then Darknesse can bee made Light while it is Darknesse , and therefore from the iustified & sanctified is that wholly taken away . But sorrow , sicknesse , temporall death , and al other outward euils , may cease to be euils , yea they may bee turned into benefits , and indeede are so by the excellence of him that dwelt in vs . But yet our Restorer ceaseth not , in a meere deliuerie of vs from positiue euils , but he goes farther in his bountie , & restoreth to vs a certaine abilitie of performing our dutie , & right of beholding our Creator ; yea , a stabilitiein both , which is more then formerly was giuen to Man . As he freeth vs from Death , so he giueth vs life ; as hee freeth vs from being disobedient to God , so hee giueth vs an obedience pleasing to God , as he payeth for our defacing of Gods Image , so he restoreth againe to vs the Image it selfe ; and finally , as he taketh from vs the wrath and terrors of God , so hee giues vs the pleasures and happinesse which are in the presence of God for euermore . And all these benefits doth our Sauiour giue by one instrument or conueyance , and by one action . The meanes by which he bestowes and imparts his benefits , is his Spirit , and the action , is Regeneration . The Spirit of God , is the breath and vertue of the Highest , which communicates life & power to those whom hee vnites to himselfe , euen as the Tree sends sappe into the graffe , which it striueth to adopt after a sort , and knit vnto it selfe . By this Spirit is the vnitie and communitie betweene Christ and his members really performed , for by this Spirit Christ liueth in his members , and CHRISTS members liue in him , Christ partaketh their miseries , and takes them on himselfe , and Christs members partake his Excellence , and all the benefits of his being a Sauiour . This Vnion is the knot of blessednesse , it is the very graffing into the Tree of Life ; that which our first Parents lost both by eating and not eating , hereby is recouered & giuen to vs : for by this Vnion we are one with God , and GOD is one with vs , which is the bond of perfection : the action in which the Spirit of God entreth vniting , is Regeneration , or a new-making , by which , Man of sinfull and corrupt , is made holy , & according to the Image of his Maker : and from a slaue of sinne , he is made an obedient sonne of God . And now as wee beheld Man before in his miserie , let vs behold Man restored to felicitie . What euill can wee finde that is not taken away ? at least from being euill ? What good can we thinke of , that is not supplyed in a greater degree then our thoughts can comprehend ? And if this bee not the true remedie of our miserie , and our true exaltation to happinesse , we are all lost : for the world can shew vs no better ; After a supply of obedience to the Law , and Iustice of God , there is also a Sacrificé and satisfaction for the disobedience against the Law . The greatest miserie of eternall death is vtterly taken away . The euils of life are turned from punishments into exercises of the Spirit dwelling in vs , or into chastisements of the corruption yet remayning with vs ; so are they benefits and no longer euils . For the Spirit which is our life , groweth by exercise , as bodily strength doth by bodily labour ; and the sadnesse of the heart many times chasteneth profitably the remayning corruption of the flesh , as frost doth the weedes . As for corporall death , which is commonly feared as the greatest euill , it is turned into the greatest benefit . For it is a dore , both to goe out of this life of wretchednesse , and to goe into a life of happines ; whereof the one is darkesome , full of Serpents , and hanted with spirits ; and the other glorious in light , full of shining Angels , and glorified Saints in Eternall blessednes . As a dore in a partition betweene two roomes , so is death between two liues ; it no sooner lets vs out of the one , but it lets vs into the other ; so that we doe not so much goe out of life , as go into Life ; for that onely deserues the name of life , which is full of happinesse , and that in perpetuitie ; and not that , which is filled with miseries , and whose speciall commendation is breuitie . Therefore let it be farre from vs , from henceforth to call that euil , which deliuereth vs from miserie into felicitie . Moreouer , whereas we were in a continuall slauerie vnto corruption , euen to that false knowledge of good and euill ; by which also we were obedient slaues vnto the Deuill , the master and teacher of this knowledge ; Now that authoritie and command of corrupt and fleshly wisedome , is broken downe ; foolishnesse , sinne , and the Serpent haue no longer dominion ouer vs , neither are we at the direction of Lust , to know and to doe onely what it teacheth and approueth . Euils being thus altered and taken away from Man , wee may also behold Man placed in his dutie , which first , and still is his way to happinesse . Accordingly , one and the same Spirit breatheth holinesse , & breatheth life ; and in the same seede , whereby the Image of God in renewed , the life of God is communicated , and by one new birth we are sons ; that is , conformable to God , and Heires of God . Thus are we most blessedly changed ; our miseries are cast behind our backs , wee are placed in the path of dutie , and therein we walke on to happinesse , which stands as a marke before vs : and here let vs settle our foot , let vs fasten our steps in this path chalked out by the Spirit , for the Spirit will both defend vs in this way , and at last bring vs to the wayes end , which is eternall felicitie . In this path of the Spirit is perpetuall safetie and protection , the Serpent cannot bite vs , and if he doe bite , his venom is turned into a medicine , so that hee doth rather heale , then poison . For the Spirit is more good , then any thing is euill , it will sanctifie and blesse whatsoeuer befalleth vs , and the malice of euils inflicted on vs , is cured and made wholesome by the soueraign Spirit which dwelleth in vs . But perchance it will bee asked , Why these seeming euils be not wholly taken away , as well as altered , it being better to the iudgement of Man , that there were nothing bitter , then that there should be a bitternesse , though recompensed with sweetnesse . Againe , it may be asked , why the remnant of corruption is so grent in Man , that it leadeth Man captiue often to do that which he would not , and the power of the Spirit is in so small a degree , that hee cannot doe that which hee would . To these and the like questions , if the will of the Restorer were brought for an answere , it might stand for an answere sufficient . For it being Gods meere mercy to restore vs , who can require him to shew vndeserued mercy in any other manner or degree , then himselfe shall please ? But yet wee haue other reasons giuen ; one is , that this place of our present being , hauing been ouerthrowne & made accursed by the fall of man , God lets it alone , and suffers it to runne on in the course of miserie , purposing to blot it out wholly by a last fire , and reseruing perfection for the life to come . Another , that the wretchednesse of Man falne being continually felt , may bee a continuall document and reacher of the weaknes of Man , without God , of the odiousnesse of sinne in the sight of God , and the pointing of a finger to turn our eies from this wretched world , to the happinesse which is aboue . For , present griefe is a sharpe spurre to the heart of Man , & prouokes him to runne hastily from these remnants of miserie , vnto perfect felicitie . Againe , miserie sweetneth ioy , and the sorrowes of this life shall , like a darke vaile , giue a lustre to the glorie of the next . As for the strong remnant of corruption , and the small portion of grace ( which is the second question ) wee must know , that both by it , and by the remnants of miserie , God is mightily glorified , and Mans glorie in the presence of GOD greatly increased . For Gods glorie must needes be great , when by a little seed of the Spirit , he manageth , steereth , and guideth Man through a masse of corruption , and a throng of outward euils , into a Port of blessednesse . The lesser the meanes , and the greater the opposition , the more is the glory of him who by little meanes doth ouercome a great opposition : yea , it is greater glorie to God , to turne euils into good by ouer-mastering them , then wholly to take them away . And for our part , our glorie shall be increased , because wee haue serued Gods glorie in a bitter conflict and a difficult combat . The more is the present labour , the more shall be the future ioy ; the hardnesse of the Victorie shall increase the glorie of the triumph ; and opposition it selfe shall become our aduancement . Accordingly , the greatest seekers ( which commonly are the greatest finders ) of happinesse , are vsually placed in the forefront of the battaile against the thickest presse of remayning euils , and the push of most fierce and fierie temptations . And surely , while they suffer present euils for future glorie , while they fight fearfull conflicts against remayning corruption , and the king thereof , that they may not impaire their future ioyes , as thereby they preserue and increase these ioyes , so bee they Heralds and Proclaymers of the exceeding happinesse of the presence of God , they are the witnesses of God to the world , that this world is nothing comparable to the next , and that neither the miseries nor felicities of it , are any way equal to that transcendent ioy which is to come . Finally , when corruption ouer-masters vs , the sufficience of Gods grace doth releeue vs , forgiuenesse supplying or couering the defects of infirmitie .

But yet Man is not quiet ; hee is not in good liking with this kind of happines ; for hee complayneth it is thin and ayrie , and his fleshly palate hath more sauour in the taste of flesh , then in the taste of a spirituall happinesse . Againe , he saith , it is long in comming , and a Man may bee wearie with looking for it , before it comes . To the first , I grant indeede , that the fleshly taste rellisheth not spiritual ioyes , but yet are they not therefore the worse , but the better . For , the grosnesse of the one , and the puritie of the other , are the causes of this dislike . So doth the stomake of the country Swain despise the delicate and nice dyet of the finer Dames , not that hee can finde any ill in it , but because it is too slight to satisfie his grosse and mightie appetite . This was truly patterned in the Israelites , whose strong stomakes desired the Onions and Melons of Egypt , but lothed the pure and excellent Bread of heauen . Therefore this must be the rule in this matter ; euery appetite pleaseth it selfe most in an obiect , fitting & proportionable to it selfe , and it is not the excellency of the obiect , but the agreeablenesse , that makes it delightfull . According to this is that of the Poet ; the Lyonesse hunteth the Wolfe , the Wolfe seeketh the Kid , and the Kid delighteth in the greene grasse . Wherefore I expect not , that grosse flesh should find extraordinarie comfort , in a most pure and spirituall glorie . But a spirituall Man onely rellisheth spirituall things , because they are onely agreeable to such a man . Accordingly , as farre as a man is spirituall , so farre takes hee comfort in a spirituall happinesse , which indeede is here but in part , so that we do but looke as through some crany into the glorie of Heauen , and we do loue this glorie , but with a part of our affection ; yet in some Saints hath it beene so feruent , that they haue sent challenges to Death , in strong desires to bee dissolued , and would haue built Tabernacles in this spirituall blessednes . But when the Spirit of God , in the great Day , shall haue fully purged our soules and bodies with that diuine fire , and refined our grosnesse , corruption , and drosse ; then , to vs made fully spirituall , shal the most high & soueraigne Spirit bee the chiefe and soueraigne good ; for , Man being made spirituall , shall delight in Spirits , & chiefly in the chiefest . And then these grosse pleasures , desired now by grosse lusts , shall be lothsome and contemptible , as too base for so pure & diuine Essences . Wherefore , if wee would take pleasure in things of excellence , we must striue to raise our selues to their excellent degree , we must lift our selues vp to a nature proportionable vnto them . And by such an indenour , wee shall purchase a higher station , and a higher happinesse ; whereas otherwise we lye downe basely in our owne dregs , & complaine like Owles of the glorie of the Sunne , when the fault is in our owne eyes : wherefore , let this bee the most commendable ambition , of a truly-noble and generous Spirit , to aduance his mind to a puritie and excellence , proportionable to a supereminent obiect and happinesse . And bee it reputed the quality of a base , worthlesse , and muddie thing , to bring downe happinesse to his low , groueling , and grosse desires , and when he cannot doe so , to accuse it .

To the second , Who is troubled so much with the delay of payment , and the deferring of Happinesse ; for an answere , I would aske him , how long hee would willingly stay to bee Heire of a Crowne ? Here , if I may speake for him , I thinke hee would confesse that hee would bee contented , if hee might haue it but seuen yeeres before his death . Now I will desire him to stay but seuen yeeres more , and then hee shall haue this Crowne , that farre excels the other . And to comfort him in this ods of expectation , I can tell him , that those who haue knowne , and ( now ) worne both these Crownes , haue made a far greater ods betweene them , then a few yeeres patience , preferring a day in the Courts of heauen , before a thousand in the Courts of Princes . But that wee may come lower , doe not wee see it an ordinarie thing , that a man continues thirtie yeeres in a course of learning , that he may be a learned man , but thirtie yeeres more , perchance not twentie , not ten . And not much otherwise the Lawyer and Marchant fret out one halfe of their time in Education , Labours , and Aduentures , that they may be rich ; the other halfe , yea peraduenture a very short part of their time remayning . And wilt not thou spend so much more time gladly & willingly , in expectation of an infinite Glorie which no time can end , nor measure can limit ? Surely , an endlesse & incomparable happinesse , is well worthy of a short lifes patience and expectation , especially when the same life is so often worne out in expectation oftemporall & vncertayne things . But indeede wee deceiue our selues in this matter , for this is not our disease , that we cannot stay , but that wee doe not verily see and beleeue that , which being beleeued , would easily giue vs a patient willingnesse to stay : if we beleeued that there were such an vnmatchable felicity prepared for vs , wee might indeede somewhat eagerly long to beat it , but withall , the assured hope of it would support vs ioyfully in the deferring of it . For most true is that which is spoken of hope , Hope maketh not ashamed ; that is , it suffers not to be disheartned , to be confounded , but it keepes vp the heart from sinking , and makes it beare vp in troubles present , by the expectation of ioyes to come . And this common experience shewes vs in worldly actions and sufferings ; for hope hath borne out mankinde , through paynes almost intolerable , vnto comforts stedfastly seene & apprehended by it . Wherefore doe not make a fault of the futurenesse of thy happinesse ; but finde and amend the true fault of thy beliefe & hope . Yet neither are wee altogether thrust vpon hope , but euen in this life haue wee some fruition of this happinesse , and the priuiledges thereof . For ( as before ) euen here haue wee a crany opened , by which some beames of the diuine Glory shine into our hearts , & giue vs a glimpse of that , whereof hereafter we shall haue a full inioying . They that haue had but such flashes of happinesse , haue beene rauished vp in heauenly trances far aboue the world , and haue as much despised the world , as the world hath despised these ioyes . They haue cryed out , as men that haue taken possession of true rest and felicitie ; let vs here build vp our Tabernacles . Surely , as there is nothing more comfortable to the bodily sight , then beholding the Sunne shining in his glorie : so nothing can bee more comfortable to the sight of the soule , then to behold the Sunne of the Sunne , euen that high and purest Light , which shineth vpon the Sunne and all other things that shine , but especially on Spirits , himselfe being a Spirit . Againe , the very substance of the Spirit in vs , is a kinde of heauenly oyle , which makes glad , not so much the face as the very heart of Man . It hath in it a taste and rellish of the Deitie , and therefore aboue all other , this is the true oile of gladnesse . The heart anointed herewith , as it finds a light to guide it , and a vertue mouing it to good , and freeing it from the slauerie of sinne , so also it feeleth in it selfe a blessed rest , an heauenly Sabbath , a ioy glorious and vnspeakable , an harmonie & peace with God , which passeth all vnderstanding . Hence come those vehement pangs and expressions of loue & ioy , vttered by the Spouse of Christ , and penned by the wisest of men , which flesh knoweth not how to vnderstand but by the flesh ; but the spirituall Man that discerneth all things , fully discerneth and rellisheth them as spirituall truths . From the sound of this harmony come those dancings and exultations of many of the sonnes of God , who for this ioy of heart haue danced before him , who hath filled them with ioy . But then flesh and bloud , seeing onely the dance , and not hearing the musike , mocketh and despiseth the effect , whereof it sees not the cause . But the Beholder of hearts , knowes these motions of the heart , to be chiefly reasonable , and therfore principally allowes them . And indeede , how should they not be approued , since this ioy is from the best , and this ioy is in the best , and therefore must needs be the very best ioy . It is a ioy beyond the reach of mortall power , yea beyond the reach of infernall power , a ioy which no man , nay nothing can take from vs . It is a boord in shipwracke , a refuge in trouble , a retyring place from the powers of darkenesse . Besides these blessings wee haue another blessing , the Authour of these , and all other , euen an vnion with God , who is blessednes . This blessednes is spirituall , seene and felt by the spirituall ; It is seene by the eye of the soule , while it beholds a godly Nature , euen the seede of God , powred into the heart of Man , otherwise wholly polluted with the lust of Generation . It is felt chiefely in the will and affections , while in them a filiall loue , ioy , and feare is perceiued toward God ; who before was regarded as a stranger , but now as a father ; who now is the end and rule of our conuersation , but before was put farre below the satisfaction of Lust and Concupiscence . And from this vnion & the feeling of this vnion , proceedes both that strength of Christians , that the gates of Hell cannot preuaile against them , and that strong confidence , that if God kill them , yet they will trust in him : And why ? they are assured that God is with them : and then they are also as much assured , that if God bee with them , nothing can bee against them , except it bee to bee conquered by them . For he that is in vs , is stronger then hee or all they that be in the world : to this vnion with God , we may adde another vnion with the sons of God . The first was the vnion of a Father and a Childe , and this is a vnion of Brethren , for it is a spirituall Brotherhood . Euery sonne of God hath all Gods sonnes to his bretheren . And as many bretheren , so many friends , so many louers , so many helpers . So many that reioyce in his comforts , so many that bewaile his troubles , so many to incourage him standing , so many to raise him being falne , so many to aduise him in doubts , so many to releeue him in necessities . In summe , the true children of God euer were , and stil are of one heart and minde , louing and beloued ; They account themselues as one , & therefore no part of this vnitie can lacke , what the other part thereof inioyeth . Hee that is a son , hath in him this loue , and hee that hath not this loue in him , is not a sonne ; for he must needes loue his spirituall kindred , who is spiritually begotten . Hee must needes loue them , because of Vnitie , because of Vniformitie , because of Puritie , and because the Spirit which begets him , is the Spirit of Loue . And as we haue an interest in our brethren , so haue wee in their prayers : they stil commend vs to God , and many times when our owne deadnesse of heart doth slacke the hand of GOD toward vs , their feruency doth cause his countenance to shine fauourably on vs . Finally , if the name of friendship bee sweet , if loue on earth be a chiefe comfort ; and againe , if the friendship and loue of good men , of men wise in the chiefest wisedome , of men true & single in heart , be the eminence of this eminent comfort ; then haue we all this in the Saints and sonnes of God . For these are our friends vnto the death , yea after death ; their loue is more equal & stable then the loue of Women . For goodnesse , they are the salt of the world , and without them the world is vnsauourie ; for wisedome , they haue that chiefe wisedome , which is to know and obtaine the soueraigne Good ; and for truth , they haue that sincerity of heart , which may giue rest to the heart that puts confidence in them . Wherefore , if it be a speciall addition in matches , to match into a good family , let vs know , that in our marriage with our Sauiour , wee match into the best family in the world ; the family of Saints , euen a house-hold of Loue , of Faith , of Holinesse , and of Happinesse .

Besides , by our vnion with Christ , we haue a new right in the Creatures . We were disinherited by the fault of our first Parents , and no part of our Fathers goods belonged vnto vs : so the vse of Gods Creatures was a very robbery of God ; for it carried a meere absurditie , that they whose liues were a continuall enmitie against God , should preserue the same wicked liues by the benefits of GOD . Therefore the despisers of God , haue no title in regard of God , to the Creatures of God . And though in regard of men they may seeme to haue a propertie in them ( it being not in the iudgement of men to define , who is not , and shall not bee the Child of God ) yet hereafter , by the iudgement of God , which shall make hidden things manifest , it shall plainly appeare , that this propertie was not by right , but by vsurpation , and by the long suffering of a most patient God . And then shal they be cast into prison , vntill they haue paid the vtmost farthing , for their vnlawfull vse of the blessings of GOD . I must confesse they haue these benefits , & that in the greatest abundance , but it is no otherwise then a prodigall borrower hath heapes of money lent , or rather as a thiefe hath bags of treasure stolne . The repayment of the borrower , makes the remembrance of the heapes lothsome vnto him , because the more they were , the greater is the burthen and account . The arraignment of the Thiefe makes him to curse the hugenesse of his bags , for the greater the theft , the harder the pardon , and the more strict his sentence . Therefore , as in the things of this world there hath beene an honest , wise , and safe Prouerbe , that a little of a mans owne , is better then a great deale of another mans : so in the Words of God we shall find a holier , wiser , and safer Prouerbe , that a little thing to the Righteous , yeelds more stedfast and vndoubtfull contentment , then the greatest reuenues of the wicked can yeeld to their vnfaithfull & vngrounded consciences . And no maruel , for they take the goods without the leaue of the Owner , and transport them to the seruice of his Enemies , fleshly lusts , and an aduersarie angell ; and what shall the Lord of these things doe , when hee commeth to iudgement ? Hee must needes render vengeance in flaming fire , to these that haue robbed him of his Creatures , and of the seruice and glorie due by them . But they that are one with Christ , are one with him who is true Heire of all things . Al things were made by him , and therefore all things are his owne , and by our marriage with him wee haue a right in his goods . Therefore truely may wee say , If Christ bee ours , all things bee ours ; for he whose all things are , is ours . And by his owne reason , if hee giue vs the greatest gift , which is himselfe , hee cannot with-hold from vs the lesser , which is , his Creatures .

Besides these , there is also a continual eie of Fatherly prouidence , that watcheth ouer vs . The Redeemer of Israel is the Watchman of Israel , and the Watchman of Israel doth not slumber or sleepe , but at all times beholdeth all his flocke . As the Sunne seemeth directly to behold & looke on euery man that looketh vp to the Sunne ; so , and much more doth the eye of GODS prouidence settle it selfe fully on euery one that is indeed a Man , euen a Man of God , which with the eye of his soule still looks vp vnto his God . And then by his prouidence God doth hedge him about in safetie , for hee seeth his dangers , to preuent them , and his necessities to releeue them . The same prouidence sends some-times good Angels to gard him , and when hee wanders , it sends buffetting Angels , to beate him home into the path of happinesse ; and through the diuers exercises of humiliation and exaltation , it keepes him in one steadie course to his soueraigne Good . Surely , it is an especiall comfort to an heauenly Souldier , to performe his seruice in the sight of his Prince ; whose eye incourageth him , fighting valiantly , whose power reseueth him being oppressed , and whose bountie scores vp all his aduentures and sufferings vnto a finall reward . And this reward is of such a glorie , that the highest degree of suffering , is not worthy of the least and lowest degree of this Glorie .

Lastly , ( though it bee hard to giue a taste of Gods blessing in this life ) the Spirit of Christ , besides the light of direction and clarification , besides the Oyle of gladnesse , besides that highest and supremest Vnion , it giues also to the members of Christ , a Testimoniall and Patent of their saluation and happinesse . The light of direction somtimes growes dimme ; the light of glorie , and the vanishing brightnesse are often extinguished ; the sauour of the oyntment for which the Virgin-Spouse doth loue her Lord Christ Iesus , somtimes is drawn vp into heauen , and the feeling of that Diuine Vnion is for a time wholly lost . But though heauen and earth do passe , yet one word of God cannot passe . Now the Word of Gods Spirit , is the Word of God ; for God speaketh to vs by his Spirit . If therefore that Spirit hath giuen thee his testimonie , that thou art the sonne of God ; if it haue shewed thee thy Regeneration , and caused thee to behold the true Image of God thy Father in thee ; from henceforth thou mayst feare and serue God without feare ; euen without the feare of totall and finall desertion . The seede of this Regeneration , is like the Father of it ; an immortall God , and an immortall Seede : therefore it cannot die , if once it hath had life in thee . Then though the windowes of thy Soule be shut vp , that no light can shine into thee ; though the voice of ioy and gladnesse bee not heard ; yea though thy owne corruption stand vp before thine eyes , like a Wall or Mount of separation betweene thee and thy God ; yea , though the terrors of God doe seeme to fight against thee : yet beleeue thou the Word of the Lord , which hee hath spoken to thee by his Spirit ; for his record is true , and he must be beleeued vnder hope , against hope . The Spirit which establisheth vs , hath warranted our stabilitie , and this Spirit is the Spirit of Truth , and what is once Truth , is still Truth , & must stifly be retained , against all contrary probabilities & apparances . Therefore are wee and may wee bee alwayes bold , amidst tribulations and afflictions , amidst terrors without , and terrors within : for the seale of God remaineth vpon vs inuiolable , and the Lord , who knowes who are his , hath told vs that we are his . Now that wee may haue the comfort of this Testimony , let vs often examine our selues , and search our hearts , to see whether they resemble God , or not ; & let vs lay vp in our memories , yea in memorialls , & records , the witnessings of the Spirit to our Spirits , against the day of Exercise and Tryall .

Thus wee see , that euen in this Life , wee are not left comfortlesse , but wee haue both Comforts and a Comforter . Yet wee still say that our chiefe Comfort is in the next Life ; yea , the next Life is the chiefe Comfort of this Life , to those whose eyes see things inuisible , and make future things present . Wherefore amidst the comforts of this life , let our eyes and hearts be especially fixed on that , because comforts in this life are but baytings and incouragements in our way vnto Happinesse , but are not themselues our wayes end .

THE ARTE OF HAPPINES . The third Part. Wherein is shewed , how Man hyeth hold on happinesse , retayneth , and increaseth it ; and finally , is put into the full fruition of it .

CHAP. I. How Man fastneth himselfe vnto happinesse .

WE haue seene what is our Soueraigne Good , and we haue seen how this soueraigne Good imparts it selfe vnto Man ; now it concernes vs to search , by what meanes Man may apply this soueraigne Good to himselfe , or rather himselfe to it . In vaine to vs it is that there is an happinesse ; In vaine it is that there is an hand stretched out , to deliuer this happinesse to vs , if we haue not also a hand to receiue it . For if there be an happinesse , and an offered happinesse , if we receiue it not , if wee haue no propertie in it , wee continue in miserie , euen in the sight of happinesse . Wee are not happy , except happinesse bee ours ; and not the being , but the communication of happinesse makes vs happy . And euen for this communication & application , is there an instrument giuen vs by him who is our happinesse : he that hath giuen a mouth to the body , to receiue the food of the body , hath giuen a mouth to the soule , to receiue the food of the soule . Yea , he hath taught vs how to open this mouth wide , that it may admit and receiue a great fulnesse of happinesse . But if in stead of telling thee how this is done , I should aske thee , what thou wouldest do for that which is better then all things ; How canst thou returne any other answer , but this , That thou wouldest giue all things , for that which is better then all things ? For , euen at that rate thou shalt be a gayner . And if thy minde bee like this answere , thou art in a good preparation for the receit of blessednes , thou drawest neere vnto it , and that thou maist not faile , receiue these directions following . The soule of Man hath two especiall parts or powers , the Vnderstanding and the Will. The vnderstanding is appointed to be the guide of the will , and vpon the will moued by the vnderstanding , should the affections , and all the members attend , yea all things that are ours . Now , if thou wilt receiue and apply happinesse offered in that God and Man , our most blessed Restorer ; first , thy vnderstanding must bee opened by knowledge ; for it must know & acknowledge God in Christ to bee that which he is , euen the blisse of mankinde , and the meanes to that blisse . As he is God , so hee is Blessednes : as hee is Man vnited to God , so is he a Mediator betweene Blessednes and Man . This thou must know , and thou must know that this thy knowledge of him is true & right . For , CHRIST being thus known , the eye of the soule is turned from all other shewes and meanes of happinesse ; and the same is fixed onely on the onely Lord and Sauiour . Being thus settled in the full assurance of vnderstanding , thou hast performed a good part of thy promise , for thou hast giuen thy vnderstanding , euen a chiefe part of thy soule , wholly to CHRIST . And if further thou desirest a signe , to know whether thou hast done this truely and really ; this may serue for a signe vnto thee ; If the knowledge of any thing for happinesse , or the meanes to happinesse , besides God in Christ , bee vnto th●● as drosse and filth , and ●●●lishnesse . But 〈…〉 vnderstanding must proceede to worke vpon thy will , & it must moue the will to open it selfe wide vnto happinesse , and being open , to sucke , cleaue , and fasten it selfe by an ardent loue , rest , and settlement vnto happinesse , certainly discouered in Christ by the vnderstanding . And indeed in Spirits , either vncorrupted or rectified , this is a natural course ; For in such the vnderstanding hauing assuredly descryed the soueraigne Good , the will presently moueth it selfe to it being deseryed , and drawes with it all the parts and powers subiect vnto it . And as for all other offers of fained happinesse it giues them this answere ; Whither shall I goe for this is he that hath the words of eternall Life & Blessednes ? Wherefore that the whole promise be performed , and that all may bee giuen for happinesse , let the will follow the vnderstanding , and wholly and vnmoueably will and loue this Treasure of felicitie , discouered in Christ Iesus ; forsaking , selling , and abandoning all things for it ; I say , let the will sticke to Christ alone by a feruent loue & desire , as vnto the alone happines , and let the same will sticke to Christ alone by a strong trust and confidence , as the alone Mediator of happinesse ; And finally , with an earnest hunger and thirst , let it surrender vp it selfe , and all things subiect to it , vnto his sauing or imparting of blessednes , which he doth by the Spirit . For thus farre must the wil proceede in working , and then only comes the crowne of the worke . For it is not inough barely to know that God is happines , nor to put thy trust in no other but the Sonne , for the imparting of this happinesse , but thou must also surrender vp thy selfe wholly to the Holy Ghost , by whom the Father powreth and sealeth blessednesse into vs through Christ his Sonne . When therefore wee haue proposed and settled the Deitie for our happinesse , & haue yeelded our selues vp to the three Persons of the same Deitie vnited to the Humanitie , for the conferring of happinesse ( I meane to God the Father , redeeming vs by the Sonne , and regenerating vs by the holy Ghost ) then hath the vnderstanding and will wrought home , euen to the entertaynement of blessednesse : and thus knowing God in Christ , euen to the welcomming of the Spirit , resting on him , resigning our selues to him , wee sucke happines from him , who is both the Fountaine & the Conduit of happinesse . Hauing done this , I know not how to inioyne thee more , though happines be infinitly more worth : for how can Man giue more then all ? And how can hee receiue more then all saluation , and a whole Sauiour ? But if thou dost not this , thou art short of that which thou art able to doe : And Mercy that accepts the vtmost of thy little power , will not accept a voluntary defect & scantnesse . Now this great dependance , fixing , and surrender of the whole soule to the whole Sauior , is that blessed affiance , trust , and beliefe . Famous in holy wisdome for knitting soules vnto the same Sauiour . Which as it hath beene approued , because it is the highest , fullest , and mightiest indeuour of the soule ; so also it is iustified by the fitnesse it hath of receiuing , and by the fitnesse and proportionablenes it hath with Christs manner of entring . It is fit to receiue , for the eye of the soule being fixed in Christ , stands as an open window , readie to receiue him who enters by a lightsome and illuminating Spirit . The eye of the Spouse thus in lightned , reflects the light to him which sent it , and with spirituall glances , shootes the arrowes of loue into the heart of her beloued ; so that hee confesseth , Thou hast wounded my heart with one of thine eyes . And no otherwise the wil wholly willing , desiring , and gasping after Christ , is a doore wide opened to receiue the same Christ , entring into vs by a quickning and sanctifying Spirit . Yea , the Will hath in it a power to hold and knit what it hath receiued , euen by a knot of vnitie . So the heart of IONATHAN was knit vnto DAVID ; and the Spouse of Christ is knit vnto Christ , and runnes after him as one tyed vnto him , and drawne by the cords of this vnitie . And surely , the soule thus knitting it selfe vnto Christ Christ also knitteth himself vnto the soule , and this is the knot of happines . Then begins that Song of ioy , I am my Wel-beloueds , and my Wel-beloued is mine . To confirme this , we haue also diuers promises , which haue told vs , that hee who giues happinesse , will enter with the gift of happinesse into this posture and station of the soule . GOD himselfe hath promised the Seekers to find , and the Hungrie to be filled , and the Sellers of all for the Treasure of happinesse , to be the Buyers of that Treasure , for which they sold all . Hee telleth the Vnderstanding , that to know God and his Sonne Christ , is Life eternall ; and that in the knowledge of God , is Mans chiefest glorying , and therefore by the knowledge of God , is mans chiefest happinesse . Hee telleth the Will and Affections ; I will be found of them that seeke me , euen of them that seeke mee with their whole heart . Hee that cleaueth to God by a strong & vehement loue , shall dwell in his holy Mountayne ; He that commeth to Christ ( that is , vpon the feete of the soule , which can bee no other then these two , the Vnderstanding and Will ) shall neuer thirst . Let vs therefore goe out of our selues , as out of tabernacles of miserie , and leaue a large and open roome for him to enter , who is the fulnesse of infinite felicitie .

Next , if wee consider Christs manner of entring ; Christ enters into vs , killing and giuing life : killing our old nature , and begetting in vs a new . These workes are chiefly and fundamentally wrought in the vnderstanding & will . But if the vnderstanding know not Christ to be happinesse , it will not stand still to haue the filme of naturall blindnesse taken from it , neither to haue an vnknowne light and wisedome ( contrary to the old nature ) infused into it . If the will bee not wholly deuoted to Christ as to the soueraigne Good , and doe not trust in him alone , as the only giuer of this soueraigne Good , it wil neuer suffer the fleshly nature , which hath so much delighted it , to be cut off & slaine by the sword of the Spirit ; nor a new inclination to be inspired into it , by which it shall be subiect to Lawes and Commandements ; and things future and vnseene , shal be wholly preferred before things present & visible . But if Christ bee knowne , willed , and trusted as our chiefest good , and the way vnto it , then let him enter circumcising , cutting , and slaying ; Our heart is only on our happinesse : Hee may doe what he will , so we may obtaine that blessed obiect of our vnderstandings and wills . Againe , our vnion with Christ is by a spirituall marriage . Now let vs consider how such a marriage may most fitly be made . Surely , wee must first know him to be the fairest of men , to be anoynted with the beatificall oyle of gladnesse and happinesse , aboue all his fellowes ; and then forgetting our fathers house , euen all the pleasures of the old ADAM , we must wholly fasten our hearts on him , and wholly cleaue vnto him , resoluing to be his alone , and to put our selues wholly vnder his shaddow & protection , and then the King will haue pleasure in our beautie ; Yea , he will loue vs , and come and dwell with vs ; If Christ bee the light of our eyes , and the ioy of our hearts , If his loue be pleasanter then Wine , euen all earthly Comforts ; If it bee hee alone whome our soule loueth , If we take delight , and sit downe vnder his shaddow , Cant. 2. 3. Then will hee set vs as Signets vpon his hand ; and as seales vpon his heart ; he will bring vs into the marriage Chamber , and call vs his Loue , his Doue , and his Spouse : Loue shall bee his Banner ouer vs : this fruit shall bee sweet to our mouth , and wee shall be no longer two ; but one flesh and one Spirit . Now if this great affiance which worketh dedication , resignation , and so an application of the Soule , yea of the whole Man vnto Christ , bee the Key of our harts , which openeth those euerlasting Doores , that the King of glorie may enter in ; let vs take heed that this Key bee put home into the locke , that our hearts be fully opened vnto him ; otherwise as much of our hearts as is shut vnto him , so much of happinesse is shut out of vs . Let vs bee carefull that this Key of Faith bee not stayed and stopt within our vnderstandings ; but let it proceede to our wills and affections , and make way to the bottome of our hearts , that Christ may enter iust as far , euen to the bottom . For as far as this Faith enters , so farre Christ followes . And as far as Christ enters , happinesse followes . Therefore let not thy faith leaue entring , vntill it hath made made roome inough for Christ to take vp his full rest in thee . It seemes that the vnderstanding is but the Porch , but the Will attended with the Affections , is the chiefe roome of Christs rest and residence . When the will is so seasoned by Faith that it hateth all felicities , but God , but willeth and desireth him as the onely felicitie , when the will toward the attaynment of this felicitie dependeth , trusteth , and leaneth on no other meanes but Christ Iesus , but on Christ it resteth fully as the onely Mediator of happinesse ; & when the will toward the attaynment of Christ , and the vertues of his mediation yeeldeth it selfe vp to no other humane inuention , but fully and wholly surrenders it selfe to the holy Ghost , regenerating & newbegetting , then is Christ sealed in thy heart , hee is come into thee , and his feet tread on the very bottome of thy soule . Thou hast taken vp thy rest in him , and hee hath taken vp his rest in thee ; and this is the inward Sabbath of this life , and an earnest & beginning of the eternall Sabbath . Accordingly , hee calls out vnto Man ; My sonne , giue mee thy heart , for in the hearts of men is the Throne of his Kingdome , and except hee raigne in our hearts , wee cannot raigne in his glorie . Thy knowledge of God in Christ must not bee dead , but effectuall and working ; and the worke thereof must be the kindling of a seruent loue , dependance and affiance in thy will and affections . Thy will againe must worke by this dependance and loue , and the worke thereof must be a dedication , and resignation of all vnto God , in Christ , taking possession of thee by the Spirit . Till thou commest to this point , thou art short of happinesse ; For this is the Centre of descending to the Spirit of Christ , and in the very ground of the hart doth the Spirit onely fasten his rootes . Wherefore giue the inmost of thy heart to the Spirit of blessednes , and know , that in giuing , thou dost rather receiue then giue . For thy gift is but the gift of a sinfull heart , & that which belongeth to it and serueth it : But thy receit is the receit of the Spirit of Life , & Ioy eternal . Wherefore it concernes thee , not to be niggardly to thy own soule ; for , as much of thy soule as thou keepest , so much of it thou losest ; and as much as thou giuest , so much dost thou crowne with happines . Thou maist perchance thinke it inough to beleeue he is thine , but if thou haue no better warrant then such a thought , hee may not bee thine . For thou beleeuest that hee is thine too soone , if thou beleeuest it , before this worke of faith hath in some measure wrought home vpon thee . It is not a rash presumption , nor a bare thought , that can snatch at Christ & make him thine , it must cost thee thy selfe before thou ▪ haue him . The getting of Christ is by the way of traffike , thou must not thinke wholly to gaine vpon him ; but as much as wee would haue him to bee ours , so much must wee striue to yeeld our selues to bee his CHRISTS Kingdome is a Kingdome of power , and hee will enter into thee as a King of power ; and it is not a bare imagination that makes way for this Kingdome , but an affiance of the heart , which actually and effectually surrenders vs vp to his Scepter and Rule . Therefore the best way is , hereby to get him first into thee , and after to beleeue he is thine . Many haue lost Christ , because not hauing him , they thought they had him . For they sought not him whom they thought they had , and so lost him , who is found by seeking . But on the other side , if thou hast felt the depth of this faith , though in a narrow breadth , know that Christ is thine , for whom thou hast ceased to be thine owne . As much as thou hast gone out of thy selfe to possesse him , so much hath he entred into thee to posesse thee ; so much as thou leauest to Christ , & yeeldest thy selfe to the renewing of his Spirit , so much dost thou knit Christ vnto thee , and so much thou drawest , yea suckest his Spirit into the innermost part of thy soule . Hee who is Goodnesse it selfe and dyed for vs , when we were sinners , cannot restraine his Spirit from vs ; when with a full trust wee haue cast our selues wholly vpon him , and with a whole resignation haue giuen vp our selues fully vnto him . Hee who is Loue , cannot resist loue ; but hee is ouercome and taken , by the feruour of our hungrie and thirstie soules , & giues vs to drinke freely of the waters of Life . Christ is the Phisician of our soules , and to be cured by him , we must deale with him as with a Phisician . Now to be cured by a Phisician , it is not inough only to beleeue that the Phisician can cure vs , nor that hee will cure vs , but this confidence in the Phisician must worke in vs a willingnesse and resolution , to take and admit his receits by which he may cure vs . Euen so it is betweene Christ and our sicke soules ; it is not inough barely to think that Christ can cure vs , or that hee will cure vs , but our beliefe must open the mouth of our soules , to receiue his medicines giuen vs in the Cup of saluation . This Cup of saluation is the Spirit by which he communicates to vs his Redemption , his Holinesse , his Eternitie . Therefore must we so belieue , that we receiue Christ ; for such onely as receiue him , haue the prerogatiue to bee the sonnes of God : so must we beleeue , that we bee baptized with the holy Ghost ; for those onely who are so baptized , shall bee saued . And if we thus beleeue , hee who neuer sent away any vncured of their corporall infirmities , that sought him here on earth , surely , hee will not denie his sauing health to any beleeuing soule , that thus heartily thirsts after him , sitting in heauen . For , the spirituall phisicke was Christs truest & most proper profession , and the cure of bodies , was especially to draw our faith thereby to behold , beleeue , & receiue his cure of soules . Therefore especially , yee sicke soules , bee of good comfort , for you the Master calleth especially . But when yee come to him , remember that yee desire to bee cured of the whole spirituall maladie ; euen of sin and of sinfulnesse ; of the corruption of sinne , as well as of the guilt and miserie that follow it : For Christ will enter into none to cure the death of sin , but withall hee will giue death vnto sinne ; neither will he by his Spirit giue any one the Life of glorie , to whom by the same Spirit , hee doth not first giue the life of Pietie .

CHAP. II. How a Man may get this facultie which vniteth Man to God .

BVt Man is brutish and sensuall , both in vnderstanding & will ; and so it is impossible for him , while he is such , to discerne a spirituall happinesse , and the meanes of attayning it ; and much more hard it is to esteeme and loue the one or other . Hee beleeues that which hee sees , & he loues that which he tastes and feeles , but his grosse palate doth not rellish this celestiall and vnpalpable happines . Therefore Man must bee lifted vp aboue this low estate of sensuall and carnall knowledge ; and to effect this , there needes a second hand of the first Creator . If the bodily sight be extinguished , He which made the first sight , can only make a new , and when the eye of the soule is so farre put out , that it seeth not him that made it , He that made it , only can giue it a new sight , whereby himselfe may bee seene . Wherefore if thou which readest thus farre , yet beleeuest not what thou readest , I wonder not , for I know what thou art : I looke not that blindnesse should see , or carnalitie should sauour spirituall ioyes . Thou art bounded with thy owne flesh , which is thy Horizon & limit of discerning . Thy candle cannot see thorow the thicke Lanterne of thy bodie , to perceiue the mysterie of the blessednes of Spirits , nor the glorie that is aboue the vaile of this visible heauen .

But perchance thou wilt aske ; If the opening of the eyes be from God alone , to what purpose shall aduice begiuen to thee , in a matter that lyeth not in thee , and which is not effected by aduice , but by supernaturall operation ? To this I answere , That although the power that must inlighten thee , doth descend from aboue , yet vsually it doth communicate it selfe vnto vs by the seruice of certaine meanes , left with vs here below . Againe , when grace doth first breathe vpon vs , it worketh by degrees ; which degrees being by some neglected , or misconstrued , it hath bred vnto them a greater difficultie & hardnesse of trauaile in the new birth ; but being perceiued and duely entertayned , they turne into Testimonials vnto vs , yea to incouragements vnto farther degrees of grace . But if thou aske mee againe , how thou shalt like or vse the meanes , when thou neither seest nor likest the happines intended by the meanes : To this I must reply , That without God , thou canst not so much as loue the meanes , yet as a naturall man thou mayest consider these things following : first , If thou looke into the best sort of heauenly Philosophers , thou shalt see among them Men wise and vnderstanding , iust & righteous , inioying both wealth and honour ; and if thou talke with those Men , they will tell thee seriously , that they most certainly see and feele an estate of happinesse ; and that they came to the sight of such an estate , by frequenting the meanes left with vs here on earth . Secondly , if thou wilt search some special works of men , thou shalt finde Writers of vndeniable worthines , who by Miracles , Prophesies , Oracles , Successe , and Victorie against oppositions , haue proued the veritie of Christian learning ; it being impossible that a Doctrine , mainly contrarie to flesh & bloud , should be aduanced so much among men , whose very frame is flesh & bloud , without the maintenance of an Omnipotent LORD . Thirdly , doe but consider what this Doctrine , which is the instrument & meanes of Life , proposeth to thee and requireth of thee . It proposeth to thee an eternall felicitie , it requireth of thee Pietie and Puritie , things of themselues desireable & excellent . But thou wilt say , that this puritie will cost thee deare ; for it is sure to cost thee all thy sinfull pleasures , and may cost thee much paine , yea thy life it selfe . But to this I may answere , That though it may cost thee something , yet vpon the matter it loseth thee nothing ; for whatsoeuer pleasures of sinne thou canst inioy , being inioyed , they dye , and come to nothing : yea life it selfe comes at last to nothing , & that for nothing : so the condition required of thee , is onely this , That what shall be nothing , if it be , may be nothing , by not being ; and to incourage thee herein , thou hast for aduantage an aduenture for Eternitie . In summe , thou art required , at the most , but to lose that which will bee lost , for an happinesse , which may and shall be found for euer . Yea for these grosse pleasures , euen in this life , thou shalt haue ioyes vnspeakeable . Howsoeuer , whether thou receiue the meanes of happinesse , or refuse it , certaine it is , that to all those that receiue the Life of blessednesse , the Doctrine of God , left vnto vs in writing , and vnfolded by his seruants properly , deputed to this office , is the vsuall conueyance of this life . God alone inuented and conceiued the remedie of Mans miserie , and a way from miserie vnto felicitie . The same God who onely knew it , could only tell it , and only by telling , can men know and beleeue it , and only by knowing and beleeuing , can men striue toward it , and so finally attaine it . So wee see that men must know and beleeue happines to obtain it , and happinesse must bee taught , if they will know & beleeue it ; and to teach this happinesse , there needeth a word of Reuelation ; and to reueile this , GOD himselfe must speake vnto vs , who alone was the Founder and Knower of this mysterie . Therefore must we esteeme this Word highly , as a great second Mercy , by which the first great Mercy deliuered to vs . Before this Doctrine , our happines was lockt vp in Gods vnsearchable purpose : but by this Doctrine , happinesse is reached out to vs , and issueth from the heart of God into the heart of Man . Wherefore let vs be farre from accounting it a vaine Word , for it is our life , and the length of our dayes , and by it wee receiue eternall Life from the Ancient of daies . For , while it is taught vnto vs without , the Vertue and Spirit of God entreth into vs within , and makes vs capable of that happinesse which is taught vnto vs .

Now , the degrees by which this Spirit vsually worketh vpon vs , are these . First , it causeth vs somewhat to discerne , & allow the truth of this Word . And next , it moues a desire of more knowledge , and of a greater taste of the Word of Life ; which is also made knowne to God in Prayer . And at length , the heart is moued with so seruent a loue vnto it , that it desires to be wholly sauoured , salted , and seasoned therewith , that the naturall Man may no longer liue in the heart , but that CHRISTS Kingdome may bee set vp therein . And so the Word , or CHRIST in and by the Word , becomes the Treasure of the heart , and therefore from thenceforth , the heart is euer thinking on his treasure , it thirsts after it , it seekes it with eye and eare .

But that thou maist not be discouraged in thy first beginnings , thou must also know , in what manner and order the Doctrine and Art of felicitie doth present it , selfe vnto thee . It will first offer to thy knowledge and meditation , the lamentable face of humane miserie , so that thy flesh perchance will feare to goe on , halfe despairing , how thou canst euer come through so great miserie vnto felicitie . But feare not ; the beginning and the end are contrarie . Thy naturall estate is indeede very miserable ; And this Doctrine doth not make it to be so ; but shewes it to bee so . The corruption of nature made thee miserable , and hid thy miserie from thee , and so made thee contentedly to continue in miserie . But this Doctrine sheweth thee thy miserie , that by shewing it , it may cure it . It shewes thee indeede the vgly face of thy miserie , but not to this end onely , to terrifie thee ; but that by terrifying , it may make thee runne a-pace from miserie to felicitie . Wherefore take courage , and come with mee , profitably to behold the countenance of miserie ; which ( as heretofore hath beene mentioned ) presents it selfe in a double aspect ; the miserie of corruption , and the miserie of punishment inflicted on this corruption ; To discouer thy corruption , thou shalt finde a strict and seuere Law , the Counter-pane whereof is placed in thine owne heart , and when thou comparest thy actions with this Law , thou canst not choose but say thou art a Creature , falne from the dutie of thy Creation , for ill doe thy actions become him , whom the Creator hath appointed to bee his seruant , and the Lord of the World . Now if thy deedes bee so vnrighteous in the sight of thy Maker , how must not that highest Lord be displeased exceedingly with these lower Lords , when hee seeth his perfection and Iustice crossed and contraryed , with their imperfection & iniustice ? when hee seeth his Creatures hyred by so many inestimable benefits , only to doe him the seruice of Righteousnesse ( which is a thing of it selfe to bee loued ) to renounce their allegeance , yea to rebell against their Creator with a course of opposition , and to loue wickednesse , more then a bountifull God commanding Righteousnesse ? Surely , the wrath of the Almightie must needes smoke against such Traytors , and rebellious Runnagates : And if the Lyon rore , how shall not the Beasts of the Forrests bee afraid ? Hence therefore the miserie of our corruption , leades vs to the consideration of the miserie of punishment . And that there is such a connexion betweene sinne & punishment , reason , experience , & Gods owne Word do teach vs . Reason tells vs , that hee who hath brought this great frame to an vnitie consisting of disagreeing parts , by proportion , weight , and measure , is himselfe a God of Wisedome , Order , and Proportion : And if he bee such , hee must needes expect that Creatures of Reason , & Vnderstanding , should also obserue Order , Iustice and Righteousnesse . For to say the truth , as by this harmonie the Word was founded , so by the same is it still preserued . But if these Creatures which haue in them a power of resembling , & pleasing their Maker , crosse him with a crosse of contrarie actions , it must needes be expected , that the Lord being crossed by his seruants in disobedience , must also crosse them in punishment , and being mightily inraged , hee will returne the malice of their owne works on their owne heads . Now wee know as the person is , so is his wrath , and as the wrath is , so is the punishment : An infinite person , an infinite Wrath , and an infinite punishment . The very instincts of decayed Nature , haue inspired the acknowledgement hereof into the terrifyed hearts of guiltie & selfe-accusing Heathens , who not knowing God but by the knowledge of nature , yet because of their wicked liues , vpon the hearing of thunder and tempests , haue feared and shunned the furie of an Omnipotent Iustice . But now I shall little need to tell thee , what experience hath already taught thee . For I doubt not , but to most that consider the life of Man , it hath appeared that the mayne course of humane life , is a connexion or succession of vnrighteousnesse and wretchednesse . Man liueth as out of the sight of his Maker , and Man liueth as out of the cherishing and fostering of his Maker , being generally thrust out vnto a warre against brambles and bryers , against the barrennesse and staruednesse of a cursed earth , which he must resist and ouer-come with the sweat of his browes . Yea , each man eateth other men , though not with the teeth of the body , yet with the iawes of a fraudulent ouer-reaching and violent soule . And yet there are further miseries wayting vpon Mischiefe : for besides visible and palpable examples of sudden iustice , executed , and sent from heauen vpon diuers eminent and outragious crimes , wee see in generall , that this sinfull life at the best , is but wise vanitie , pleasant vanitie , or glorious vanitie ; and at the worst , vexation of spirit , vexation of body , losse of goods , and losse of friends . Yea , Man is but a piece of reasonable miserie ; He hath reason to fore-see miserie , and so to take it to his hart : when reason cannot preuent it , reason to fore-see death , but not to auoid it . For as sure as wickednesse is present , so sure shal death be present ; for death and sinne , wee see daily , are in euery Man vnseparable . Now the combining of sin and miserie in this bodily life ( for this life concernes the body most , & the soule least , and so doth the misery of this life ) points our expectation to another life ; euen that there shall bee a pursuit of punishment after sinne , in that life which is most proper to the soule , & that then the bodily miseries of this life shall bee seconded with spirituall torments . But if we leaue these darker characters of reason and experience , and come to diuine Reuelations : there wee may reade running the fall and miserie of Man . And these before are described out of the same holy Writings , but here again they must be considered by the Learner of the doctrine of happinesse , that by the full search and tenting of his miserie , his miserie may be cured .

Briefly therefore , to speake what hath beene spoken ; hee shall finde in Gods Word , that wickednesse and sinne is the transgression of the Law ; that the Law being transgressed and offended , is the ministerie of death : That this death is both of soule and body , in an eternall darkenesse & absence from God , who is Light , yea in an eternall suffering of the fire of the wrath of God . For Gods wrath is a Worme & a Fire , euer feeding on the tormented soules and bodies of disobedient , wicked , and sinfull men . And now when thou hast found thy selfe a sinner , and findest also the terror & wrath of God against sinners , I know thou canst not chuse , but thinke thy selfe awhile the child of death , and thy estate fearefull . Thou wilt cry , Wo is mee , a man of sorrow , and , Wretched man that I am , and call thy body a body of death . But as I told thee before , this terror is but thy way , and not thy wayes end . It is but thy entrance into happinesse , yea it is thy aduancement vnto happinesse . For the burthen of thy miserie will moue thee to seeke for one to ease and refresh thee . The bitternes of thy wretchednesse will make thee more comfortably to rellish the sweetnesse of a Sauiour ; and the fearefulnesse of the Valley of death , will make thee more stedfastly to list vp thy eies to the Hil of God , from whence commeth thy saluation . And surely , this fruit of Humilitie doth God expect before he will exalt . Hee will haue vs confesse our miserie to be fearefull , and desperate in it selfe , he will haue vs to feele it to bee a burthen intolerable ; we must tell him in wordes and deedes , that we are weary and ouer-heauy laden , and then is it for his glorie , to helpe confessed-incurable , and desperate miserie . And to this end may we reasonably beleeue , that the fulnesse of time appointed for the comming of our Sauiour in the flesh , was so long in fulfilling , and that during the space between the Promise and exhibiting of a Sauior , there was so spare and rare , and secret notices giuen of him ; euen that there might be a manifest and confessed neede of him ; before hee should be generally & manifestly offered and shewed .

The whole World left to the state of nature , must bee odiously and vnsufferably corrupted ; the Nation of the lewes taken out as the top of mankind , and a chief part to conuince the whole , lifted vp , propped , and supported by a cleere reueiled Law , by Statutes , Ordinances , and Ceremonies , and these againe inforced by Prophets , Miracles , and Signes , I say , this Nation must bee laden with iniquitie , and wholly defiled from the crowne of the head to the sole of the foot , and so both among Iewes and Gentiles , there must be none that worketh righteousnesse , no , not one , and then is the fulnesse and fitnesse of time for the comming , and publishing of a Sauiour .

Being thus humbled in our selues , and made both needy and thirstie of saluation , then will God open our eyes , as he did the eyes of despairing AGAR , that wee shall see a spring of waters of eternall Life . Christ Iesus with the beames of his sauing health , will shine in vpon our vnderstandings , and shew them his beautie , and vpon our wils through our vnderstandings to comfort , rauish , and draw them , and this will bee doe , iust at that time when we feelingly complaine and find , that we are in the state of darkenesse , and in the shaddow of death . And now , Christ Iesus entring into our souls with free mercy and grace , to heale and refresh them , our soules in faith and feruency claspe the will and affections about him , and lay fast hold on the Lord of glorie and blessednes . And then the soule kisseth him with the kisses of her mouth , and as she needeth him most before she found him , so she loueth him best after shee hath found him . This is the path of Faith : walke therein , and liue for euer .

CHAP. III. That wee should striue to increase our happinesse , and by what meanes .

BEing knit vnto hap pinesse by the knot of a most high and blessed Vnion , wrought by that Faith in Christ , which surrenders vs vp to the sanctification of the Spirit , what remaynes but that we striue to preserue and increase our selues therein ? It is no lesse wisdome to keep then to get ; yea it is more folly negligently to lose a thing gotten , & the labour by which it was gotten , then hauing taken no paines for it , nor hauing tasted the sweetnesse of it , to haue beene altogether without it . And though the renewing Spirit bee strong in apprehension , and where it once takes roote , it will not wholly quit the ground , yea we must know that the retchlesnesse & hard heartednesse of Man , by shutting vp the heart against the dew of heauen , and by cherishing the weedes of naturall corruption , may so much grieue & afflict him , that the seede of grace and glorie , sowne in vs , may be much withered and pined . For the Spirit which is within vs , as it holdeth vs , so it lookes to bee held by vs ; as it quickens vs , so it lookes to be quickned and inflamed by vs ; And on the other side , it grieues , it pines , it drieth , it dyeth ( to our feeling , though not in it selfe ) when it wanteth comforting , incouraging , cherishing . And the Spirit being thus quenched within vs , the spirituall trading for happinesse decayeth , & so our losse of heauenly ioyes doth daily increase , yea the comforts of God in our way to happinesse doe still abate , and we are often left in a temporal hell , euen in horror of mind , & vexation of conscience , which is the night of the soule , Wisd. 17.14 . Farre be it therefore from vs , to kill that which giueth vs life , to quench that which is the Light of our darknesse , to pull backe our hand from this hand of God , which offers to leade vs to eternall Life . But let it be the most earnest indeuor of our hearts and soules , to comfort and cherish this heauenly Seede , wherein lyes wrapt our euerlasting glorie and happinesse . Let vs be merciful to our selues , by being kinde to it ; for thou canst not sow to this Spirit , but thou must sow also to thy owne glorie ; for the Spirit is a most sure Rewarder of all the seruice done vnto it . And to whom it hath beene an Author of sowing in labour , to them it will also bee a Giuer of a most blessed haruest in glorie : yea , according to the measure of sowing , shall be the measure of reaping . Wherefore let vs not bee content , onely to get this glorifying Spirit , nor hauing gotten it , only to keep it , but let vs in an vnsatiable couetousnesse , euer bee increasing it , euer be getting vpon it . How can a Man be full inough of happines ? How canst thou stint thy seeking , since there is no stine of an infinite felicitie ? and such is that which thou seekest . Surely , if thou euer didst taste thy Soueraigne Good , thou canst not but ouer hunger and thirst after him , thou canst not but cry out , Euermore giue me this water of life . Let thy worldly couetousnesse reach thee the manner of a spirituall couetousnesse . That tells thee , that goods are good , and thou canst not haue too much of that which is good Now the Spirit tells thee , that God is goodnesse it selfe , and the summe of all things that are good . Wherefore thou shouldest be still hungrie , still thirstie , after the liuing God ; neuer hauing inough of that happinesse , whereof there is still some degree beyond that which thou hast .

Wherefore fastning one foote , that thou slide not backe in the path of happinesse , aduance the other , & so march on stedfastly to the Congregation of the first-borne , to the spirits of iust and perfect Men , to the Mediator of the new Alliance and Couenant , and to the happy presence of the liuing God . Thy path is in the Spirit ; walke in the Spirit , and thou walkest toward God ; walke feruently in the Spirit , let it in flame thee , and bee inflamed by thee ; & thou walkest swistly towards God ; and the more this fire of Grace is kindled in thee , the more shall thy shining be , when thou art a Starre in glorie . For the same Spirit which is the seede of Sanctification , is also the seede of Glorification : the first it brings forth in this life , the other in the next . As certainly as it shewes the first , so certainly will it bestow the latter , and the latter in the degree of the former . For according to the power of the quickning Spirit within vs , shall be the power & excellence of the Spirit raising vs , and according to the power of the Spirits sanctifying , is the power of the Spirits quickning : Sanctifying and quickning being knit together , and so prospering together in the prosperitie of one and the same Spirit . Therefore to increase our glorie , we must striue to increase our holinesse ; and by holinesse and other helps aduancing , and supporting holinesse to in crease , comfort and cherish the Spirit , by which both holinesse and glory may be increased .

Now to know what these helps are , we must seeke in the Oracles of God , whose office and mayne purpose is to shine as a Light to mankind , that standeth in the darke place of a clouded and corrupted soule , and to guide their feete into the way of Peace and Rest. This sure Word of GOD , was giuen by GOD vnto Man , to direct Man vnto God ; And to effect this , it hath a power to make the children of men , the sonnes of God ; Yea it hath a power to nourish this spirituall and heauenly sonship , & so bestoweth a gift of growth , as well as a gift of life : for it causeth the sonnes and heires of God to grow vnto their perfect stature of Grace & Glory . The great Spirit of God , which powreth that portion of the Spirit into vs , wherein lyes our sanctification and sealing , powred also in the Prophets , Seers , and Apostles , the Word and Counsell of God . So the Spirit within vs , and the Word without vs , are neere of kin ; they haue one Father , euen the Spirit , which is God and being brethren , they must needes cherish , loue , and strengthen each other . Yea the Spirit of GOD which best knowes , how the Spirit issuing from him , may bee cherished , hath by that Word , of purpose shewed vs sundry meanes , by which that which hee hath giuen vs , may be increased . And God expects , that wee which were dead and are now raised to life by him , though in our deadnesse wee could not moue towards him , yet being quickned , wee should by imployments and exercise stirre vp the life bestowed on vs , kindling it by those helps which his Word ministreth vnto vs . So behold , O Man , a double mercy ; one , that the indeuours of the Saints may increase their glorie ; another , that meanes , helps , and directions are giuen for the aduancement and execution of such indeuours . Wee must not be still like Embrious , and children in their first conception , to haue the nourishment of life , sent in o vs without our knowledge and will ; but being now at least babes in Christ , wee must desire and sucke the sincere Milke of the Word , that wee may grow thereby ; or , being strong men , we must desire and digest the solid meate , by which wee may grow from strength to strength ; wee must by manly exercises seeke to fortifie the power of Christ in vs , and we must worke towards the increase of our spirituall estate , by heauenly traffike and marchandize , that the talents of grace being increased , may increase the talents of glorie .

But now perchance it wil bee demanded what these helps are , by which the Man of GOD may enlarge his stature , and grow vp to his head Christ Iesus . For satisfaction to which demand , I would point him to the Word of God , which is the Treasure of the perfect knowledge of this Arte of felicitie ; but yet to giue some stay to hungrie soules , that presently desire the prosperitie of the Spirit , & will not bee delayed , I may name some of the chiefest , though likewise I may leaue others vnnamed , to stirre them vp somewhat to seeke for their owne prouision . And here , as the first means of increasing the Spirit , I will name the increasing of those meanes , by which the Spirit was first receiued ; we must striue to increase that faith and affiance , by which wee cleauing vnto Christ , Christ claue vnto vs . For the more wee cleaue vnto Christ , the more Christ cleaueth vnto vs ; the more we comprehend him , the more he doth comprehend vs by a larger and fuller possession of vs . Faith increased , increaseth our capacitie of Christ Iesus , and as wee are inlarged in our owne bowels by faith , so doth Christ inlarge himselfe within vs by his Spirit . To this end let vs remember what hath beene formerly set forth , as the meanes of breeding faith , and in those meanes let vs bee the more conuersant , as wee would bee the more plentifull in faith , and more ingraffed in the obiect of faith , Christ Iesus . Briefly , let vs feruently and continually pray with the Disciples , vnto the Author and Finisher of our faith , Lord , increase our faith : Let vs be frequently conuersant with Christ Iesus , and often behold him liuely described in the Word , in the Sacraments , by hearing , by seeing , by receiuing , by meditation . The more Christ is looked on , the more trust , and the more loue , and so the more Vnion . Wee cannot looke on the fairest of Men , but we shall bee rauished with his loue ; for , hee kindleth our affections as coles of fire , and as a vehement flame . And surely , if wee looke into his Word , and into the seales of his Word , wee cannot choose ( if wee bee spirituall ) but wee must plainly looke on Christ himselfe . For the Word of Christ is the Image of Christ ; hee hath stamped on it his owne likenesse , and therein wee may see him borne , liuing , teaching , dying , & rising againe . Therein may wee behold his graces and gifts , his excellencie and dignitie , his loue vnto Men , and his labours for Men. The Sacraments also Christ hath imprinted with his owne resemblance ; and they are the characters and representations of Christ . So in them may wee see Christ redeeming by passion , and washing by regeneration , feeding and quickning by viuification , yea performing his part of the whole Couenant of Life . And CHRIST being thus discerned , what dull heart will not rise vp toward him in a stronger affiance , in a more firie loue ? Wherefore walking along with the staffe of Prayer in our hands , let vs still bee tasting of these restoratiues of Faith , that so faith being cherished , may cherish the Spirit , and the Spirit being cherished , may cherish our life eternall .

CHAP. IIII. Other helps of retayning and increasing happinesse . The first is , quicke obedience .

AN especiall furtherance and nourisher of the Spirit , is a readie and prompt obedience to the motions of the same Spirit . The businesse of our life is indeede no other , but an attendance on the Spirit , in whom lyes our dutie and happinesse , and al other businesses that are not subordinate to this businesse , are inordinate . Wherfore to the holy lusts of this liuing and mouing Spirit , must our continuall care bee attentiue , that when it moueth vs , we may be moued by it , and that the commands thereof bee answered by a speedie obedience . For the Spirit is the issue of the God of power , and is it selfe a power proceeding from that great power : now power reioyceth in action , yea these second powers grow more powerfull by action . In naturall things wee see that motion makes a thing more apt to moue , and by how much more the strength of Man is exercised , the more able and mightie it groweth . No otherwise doth the Spirit in vs . It grows mightie by a free and prosperous exercise of his might : It growes more vigorous and actiue by doing , and by mouing it is more readie to moue . If it be well followed in a combate with a Beare , ●●en a terrible and vgly temptation , it will after leade vs on to the conquest of a Lyon , euen of some raigning wickednesse , and at last will bring vs to triumph ouer a Gyant , euen the prince of wickednesse . And as it will leade vs to the increase of the ruine of vice , so it will also leade vs to the increase of vertue , & finally , to increase the reward of vertue in eternall felicitie . For as it is the naturall and kindly desire of the Spirit to beare fruit , so is it likewise his desire to beare more fruit , and by obtayning this desire , it goes on to a farther desire , and so to a farther obtayning , if our following bee proportionable to his leading . When the Spirit moueth vs to a good worke , by fulfilling it , wee haue a double profit . One is , the reward of that worke in glorie ; the other is , the increase of the Spirit by working ; who being increased , will increase more workes vnto more glorie . On the other side , by neglecting & disobaying the Spirit when it moueth , wee haue a double losse ; the first , a losse of the good worke , and the reward pertayning to it ; a second is an impouerishing , discouragement , and weakning of the Spirit , against another like occasion : for it must needes moue weaker the next time to that work , to which before it hath moued in vaine . Now farre be it from vs to stop and shorten our owne perfection ; euen the perfection of holinesse and happinesse ; which two are inseparable , & one the measure of the other . Let it be farre from vs to abate our felicitie , by lesning our obedience ; yea farre be it from vs , to grieue & stop that Spirit , which demandeth of vs , but an excellent and necessarie dutie , which is holinesse , and that with a condition annexed of the most excellent thing which is happinesse . Surely , wee discomfort our Comforter , we goe into a spirituall consumption , we dead our life , wee grudge our selues the increase of felicitie , when wee resist or neglect the sacred instincts & blessed influences of this soueraigne Spirit . Whereas on the other side , by a readie obedience we inflame the Spirit , wee adde fuell to this heauenly fire , wee giue that thing food & nourishment , which giueth food & nourishment to our life Eternall . For the motion of the Spirit tends to this , that we would doe good to our selues , by doing good to it , and that by sowing vnto it in a speedie and large obedience , wee may reape a more full and large haruest of glorie . Wherefore let vs be carefull to accept euery proffer of the Spirit , as that wherein is an vnited gift of grace and glorie . If the Spirit would exercise it selfe in the practice of some vertue , let our members , as readie seruants , runne to the execution thereof . If the Spirit stirre vs vp to a strong resolution , to make a straighter couenant with our God , & to draw neerer vnto him by an increased seruice , let vs make roome in our heart for the settlement of this pillar , and let vs giue way vntill this naile bee driuen vp to the head . If the Spirit lust for a vacation from the world , and complaine that it is oppressed with an heap of earthly imployments , let vs ease it of waight , & take from it that which surchargeth ; yea let vs giue it full and steady times of respiration and breathing , that it may conuerse with his Fountayne , and sucke new streames of refreshing from that abundant and euerslowing Spring . If the Spirit desire to warre with the flesh , and particularly with some especiall infirmitie , let vs come willingly to the fight , and helpe the Lord in his battailes ; euen this Spirit of God against the enemies of God and our felicitie ; and if wee serue him in the fight , we shall triumph with him for the victorie . Finally , if the Spirit long to cherish it self with the food of the Word , or the precious and last Banquet of our dying Redeemer , let vs bee carefull to feed the hunger thereof with the food of God in due season . So shall wee increase the life of our life ; and by the growth of the Spirit , wee shall grow more gracious here in the sight of our Creator , and wee shall grow more glorious hereafter by the increased sight of the same Creator .

CHAP. V. Another furtherance of the Spirit , is watchfulnesse .

AS Obedience doth cheere , and as it were , make ioyfull the Spirit within vs , so Obedience it selfe is supported by Watchfulnes . Therfore ( though in a second & remoued degree ) is Watchfulnesse a helpe to the Spirit , & so an Increaser of our felicitie . For a Christian consisting of a double nature , one spirituall , and another carnall , and two-fold motions proceeding from this two-fold nature , and each aduerse , yea hurtfull to the other , herein must Watchfulnesse helpe vs , that the motions of the nature of corruption and miserie , bee quickly apprehended and suppressed ; and that the motions of the Nature of blessednes and grace bee soone espied and furthered . Else on the one side , the egge of Concupiscence being grown to a Cockatrice , before it be seene , may kill ; and on the otherside , the excellent desires and pregnancies of the Spirit , which would haue brought forth the fruit of glorie , may come to abortion by a barren , miserable , and inglorious neglect . Beyond these also hath Watchfulnesse a profitable imployment : for it ought to stand as vpon the top of a Towre , to espie a farre off as well as neere at hand ; euen to descry the remote occasions of such motions , and to sound the Bel to the soule , that shee shut out the Messengers of the enemies of her peace , and louingly admit the friends of her happinesse . We are safest from euill , when euill is kept a good distance from vs ; and euill is kept at a good distance , when wee espie the occasions of euill a farre off and auoid them . Many times the occasion is admitted with a hope of not admitting the euill ; but commonly the euill throngs in close after the occasion , and approching neere vnto vs , it ouer-comes vs at handie blowes , whom it could not at the Pikes point . It is farre easier to kill sinne in the occasion , then in it self ; and to grant the occasion , and to denie the sinne , is almost as bad Logike in practice , as to grant the former Propositions , and to denie the Conclusion , is in reasoning . Therefore let vs keepe the eye of our soule broad-waking , that we lye not like waste ground , vn-hedged and vn-kept , and so become the prey and food of euery wandring Beast , euen of euery beastly affection . Let vs also stand watching in the dore of our Tent , with the Father of the faithfull , that when Angels descend vnto vs , euen the graces of God through Iesus Christ our Mediator , we may bee readie to entertayne them ; feeding them with the slain concupiscences of our brutish flesh , and the kisses of our hearts , which are more comfortable then wine .

To adde intention and earnestnesse to our watchfulnesse against sinne , three things must be considered . First , the presentnesse of the euill ; for our flesh is like Gun-powder , it presently takes fire , it breakes out suddenly vpon vs , & there is no way to bee before it , but by watchfulnesse . For when a man meetes an occasion of Anger , of Lust , or of some other passion , if he bee out of his watching , his house is by temptation set on fire about his eares , before hee sees that hee was tempted . But the watchfull man is still in his spirit , and so is still before the temptation ; yea the temptation comes still before him , and not behinde him , euen in his sight , and vnder his view . Therefore he forewarnes his owne soule , and so forewarnes her to preuent the harme which approcheth towards her . Watchfulnesse tells the Soule , here comes a temptation of Wrath : there a temptation of Couetousnesse , and another way a temptation of Lust : and then the soule knowes her busines , which is , to walke in the Spirit , and not to fulfill the lusts of the flesh : but the heedlesse man ; he hath raged , he hath lusted , he hath coueted , before hee thought hee did so ; and as a bird only by being taken , takes too late a knowledge of the snare ; so the vnwatchfull man doth first fall into some odious extremitie , and then by the feeling of his fall , knows to no purpose that he is falne , and that such a temptation was the cause of his fall ; whereas watchfulnes by fore-seeing the temptation , would haue kept him from falling . And when a Man is falne into sinne , then as much goodnesse as there is in such an one , so much sorrow there is in him also ; whereas a little care before would haue saued both the sin and the sorrow . The soule may bee kept cleane with lesse paine , then she may be clensed being defiled ; for now shee must bee washed with teares , and hardly rubbed with the rough hand of sorrow , before our Sauiour will come neere to wash away the guilt by his passion . Now that thy Watching may bee sure to preuent temptation , as soon as thou watchest bodily , watch also spiritually , and let thy watching Bee more early then Temptation . Know that thou awakest among Philistiens , therefore shake thy selfe vp , and stirre vp the gift of God which is in thee , and so put on the Armour of God , that thou maiest stand in the euill day . Put thy very first thought in order , for the further our thoughts runne astray with DINAH , the more danger of rauishment , & the harder is their recouerie . But the heart being set in tune like a clocke in the morning , it will goe the truer all the day after . Wherefore set thy heart betimes in the way of GODS Commandements , commit it to the Spirit to be guided in this way ; for the Spirit is the firie Chariot , that carrieth our soules through the way of Pietie , to the Countrie of Felicitie . But hauing thus set forth in thy way , still keepe close to thy Guide , that thou continue in thy way : for , hee that keepeth his way , keepeth his life , and hee that keepeth his Guide , keepeth his way ; but he that for saketh his Guide , hazzardeth the losse both of way and life . Surely , if the heart running astray from the Spirit , be suffered to take a full taste of naturall things , it will hardly in a long time rellish spirituall things , and therefore it is best both to season the heart , first with spirituall things , and after to watch that it doe not carnally ( that is ouer-greedily ) deuoure carnal things .

Yea beyond this , thou must euen watch thy watching , that it bee not stolne from thee ; for the craftie Serpent will often cast before thee some pleasant or cumbersome temptation , to rob thee of thy watching , if it bee not watched . For securitie which is so easie to Man , is also a chiefe ease to Satan ; For by it the gates of the soule stand alwayes open to him , and hee may goe and come whensoeuer hee listeth . On the other side , watching is somthing painfull to a man , and contrarie to Satan , and therefore man will the sooner be perswaded to forgoe it , and Satan will be readie still to perswade him . But let such know , who complaine of the hardnesse of this , and other diuine exercises , that custome makes hard things easie , and assured happines makes hard things plesant . Let them beleeue that the wages shall infinitely ouermatch the worke , and it is inough . If they belieue this , they will throng violently into heauen , and no paines shall stop them ; if they beleeue not this , they are no Scholers for the Schoole of happinesse ; for , beliefe is the ground of this learning ; their portion must be a sensuall , brutish , vanishing , and dying life .

A second reason of watchfulnesse is , the affinitie and kindred betweene our flesh and the world . There was an old contract made betweene them in Mans fall , and the world still continues the sute , though we be new married to the Spirit : there are certain cart-ropes of sinne , which were once fast tyed betweene the flesh and the world , which as the good Spirit hath out off by the knife of Circumcision , so the wicked spirit seekes to knit againe by conuersation ; for well knowes Satan , that if the flesh draw the world into the heart , himselfe also rides in vpon the world . For this is one of PHARAOHS Chariots , which still pursueth the Israelites ; the Flesh is in stead of the lustie and proud horses , the World is the chariot , and the Deuill is the Rider ; and this Triplicitie sighteth against the Trinitie in vs . Let vs therefore be euer warie , lest some tricks of the old loue passe vnespied : let vs be carefull that the corrupt flesh nibble not too long , yea not at all on the world ; for it will grow hungrie by eating ; and the taste will bee so pleasant , that it will not bee contented vntill it eate with greedinesse , and then wo be vnto vs , for wee haue receiued deepely the loue of the world , which as much as it is , so much it excludeth the loue of God , and so much it bittereth the sweetnesse of the Spirit : yea , euen in the lawfull loue of lawfull things , let our watchfulnes continue , for such haue betrayed many soules ; and while that which is lawfull , hath been too carelesly admitted , or too carefully sought ; a thing lawfull in matter , hath beene vsed in a fleshly manner , & so things lawfull haue beene carnally and vn-lawfully enioyed . The flesh hangeth so fast on vs , that it will hang fast on our actions , if we shake it not speedily from our hands as PAVL did the Viper . To doe this , let vs still mistrust the old alliance , and let this mistrust breede watchfulnesse , and let our watchfulnesse still keepe vs in a right fashion and standing toward the things of the world . Let the soule behold the world as a thing from which she is diuorced , as a thing made to bee her seruant and slaue ; finally , as a thing folded vp in the state of perishing and vanitie . Accordingly , let her looke soberly , chastly , and coldly vpon it : let her vse it as a seruant , not as a Companion , much lesse as a Master ; yea let her vse it , as if shee vsed it not ; euen as one readie not to vse it , when happinesse shall call her from the world ; or when vanitie , losse , and decay shal call for the world from her .

A third reason of watchfulnesse is , the watchfulnes of our Aduersarie ; euen that crooked Serpent , who is the Prince of darknesse , and the enemie of Mans happinesse . This is the roring Lyon , who still seeketh whom hee may deuoure ; and of this kind are specially , carelesse and secure men , for such he is sure may most easily be deuoured . This is the enuious man , that soweth tares among the wheat , while the good man sleepeth ; euen in the sleeping time of our securitie , hee watcheth most for a mischieuous & malicious seed-time . Neither let any man maruell , that this keeper of the dungeon of infelicitie , is so vigilant and carefull to fill his prison : for Enuy as a mayne disease hauing throughly seized him , this gnawing malady giues him no ease but in the ruine and destruction of others ; and the onely comfort of his wretchednesse is , to get good store of company to be wretched with him . Neither need wee to goe farre for an example & patterne of the same thing ; for very violent is the same sicknesse among men , and in them is also a communication of the same serpentine nature : for they can excellently repine at superioritie , & there is no greater quarrell among many then this , that one doth excell and goe before another . And if it be so powerfull in men , wee may allow it to be more powerfull in meere Spirits ; for the greater is the eminence of their nature , the greater is the eminence of the corruption of that nature ; according to the rule , the corruption of the best is worst . But let vs make a medicine of this Scorpion ; and this we shall doe , if the same Enuy , which keepes him waking , to deuoure , bee a remembrance to vs to keepe our selues waking , that we be not deuoured . Is not our owne preseruation as sweet to vs , as our destruction is to him ? If our enuious neighbor promise to watch vs a good turne , wee will watch our selues that wee may haue no neede of his good turne ; but this spitefull Serpent from the beginning is sealed vnder a couenant of continuall enmitie ; and shall not his malice be a spurre in our sides , and a thorne in our brests to keepe vs waking ? therefore giue no sleepe to thine eyes , nor slumber to thine eye-lids , while thou art in a life of combate ; but still beleeue ( for it is plaine enough to be beleeued ) that a watching Angell is too hard for a secure and sleeping man . Indeed it is true , he is too hard for vs in our best watching , did not a higher Watch-man keepe vs , who neither slumbers nor sleepes . The watchfull eye of that greatest Spirit , is our Preseruer against the watchfull , cursed , inferiour spirit ; but this withall wee must know , that God loues to watch ouer them , that watch ouer them selues ; his watching is an example to vs , not a discouragement ; he will haue vs to doe what wee can for our selues , and then what wee indeuour to doe and cannot , he will doe for vs : the Mariners must stay in PAVLS ship to doe their indeuours , else those could not bee safe , whom God did meane to saue . He hath giuen vs soules , and these soules he hath inlightned and sanctified , that wee might discerne and foresee Satans policies ; this gift of his he will haue vs to make vse of , and not to looke to haue that done by him , which hee hath giuen vs power to doe our selues . But if wee take away our owne watching , wee prouoke GOD also to take away his ; for if wee bee not worth our owne watchfulnesse , much lesse are wee worth his . And then if wee be wholly forsaken both of God and our selues , wo to him that is thus alone , he is one of those that are fittest to be deuoured . Euill and mortall concupiscences enter in by swarmes into such a soule , & al good thoughts are presently carried away , as seede by the Fowles of the aire . The Vine of our soul dressed with the bloud of Christ , and watered with the Spirit , is abandoned to the wildest Bore of this worlds wide Forrest . But on the other side , you cannot anger this Destroyer worse , then to spie his nets and his traps ; and if hee see you make a custom of marking and shunning them , it is great ods , but he will remoue his engines . His first plot was , to cast vs into a drunken darknesse , that hee might handle vs , being blind , at his will and pleasure . And this darknesse is the Deuils pale at this day , by which hee incloseth the sonnes of darknesse , euen naturall men , that they are taken at his pleasure . Yea such men wonder , when they see the sonnes of light , watchfull in their wayes , & they hold them to bee but scrupulous fellowes , to watch against one whom they neither see nor feare . But indeed , the lesse hee is seene , the more he is to bee feared ; for hee doth farre more hurt to them that see him not , then he can doe to them that see him . Therefore the children of wisedome lighten their eyes with the Spirit and Word of God , & by these Lamps , through the night of their owne nature , they espie the snares of Satan and auoid them . For this double-vnited Light , is the thred that must leade vs through this Maze of temptations , vnto the glorious libertie of the sonnes of God . If we abide in this Light , we are out of the iurisdiction of the kingdome of darknesse ; wee are escaped into the protection of the Father of Light , and in this light of his , we walk into his owne primitiue Light . But being translated into this Kingdome of Light , let vs not then make our selues secure , but still stand vpon our watch : for sleeping becomes the night and not the light . And as wee haue before receiued some incitements to watch our enemies , so now let vs consider some motiues which may incourage vs to watch and welcome our friends , euen the Messengers of grace , which are sent to leade vs into the Eternall habitations . To this end , let vs first weigh who it is , euen how great is that Prince which visiteth vs by such messages of grace ; it is euen the King of glory that knocks at our soules gates , by the fresh supplyes of his Spirit : Maiestie vouch safeth to visite Miserie , and Omnipotence sendeth strength to Infirmitie ; what remains then , but that the euerlasting Dores of our soules presently open themselues wide , that the King of glory may readily enter in ? We must open large windowes in our hearts , that the Sun of righteousnes may powre in a large light and heate , when hee visiteth vs in the mornings of grace . But far be it from vs , to be far from home , when God commeth to see vs . Far bee it from vs , to let him passe as a stranger that lodgeth not for a night . And surely , if he be vnregarded , & vnwelcommed , how can hee choose but scorne vs being neglected , whom hee might iustly haue despised being sought ? we are sinful and miserable creatures : and God might well haue lothed vs , & left vs in our bloud ; but now he that might haue lothed , loueth and visiteth ; and shall we dare to neglect the most great and holy One , that commeth to vs , most wretched and impure , for our owne felicitie ? let vs rather with watchful soules espie , and with humble and deuout affections entertain these heauenly Guests , the issues and sparkes of the Deitie : Let vs wonder at our owne happinesse , that our lowlinesse should bee regarded by the Almightie : finally , let vs yeeld vp to him the whole roome of this Tabernacle of ours , that hee may fully rule and raigne in vs ; for in his raigning in vs , is included our raigning with him .

For a second motiue let vs consider , what it is that this great God sendeth to vs . Surely , it is the sap of the Tree of Life , a iuyce of Eternitie , a food of life euerlasting . When his Spirit commeth into vs , it is a Light to our darknesse , a Purifier of our pollution , a conueyance of our Redemption , a celestiall Fire to warm the benummed coldnes of our spirituall bloud , a seede of liuing and perpetuall felicitie . It offers to guide vs , it offers to sanctifie vs , it offers vs iustification , it offers vs zeale , it offers vs eternall Glorie . These are presents well becomming such a Giuer ; of infinite worth , as hee is in finite ; and the least is of more worth then hee is that shall receiue them . So the greatest giueth vs gifts greater then our selues ; and what remaines but that we be inlarged in our affection , thereby to inlarge our capacitie of them , & if it were possible to equall those gifts with loue & welcome , which our owne persons doe not ? Let vs with a watchfull care , with a seruent loue , with hungrie and thirstie soules , receiue the bountie of heauen ; still remembring , that free mercie is the Ladder , by which these blessings descend vpon vs ; by which mercie alone , God becomes so familiar with Man , as to visite him . And as God is free to be mercifull , so he is free to bee angrie , if his mercie be contemned . And if once the Ladder of mercie be taken vp into heauen , then shall wee see a great Gulfe of distance and separation betweene GOD and Man . Man is far vnable and vnfit to approch to the same God being angrie , whom with a confident boldnesse hee might intreat & behold being mercifull . The way is cut off betweene GOD & Man , by changing mercie into furie , and he is become admirable in seueritie , who before was wonderfull in familiaritie . Therefore to day let vs heare his voyce ; in the present time , without delay , without stay , or let . Let vs not put him off vnto to morrow , lest wee be a generation that grieues him , and so may not enter into his rest . But if our Welbeloued put in his hand by the dore , let vs bee affectioned to him , yea let vs rise and open to our Welbeloued : & that wee may bee readie to performe this , though wee sleepe , yet let our hearts wake . Amidst the dreames of worldly pleasure , & profit , which are all but vanitie , let our hearts watch for the graces of Eternitie . Let vs giue heede to that One kind of things which is only necessary , & let our harts bee onely in earnest , when they regard the things of soliditie , permanence , and perpetuitie . Doth the Spirit cast foorth his beames to inlighten the Temple of the Spirit ? let Watchfulnesse bee readie to see this Light ; and by this Light things otherwise inuisible and inutterable : for surely , a soule thus inlightned , will see more then seuen Men on a Watch-towre . Doth the Spirit stirre vp in thee a desire of meditation , and a motion to goe aside into heauen , by the raptures of contemplation ? watch , apprehend , and follow ; and let Watchfulnesse deliuer thee ouer to obedience . Hast thou motions vnto Prayer ? vnto spirituall Ioy ? vnto feeding on the Word , or the seales of the Word ? attend and obey , and let him that hath an eare , harken what the Spirit saith vnto the Church . For thus shall watchfulnes become a true factor and seruant of obedience . The Spirit speaketh , Watchfulnesse heareth , Obedience performeth , and the Spirit prospereth .

CHAP. VI. Of Prayer .

AN inseparable companion of watchfulnesse , and an especiall aduancement of spirituall prosperitie , is Prayer : for among all the furtherances of the Spirit , Prayer goes directly to the fountaine of the Spirit , & seekes the gift of the Giuer himselfe . And indeede , whither should our indeuours most addresse themselues , but where is most of that which wee seeke ? and who should exceed him in bountie , who exceedes all in that which may bee giuen , yea in that goodnesse which is the cause of giuing ? Wherefore since God alone hath the true abundance of Spirit , yea since hee hath promised by his Sonne to giue the Holy Ghost ( Luk. 11. 13. ) to them that aske , why doe we not haste to this eternall and bottomlesse Spring of the waters of Life , where we may fill our selues freely by asking ? Grace is a chiefe gift of the chiefest Giuer : To bee admitted into the presence of the chiefest Giuer , is a great priuiledge ; but being admitted , to obtaine also a chiefe gift , is a high prerogatiue . Why dost thou not then make great vse of this thy great priuiledge ? yea , why dost thou not at once purchase to thy selfe spirituall honour , and spiritual profit , which both in prayer are together bestowed ? For if thou art one of those , whom God graceth by hearing , thou art also one of those to whom God will giue the grace of his Spirit for thy speaking . And surely , as Prayer is honorable and profitable , so it is pleasant and comfortable ; for we may terme it a little saluation , since the soule in Praier , clearing her selfe by Faith from fleshly darknesse , looketh directly to the face of God , the vision of whom is our perfect beatitude : if light be pleasant , it is far more pleasant to behold the Father of light : which , though it bee but by the glimpses of faith , yet so much as it is , so much happinesse it is . The soule , for the time , is in heauen , & beholdeth God ; yea beholdeth God , beholding her with a gracious countenance , through our elder Brother Christ Iesus . Wee see in naturall things , how ioyfully the young-ones run to their dammes , yea , children with earnestnesse apply themselues to the brests of their mothers . Surely , Man hath but one true and very Father , but one true Cause and Creator ; & how ioyfully should Man run to this his Originall , how earnestly should he suck from God by prayer , the nourishment and increase of that spirituall life , which himselfe hath begotten in vs ? Therefore draw neere vnto God by prayer , and that continually and earnestly . Let thy prayer be continuall , because there is in GOD continuall abundance to be prayed for : yea , because GOD knowes the excellency of his gift , and that it is worth long seeking , and therefore if he vse long delay in the grant of thy Petition , thereby hee teacheth thee the worth of his gift , and demands of thee a large price of earnest and continuall prayer . Surely , we make no ill bargaine , if with the Prayers of a whole temporall life , wee obtayne that which is to be inioyed by a life Eternall . Therefore bee not weary of continuance in seeking , for whiles thereby thou acknowledgest the great worth of that which thou seekest , and thine owne great neede of the bountie and supply of thy Creator , God that takes pleasure in this acknowledgement of thy prayers , will grant what pleasing & acceptable prayers doe request of him . And indeede , where canst thou in thy wants better bestow thy thoughts , and whither wouldest thou turne them from God ; since our helpe standeth only in the Name of the Lord , and there is none but God that heareth and granteth prayers ? In GOD alone is the Sabbath and rest of our soules , battered with necessities , cares , and temptations . And therfore God inuited vs by his Apostle to take cares and sorrowes out of our owne hearts , and to lay them in his hands ; for he careth for vs himselfe . Surely , if with the King of Iudah , before the Arke of Gods presence we vnfold the letters of defiance , which the infernall enemie sends vs in his firie temptations ; if with the same King being neere vnto death , especiall the death spirituall , we morne before God as Doues , and lift vp our eyes to him on high , no doubt but he that dwelleth on high will send downe his Angels of deliuerance , to rebuke Satan , & to chase him away into the deepe ; and will also send the Spirit of life , to adde life vnto our decaying life . And though prayers of length and continuance , doe not worke meerely by their length , yet are they powerfull by another meanes . For God being a Spirit , hath professed himselfe to bee pleased by the seruice of the Spirit , and the more seruice of the Spirit , the more GOD is pleased . So while in the length and continuance of Prayer , much of the Spirit is powred out , there is much acceptation of the same with God , who is greatly delighted with spirituall sacrifices . And as much Spirit in continued prayer is powerfull with GOD , so much Spirit vented and darted forth , euen in one petition , is forcible with the same God . God suffers himselfe to be ouercome by the feruencie of the Spirit , whether by degrees vttering it selfe , or all at once . SALOMON in a long Prayer , and the Publican in a short , were both heard ; the Publican shooting forth the whole strength of his soule in one petition , which SALOMON dispersed into many . But in the length of our prayers , let vs remember this , that the Spirit is the wingednes of Prayer , by which it pierceth the heauens ; and it is no longer prayer but babbling , when some measure of the Spirit doth not expresse it selfe therein . Now wee know that we pray in the Spirit , so long as by the light thereof wee behold God in Christ to whom we pray ; and the fitnesse and necessitie of the things for which we pray , and by the feruencie thereof wee earnestly desire and thirst after the things wee pray for . I must needes confesse , that some-times the Spirit of prayer & supplication doth hide and withdraw it selfe , so that we cannot perfectly fulfill all these parts , but then let vs lament our own dulnesse , and pray , or at least grone some grone of the Spirit , for the Spirit of prayer ; let vs bee earnest with God that he will open our lips , that our mouth may speake to his praise , & wee shall seldome depart without a blessing . And if God yet delaies vs ( for hee seldome finally denies vs ) let vs cast vp short eiaculations , desiring God to accept our desires to pray , and to giue vs those things which hee knowes to bee best ; ( which our hearts do implicitly pray for , though not openly ) and finally , to forgiue vs our dulnesse , and to heare Christ Iesus praying for vs . But in the shortnesse of prayer , let vs take heed that we doe it not out of idlenesse , or neglect of God , as if God were not worthy of more labour , or prayer were a thing of little profit or value ; but let such short Petitions bee vented forth , either by reason of impotency in prayer , or vpon a fulnesse of the heart , by reason of some incident meditation , or because of our shame and confusion of face , for some lothsome sinne ; when with the Publican we be ashamed to lift vp our eyes to heauen , and to enter into a sudden familiaritie with God , being so newly polluted , and hauing so lately offended him ; and then it may bee in stead of prayer with PETER , to weepe bitterly ( for GOD heareth the voyce of PETERS teares aswell as of ABELS bloud ) and anon to cast forth , Lord , be mercifull to me a sinner . I know GOD forgiueth at once , yet the comfort of that which hee doth at once , must wee receiue by degrees , and wee must not too suddenly leap out from the sorrow for sin , into the comfort of Gods promises ; but with MIRIAM wee must for a certayne time ( and that proportionably greater or lesse , according to the measure of the sinne ) I say , wee must beare the shame of offending so high a Maiestie , and by vndergoing some burthen & punishment of sorrow , acknowledge the weight of sinne , make sinne lothsome to vs , and feele it burthensome and intolerable ; and being armed to this point , that voice of Christ is then both sweetest and fittest to be heard ; Come vnto me , ye heauy laden , and I will refresh you . DAVID hauing his pardon pronounced by the Prophet , yet after he ceaseth not to feele the lothsomnes of his sinne , and in the 51. Psalme prayeth , that his sin may bee pardoned , and his iniquity purged ; that which was at once done in heauen he desires with time to feele more sealed and imparted to him on earth . Lastly , such may vse short prayer , to whom bodily infirmitie alloweth not the bent of long meditation ; of such , GOD requires according to that they haue , and not according to that they haue not , and to them a short Petition may bee accepted for a long Prayer , yea a sigh of the Spirit , may bee like a Diamond of great value , though it lye in a little roome . But ordinarily let vs thinke it best to imitate the ancient Saints , who haue worshipped God in a continuing and combined forme of prayer , the patternes whereof are often to bee found in the Word of life . And as our prayers must be continual , so stil let vs striue to make them earnest , seruent , and vehement ; that it may still appeare vnto God , that wee haue an earnest desire to bee heard . Otherwise , coldnesse in asking , may wel deserue coldnesse in granting , and since giuing is more then asking , that which doth not merit the lesser , how may wee think it should procure the greater ? Againe , God himselfe , by the Parable of the vniust Iudge , like SAMSON hath shewed vs how hee may be bound , for he hath taught vs , that importunitie is a way to ouer-come him . Earnest prayer vseth violence toward him , and thereby , we that are weaknesse , are too hard for him who is infinite power . But how commeth this to passe , that wee who haue no strength but from GOD , should ouer-come him , from whom wee haue our strength ? surely , if we looke neerly vnto it , we shall find that praier perswades God to ouer-come himselfe . It moues his owne goodnesse to ouer-come his owne power , so that we feele only the effects of power mastered and conquered with goodnes . Therefore is God by prayer , as it were , troubled and stopped in some actions , outwardly proposed to haue beene effected . So LOT holdeth the Angels hand from destroying of Zoar , a towne of the sinfull Plaine , and to her growth equally lyable for wickednesse to fire and brimstone . And MOSES hindreth and doth not let GOD alone , when in his furie hee would destroy Israel , but diuerteth the plague denounced against them . Goodnes cannot denie the importunitie of beloued-ones : The bad whereof is in an earthly father , whose bowels are turned within him , if hee cannot giue what his hungrie childe doth craue of him . But the roote here of is God , who is goodnesse it selfe , in whom is the Fountayne of that drop which wee call good Nature in Men. The same God who is goodnesse , is also loue , & loueth his Children farre more tenderly then earthly fathers ; and loue workes vpon the will to make it willing , to communicate to the beloued the fruits and effects of goodnesse . The same God is also Almightie , so that whatsoeuer streames of goodnesse , the will moued by loue would particularly distribute , the Almightinesse of GOD is able to fulfil & accomplish . Wherefore in confidence of the great goodnesse , the loue & the power of God ; let vs boldly , hopefully , yet humbly repaire vnto him , beleeuing that a power so mastered with goodnesse & loue , cannot denie a vehement & importunate prayer . But if we faile of obtayning , it is certainly some impediment on our owne side ; so that either we haue asked in an ill manner , or for an ill matter , or to an ill end , or else we haue limited the most High , telling him how and when we wil haue our request . But if wee aske for good things in a good manner , to a good end , submitting the conditions and seasons to that infinite Wisdome , to whom to submit is mans chiefest wisedome , then let vs bee assured that wee are in the way of hearing , let vs fasten our foote in that way , and resolue neuer to turne from it , though checked with the woman of Canaan , and deferred with IOB . This way ends assuredly in granting , and thou shalt either haue the same thing thou crauest , or a better . For as all Gods actions to his children are for their good and aduantage , so are also his deferrings and denyals . And this the daily experience of the Saints can testifie , who haue found that they were then heard when they thought themselues most neglected . The vision and message of the most High ( as that of DANIEL ) was botimes sent forth , though the time of accomplishment was appointed to bee later . GOD will not breake the Couenant of Prayer ; but would raise thy faith to that high pitch ; euen to beleeue that God is good to Israel , euen when thou feelest the smart of thine owne miserie , and seest the prosperitie of the wicked ; or hee would raise thy patience to such a degree , that though GOD should kill thee , yet thou wouldest submit thy self to his mightie hand ; or hee would humble , chastize , and nurture thee , that he might do thee good in thy latter end . Therfore stand thou strong in the path of prayer , and therein especially hunger & thirst after Righteousnesse , euen spirituall graces , for therewith thou shalt surely bee filled . But if with the stubborne King of Israel , being grieued , thou say , It is the Lord , Why should I seeke him any more ? thou turnest thy selfe out of the way of obtayning , thou forsakest him who is the onely giuer of euery good and perfect gift , thou changest him who only heareth and granteth prayers , for miserable helpers , who without him ( like IEROBOAMS politike Calues ) through a wise foolishnes , shall become their Masters destruction .

Now that our prayer may yet haue a farther increase of force , and so a fuller preuayling , let our prayers partly consist of praise . Let the remembrance of benefits past , accompanie the Petition of benefits to come , let vs pray that Gods Name may bee hallowed , when wee pray that his Kingdome may come more into vs . In the Law of Nature , thankfulnesse for one benefit , inuiteth another , and much more with the Father of Grace and Nature , doe thanks for a lesse degree of Grace , perswade for a greater . Praise & glorie to God , is the end and fruit of Gods gifts , and where God reapeth this fruit abundantly , there will he abundantly sow the seed of this fruit . For if Christ called his Father an Husbandman , wee may boldly say he is a good Husbandman ; and therefore he will not commit that ill husbandrie , to sow little that hee may reape little , when hee sees that by much sowing he may reape much . GOD will not bee wanting to his own glorie , by sowing smal grace , where by much grace hee might reape much glorie . That this was agreeable to the heart of God , well knew that holy Man , who was according to GODS heart , and therefore continually hee mixeth his prayers with praises ; yea sometime he plainly discouereth the secrets of this skill ; as when hee saith : Let the people praise thee , O God , let all the people praise thee , then shall the earth bring forth her increase , and God , euen our God , shall giue vs his blessing . Examples confirme this instruction . NOAH gaue a sacrifice of praise for his deliuerie from the floud , and God being praised for that one deliuerance , perpetuateth his benefit , and promiseth an euerlasting deliuerance to the earth from any more flouds . When SALOMONS Leuites , Singers , and Priests , made one sound in praising the Lord , the glorie of the Lord filled the house of God . When the Singers of IEHOSAPHAT praised the Lord , because his mercy indureth for euer ; God laid ambushments against the children of Ammon , Moab , and Mount Seir , and they slue one another . What doe these things shew , but that prayer is sharpned with praise , and it enters more powerfully into the acceptation of the Highest ? They teach vs plainly , that God willingly opens his eare to receiue his due praises , and into his eares so opened , the adioyned Petitions haue more speedie admittance . Surely , God well accepts his owne glorie ; he accepts his glorifier ; and with his person , his prayers . But as farre on the other side , doth vnthankfulnesse shut vp the bountie of God , and make it fast against our selues ; God will not long giue benefits , whereof himselfe may haue no benefit ; but if there bee gifts like benefits , bestowed on the vnthankfull ; let it be thought that these seeming benefits are very curses ; euen gifts giuen in wrath , as Quailes , and a King vnto Israel . For how can a Creator continue his bountie , when hee sees his Creature doth onely make vse of him , that he sorues his owne turne vpon him , and makes himself the end of God , and not God the end of himselfe ? Therefore euenholy HEZEKIAH , while he is more carefull to shew the glorie of his Treasures to the Heathen Ambassadors , then to giue glorie to God for his health , by which he inioyed them , the treasures must bee carried away to the same Babylon , whose Ambassadors he had intertayned with the sight of them . The heart of man being filled with blessings , must not bee lifted vp within it selfe , but it must bee lifted vp with praise and thankfulnesse to the Authour of those blessings . Therefore hauing receiued some Talents of grace , let vs returne vnto God some other Talents of glorie ; and then to vs by whom hee receiues aduantage , shall more bee giuen : but if otherwise , that which wee haue , shall be taken away . God hath put al things in order to himselfe , and vpon this order the God of order rayneth his blessings . If then wee will bee vnder his blessings , we must be vnder this order ; wee must looke towards him , glorifying & praising , if wee will haue him looke towards vs , blessing & sanctifying . Therefore in summe , Let vs pray continually , and feruently , and in al things giue thanks , which is the will of God in Christ Iesus towards vs . If wee conclude our Psalme 33. with Prayer , Let thy mercy and grace bee multiplied vpon vs , as we trust in thee , let vs begin it with thankfulnesse ; Reioyce in the Lord , O ye righteous : for it becommeth vpright men to bee thankefull . For , if thus , Psal. 66. we call to him with our mouth , and also exalt him with our tongue , God will heare vs , and will consider our prayer , wee shall againe praise God , who doth not put backe our prayer , nor his mercy from vs .

CHAP. VII . Of Meditation .

ANother speciall preseruatiue and restauratiue of the Spirit , is Meditation . Hereby the beames of the heauenly Spirit are contracted into a point vpon the soule , as the beames of the Sunne by a Cristall , whereby the light and heate of grace are increased and multiplied into a spirituall Fire . The soule goeth in from the flesh into the Spirit , and bathing and anoynting her selfe in that Oile of gladnes , shee sharpneth her sight , and quickneth her might , & becomes much abler to see into heauen , to see into her selfe , & to see and iudge the things on earth . Hereby she groweth in the knowledge & acquaintance of her soueraign Good ; hereby she takes out Lessons of a comfortable departing out of this world of vanitie , vnto her Citie of blessednes ; and hereby shee iudgeth best of her own fitnesse , for that happy voyage . And hauing iudged her selfe in Meditation , by the same , she studies to increase that which is right in her , through the remembrance of profitable motiues and documents , heard , read , or conceiued , and shee indeuoureth to cast away all that presseth downe , and whatsoeuer sinne hinders by cleauing on too fast . If we would speak of the subiect of Meditation , wee might name all that is : for al things haue in them some profitable doctrine , and are Teachers of the glorie of their Creator . But if we aske for the chiefest Matter , and that which is most aduantageable to the Citizens of the New Ierusalem , which is our present businesse : Then let the soule flye vp from this place of miserie , and take vp her rest in her only Rest. Let her thoughts bee on her happinesse , and the way vnto it , and let that be her chief meditation , which is her chiefe concernment . And that shee may draw neerer vnto happinesse , by the wings of an inflamed affection : Let her consider the beautie of the highest Essence ; let her thinke vpon a glorie , creating and vncreated ; let her thinke on the Light of that Light , which darkneth and shaddoweth the Sunne , & when shee hath thus thought , let her know , the glorie & happinesse which shee shall inioy , is more beyond her highest imagination , then imagination can be beyond any thing which is seene . Let vs also consider what God hath beene , and is to vs , as well as what hee is in himselfe : and to this end , let vs cast our inward eye on the great loue of him , who is both our Fountaine and Felicitie , our Beginning and End . Let vs consider how great things this infinite loue hath done for vs , from how great a miserie hee hath translated vs , to make vs partakers and intoyers of himselfe , and by the greatnesse of the effects , let vs ghesse at the infinitenesse of the Cause . There is nothing greater then Himselfe , and this greatest Himselfe , hath he giuen to Man , by a wonderfull and mysterious Incarnation . Hee hath also giuen the Bloud and Life of this incarnate Deitie , to ransome vs the slaues & bondmen of guilt and punishment , from eternal death . He hath giuen vs also his most pure & sacred Spirit , to purge the most lothsom corruption of our lustfull generation . He hath giuen vs infinite blessings of this life ; and all these , that we might serue him in holinesse , without the feare of our enemies , and hereafter may inioy him in that Kingdome , wherein wee shall triumph ouer these enemies . But hauing waighed ( though the weake ballances of our vnderstandings bee far vnable to beare and containe the exceeding weight of ) this infinite loue of God , then let vs consider , how wee ought to answer this loue with loue , & his mercies by thankfulnes and obedience . And when we haue found out our dutie , then let vs examine our performance ; euen whether the goodnesse of God hath had a perfect working vpon vs , and hath brought forth fruits answerable to it , and whether we haue sufficiently yeelded vp our selues vnto God , in his blessed work of making vs blessed . And herein let vs rippe vp our soules , euen the very bowels of our consciences , and let vs tent the bottome of our hearts , to feele what is sound and what vnsound in them , that the sound parts may be cherished , and the vnsound healed . If wee see any sparke of the Spirit , let vs kindle it into a fire , & let the infinitenesse of that loue which is our patterne , draw vs on by imitation , to a continual inlargement of our loue , and of the fruit of loue , obedience . If by Meditation we taste the sweetnesse of God in the Spirit dwelling in vs : Let vs thirst afresh for the liuing GOD : who the more he is thirsted after , the more hee giues of the waters of Life . So shall thirst increase that which satisfies thirst , and the satisfying of the thirst shall increase our thirst , that so the satisfaction may still increase . The Riuer of Regeneration , points vs to the Ocean of Regeneration , euen the Spirit within vs , vnto the great Spirit aboue vs . From him it confesseth that it commeth , to him it desires to returne , that so it may come larger from him , then it returned to him . But if by the inquest of our meditation wee finde , that some rebellious & aspiring sinne hath assayed and vndertaken the conquest and death of the Spirit : And on the other side , we finde the Spirit grieued , yea fainting and gasping for life : Let the soule and all the powers thereof rise vp in armes , for the suppressing of the body of death , and for the rescuing of life Eternall . Not a common fire , but the fire of Hell hath feized ; not vpon our common houses , but vpon the Temples of the holy Ghost ; what haste or care can be great inough to rescue such vnualuable habitations , from so abominable a desolation ? Let vs run therefore , and that speedily , into the water of Baptisme , to quench the firie darts of Satan ; let vs steepe our soules therein , vntil the flame of sinne bee extinguished , our soules washed cleane , restored to their former beautie , yea made fairer then before . For euen by sins may the Spirit take occasion to increase grace , though not by the nature of sinnes , but by the soueraignty of that Spirit , which powerful aboue all things , turneth all things to his owne aduantage ; of sinnes maketh a plaister against sinne , and by falls makes vs more safe from falling . The mightie Spirit of God is as powerfull as ouer : when with AARONS rod wee bee changed into serpents , God can turne vs againe into rods bearing blossoms and fruit . But that we faile not in this precious Art which turnes Scorpions into medicines , and iudgement in to mercy : Let vs obserue the true rules of iust proceeding . And first , sitting downe in the Court of Meditation ; let the sin which hath laid violent hands on the Spirit , bee brought before our consideration , euen in the vglinesse thereof . Let it appeare iust as it is , ragged , putrifide , and lothsome , without the couering of Fig-leaues , euen of partiall and deceitfull pretences . Now that we may the more carefully view and iudge our sinne ; let vs remember that this Iudgement is the Iudgement of God , and not of Man : wee sit as in Gods place to iudge our selues , that God may not haue neede to sit himselfe in iudgement vpon vs . For if we doe not iudge our selues well , God will come himselfe to iudge vs better ; he will by his punishments set our sinnes in order before vs ; and his punishments will be double ; One for the sinnes which wee haue committed ; another for the partiall and corrupt iudgement of the same sins . Wherefore without shewing mercy on these Cananites , which shew crueltie to vs , by being thornes in our sides pricking vs vnto death ; let vs take our sinnes and strip them starke naked , that euery part and circumstance of them may appear . Hauing done this , let vs in one sight , euen in a view of comparison , at once behold the purenesse and holinesse of our Maker expressed in his Law , ioyning therewith the infinite loue which hath powred it selfe out vpon vs in his inestimable benefits : And euen then let vs also look on our deformed sins , so contrarie to his puritie , and on our selues offending by those sinnes , against so great a Goodnesse . And when we thus haue seene so pure and so gracious a Creator , and withall behold so impure , vngratefull , and rebellious creatures , how can the soule chuse but flie into her owne face , to teare herselfe in pieces , for disobeying the voice , and crossing the goodnes of a most pure and bountifull God ? The sinne being compared to the Law , will appeare crooked and full of deformitie , it will be called foolishnes , and filthinesse , because it transgresseth the Lawe of the highest wisdome and puritie .

In summe , the Soule in zeale , indignation , and reuenge will pronounce iudgment against her selfe and her accomplice the body ; she will pronounce the body worthy of smart and punishment eternall , and in testimony that she beleeues what she saies , she will perchance chastise him with mourning , fasting , and aspetity ; which also may bee profitable to this end ; that the sinfull body tasting some degree of his owne deseruings , may loath that sin which deserued to feele without end and measure , the punishment which she for a season only , and in measure inflicteth on it : And on her selfe will shee likewise powre forth iudgement ; That she who was made to the Image of God , and should haue guided her selfe and the body according to that Image , for forsaking her function , hath deserued to lose both the Image of God , and the sight of God for euermore . She iudgeth her selfe worthy to passe from the darknes of sinne , vnto the darknes of punishment and eternall horrour . And in testimony hereof , she sets the Vnderstanding , Will , and Affections against themselues , to accuse , vpbrayd , and lothe their owne filthines ; so that the soule which hath doomed her selfe to deserue eternall trouble , ratifies her sentence on her selfe , by a selfe-vexation . But is this the end of Iudgement , that soules may therby despaire and dye ? No surely : But this humiliation and Prostration is the foote of the valley , which they must descend into , that will ascend to the height of the Mountaine of God : We are the sonnes of death , and to vs is appointed a space to abide in the valley of death ; That is our naturall , and first walke , and in it must we doe the homage of our naturall condition , before we may comfortably looke vp to the bills from whence commeth our saluation .

In summe , God wil haue our miserie , & consequently our neede of a Sauiour acknowledged , before a Sauiour shall be imparted .

But hauing condemned our selues and our sinnes , euen to the pit of hell , and being as sicke of sorrow , as we are of sinne , then may we hopefully go to the Phisicion of our soules , who came into the world only to cure the sicke , and to giue them only Light , who sit in darknes , and the shadow of death .

Behold , thou selfe-iudgeing and selfe-condemning Soule , thou hast preuented the Iudge of the world , thou hast done vpon thy selfe , his worke of Iustice , and hast left him nothing to doe but this worke of Mercie . Accordingly hee offers thee the waters of Baptisme , which are the waters of Life : Wash and bee cleane . And that thou mayest know how to wash vnto cleannesse , know and consider the diuers conditions of thy filthines , and the diuers operations of this Water proportionable to that diuers condition ; that so to thy seuerall kinde of defiling , thou mayest fit a seuerall kinde of washing . In thy sin thou hast contracted thy olde contrariety vnto God , thou hast brought backe the flesh vpon the soule , thou hast for the time healed vp the cut of Circumcision , and art become one with thy flesh , from which by Regeneration thou wert diuorced . So by touching this Pitch , is there come vpon thy soule a spot of thy old corruption ; and to this is added the guilt of a sinne which hath proceeded from this corruption . So art thou in a double disease ; thou art defiled by the touch of thy flesh , and thou are arrested & seized by guilt , the fruite of Sinne , the fruit of the flesh . Thou art filthy , and thou art guiltie . Now in the water of Baptisme there is also a double vertue , fitted for thy double miserie . There is one that washeth away thy guilt ; And another that washeth away thy corruption ; one that washeth away the fruite of the flesh , and another that washeth away the flesh it selfe : One of these is the bloud of Christ , the other is the Spirit of Christ ; one is Iustification , the other is Sanctification . And these two CHRIST hath inseparably conioyned , because he will haue them inseparable ; for he importeth his iustifying bloud , by a sanctifying Spirit . Whome Christ clenseth , he will throghly clense , not taking away the guilt , and leauing the corruption ; nor taking away the corruption , & leauing the guilt ; but at once clearing both corruption and guilt , by sanctification and iustification . Wherefore when wee come to bee washed by Christ , and haue recourse to his waters of Purification ( whose clensing was applyed mainly and generally to the whole body of sin , in Baptisme , if accompanied with Regeneration ; but the vertue thereof is also particularly to be applyed through our whole life ; to the particular sinnefull fruits of that body of sinne ) wee must beware of three faults ; The one , that wee begge not the water of Iustification , and leaue vnasked the water of Sanctification ; that we seeke not forgiuenesse onely , but also amendment : For if we will haue but one , we shall haue neither ; this gift of Christ being alwayes double , or not at al : but thou must ( vpon better reason ) say , as that Disciple of Christ said , Not my feet only , but my head also ; so say thou , Not the defiled feete of the guilt of my sinnes , but the polluted head & roote of those sinnes ; so shalt thou bee wholly cleane . The healing and closing flesh , must bee new ript from the soule , by the sword of the Spirit , euen by holy Conuersion , Repentance , and Amendment ; the face of the soule must bee washed with the Oile of the Spirit , to take away the spots & blemishes receiued by the pitchy touch of sinne ; and then the bloud of CHRIST will take from vs the guilt of sinnes , being formerly abandoned , forsaken , and thrust out of doores by the Spirit . A second fault is , a vehement desire and indeuour , and performance of this part and dutie of sanctification , without the confortable hope & confidence of instification . This infirmitie is most vsually found in broken & afflicted souls , who most vehemently desire renewing and reformation , yet dare not to lay hold on iustifying and absoluing . These are contrarie to the former offenders ; for they presently lay hold on Christ for mercy , but neglect the holinesse , without which no man shall see GOD ; and these striuing mainly for holinesse , by doubt goe about to put from them that right in Christs bloud , which belongeth chiefly to such as they are , euen to the humble and meek , to them that hunger and thirst for Righteousnesse . A third fault is , the misordering and misapplying of these Waters : such is the washing away of guilt , by the water of Sanctification , & of corruption by the water of Iustification . For though they bee both ioyned together , and doe not at all diuide themselues ; yet being ioyned , they are not confounded ; neither doth the one properly performe the worke of the other . Christs Bloud iustifies , Christs Spirit sanctifies ; the Iustification is not without Sanctification ; neither is the Sanctification without Iustification ; yet Iustification is not Sanctification , neither is Sanctification Iustification : the Iustice of God is satisfied with bloud , and his holinesse is pleased with purenesse in the inward parts , & in these two thus distinguished , lyeth the Tenor of the new Couenant . For , thus we finde it described , He will take away our sins , and hee will giue vs new hearts . But after wee haue sinned , the renewing of our hearts is not a purgation of our guilt , but of our corruption : the purgation of our guilt being wrought by the bloud of Christ , though imparted and sealed to our spirits by the same Spirit , by which we are renewed ; yea euen the same time : now , because in this change and renewing of our minds , the Spirit entreth into vs with fresh grace , by which entrie the vertue of Christs satisfaction entreth also , & offereth it selfe to comfort and heale vp our consciences , with assurance of forgiuenesse ( all Christs benefits being reached to vs by one onely Spirit ) therefore many times is Repentance said to be the cause of forgiuenesse : not ( as some otherwise Venerable , haue anciently misse-conceiued ) that the grace of Repentance is a sacrifice for sinne , or that Contrition & Conuersion by themselues , can satisfie for the guilt of sin , but because in the grace of Repentance the Spirit entreth , bringing also with him the grace of CHRISTS Iustification . In summe , by the admitting of CHRISTS Spirit renewing , we receiue Christ , acquitting and renewing vs as the point of the Needle of the Spirit , by which the Spirit pierceth it selfe into our hearts , bringing the pardon of sinnes repented into our soules , and the same sent from God for his Christs sake , but imparted , sealed , and ratified by the Spirit .

This washing thus fully and duely performed , and the Spirit restored to his former dominion , he commonly fortifies himselfe , by the remembrance of his late losse , and hee striues to take deeper roote , because his weaker rootes were before so much mooued and shaken . He keepes a more carefull watch against the enemie , and ( with a kind of malice ) especially against that sinne that before had foyled him . He sucks harder from hence-foorth by more feruent desires , at the great Spirit , whose Ocean supplyeth him , and filleth the Creekes of all emptie , drie , and thirstie soules : and thus is sinne turned into a medicine against sinne , and grace prospereth by her losses .

To this large and waightie kinde of Meditation , which asketh both length and strength of Intention , and requires the soule to be at leisure for it , wee may adde a lesser and a shorter sort , as it were in a portable and manuall forme to carry stil about vs for our continuall vse , to which wee may haue continuall recourse , amidst the continual distractions of this troublesome and toylesome life . This is to be stil in the hand of a Christian , as a Leuell in the hand of a Builder , that he may square out his actions & conuersations rightly thereby . The most profitable fashion of this portable Meditation , is , when in few words it comprehends the summe of our businesse and dutie , whereof there are patternes to bee found in the holy Scriptures ; or if wee list , wee may fit the words our selues , so wee fetch the matter from thence . A good one shall we find in the Epistle to TITVS : The Grace of God hath appeared , which teacheth vs to denie vngodly lusts , and to liue godly , righteously , and soberly in this present world . And in the second to the Corinthians : Whether yee eate or drinke , or whatsoeuer yee doe , doe all to the glorie of God ; and that of the Royall Preacher : Feare God , and keepe his Commandements , for this is the whole of Man . If this be practised by vs , wee shall finde this double benefite thereby : First , if we be in the beginning of an ill action , like a Rule , it will presently shew vs the crookednesse of it , & point vs to the right way from whence we haue straied : and if it haue beene too long deferred , so that the sinne is past before it was called for , then will it bee a Seer vnto thee , to tell thee thy sinne , and to deliuer thee ouer to the larger meditation of Repentance . Secondly , if thou art in a good and right action , it stands by thee to abet and incourage thee , thou art in the path of Gods protection , in the way where the Angels gard and watch ; Goe on valiantly & feare not , what man , nor euill angels can doe vnto thee . Thus shall the soule continue her flight towards heauen , if euer among shee anoynt her feathers with this Oile of the Spirit . For in this respect shee is not vnlike those flying fishes , whose wings by flying grow drie , and by being drie , lose their flying , so that still they must haue recourse to the Sea , by the moysture thereof still to make good their flight . So the soule , flying through this world vnto heauen , her wings , euen her cogitations , purposes , and conceptions will grow drie by earthly conuersation , and therefore must bee new oyled with grace , if they will carry her throughly to her iourneys end . The cares and temptations of this life , quickly dry vp the heauenly Vnction , and so the soule is in danger to fall , if she doe not often moisten her selfe in the Riuers of Oyle , which flow from the eternall Spirit : and thither doth this short Meditation direct vs .

Lastly , we may adioyne hereunto , incident & occasionall Meditations ; which will bee very vsefull vpon the receiuing of extraordinary blessings , or the suffering of vnwonted chastizements . It is fit wee should search out Gods meaning ( as neere as we may ) by the light of his Word , when he speaketh to vs in his fauors and frownes . His blessings should bee esteemed , like so many bands of obedience , and thou shouldest acknowledge both in heart and actions , that each of them calls to thee for more Loue , more Thankefulnes , more Holinesse . Yea , thou art by them led vnto Humilitie ; for when thou lookest on Gods blessings , and thy sinfull selfe at once , thou must needs cry out ; I am lesse then the least of thy blessings ; and what is man , that the Lord regardeth and visiteth him ? yea , the bountie of God leadeth thee to Repentance , and God is often to vs a patterne of ouercomming euill with good , euen our sinnes , with his Mercies . Hee dresseth and manureth many times a fruitlesse Tree , that he may receiue fruit from it . Therefore bee thou amended by his benefits , and increase thy fruit ; otherwise blessings made vnfruitfull , are the fore-runners of cursings ; and dressing , if to no purpose , is the way to digging vp and casting into the fire . Likewise , let the chastizements of God be entertayned by Meditation , vnto thy profit and aduancement . They would haue thee either to examine thy selfe of some neglected sin , or they would haue thee repent euen for thy secret sinnes ( for though thou know nothing by thy selfe , yet art thou not thereby acquited ; ) or they would haue thee humble thy proud heart vnder the mightie hand of God , or they would spurre thee to a speedier and more actiue Zeale , or they would teach thee the skill of that excellent vertue Patience , and instruct thee to loue God afflicting , and to trust in him slaying . Some of these are commonly the purposes and ends of affliction : and if thou take occasion by chastizements , to put them all in execution , thou shalt bee the surer to hit the right one , and so to bee a gainer by thy sufferings .

But ( before wee leaue this subiect ) if wee would know which is generally the best and fittest habitude of Man for the receiuing of profit by the larger and more leisurable kinde of Meditation : Surely it is when the body least burdeneth the soule , especially , when shee is least clogged with the grosse vapours of fulnesse and repletion . It is truely said by the Wiseman , That the corruptible bodie weigheth downe the soule : and therefore as truely it may be said , That the bodie rarified and lessened by abstinence , lighteneth the soule , when the eyes or eares , which see and heare the soule , are stopt vp by thick exhalations , the soule cannot tel the dul body what the Spirit of God doth tell it . But since spirituall things are spiritually discerned , surely then are spirituall things best discerned , when the bodie is most spirit-like , and least bodily . When the Lanthorne of the flesh is pared and thinned by Abstinence , then the Light of the soule shineth most cleerly through it . Saint PAVL spake of the Man that saw Reuelations vnvtterable , that whether hee were in the body , or out of the body hee knew not : so if wee will see Reuelations ( otherwise inconceiuable ) wee must striue to goe out of the body so farre by abstinence , as wee may with preseruing the bodie . For certaine it is , That the soule inlightened by Grace , if it were not for the cloud of the bodie , would shine out to vs in many notable and excellent Truths ; and therefore hee takes the true course to meete them , that goes a little out of his body towards them . And , surely such soules so walking toward God , by going out of the flesh into the Spirit , GOD hath often met with heauenly Visions , whereas others shutting vp their windows by continuall fulnes , haue lost great Reuelations ; To DANIEL fasting , GABRIEL appeared ; to PETER fasting , the Sheete was let downe from Heauen ; and to CORNELIVS fasting , euen to the ninth houre , an Angell was sent from God . And surely this latter kind of fasting seemes most profitable for Meditation ; euen the fast of the Morning , rather then of the Euening . For in the Morning after rest the Spirits are freshest , and most capable both of Light and Action ; they are most lightsome & most actiue for Meditation . And as fasting kindles the bright flame of Meditation : so the true and kindly fire of Meditation sends vp to Heauen the smoke and incense of Prayer . For fasting is an excellent Preparatiue to Meditation , and Meditation to PRAYER . Without abstinence , Meditation lesseneth her Light ; without Meditation , Praier lesseneth her might : but Meditation ioyned to Abstinence , mounteth the higher ; and Prayer mounted on Meditation , pierceth the swifter , and reacheth the neerer to Heauen . Againe , as by Abstinence we are made the fitter to meditate , and by Meditation made the fitter to pray : so by Prayer wee get a greater fitnesse and ability both for Abstinence and Meditation . Such Prayer blesleth the meanes , by which it is begotten , by going to the Father of blessings , and it is of a great power with GOD ; euen so powerfull , that some kind of Deuils go not out but by it . Let vs therefore often abstaine , that wee may often meditate ; and when wee haue dwelt awhile in Meditation , let vs goe forth into Prayer . For Prayer thus inflamed by Meditation , is as the Sacrifice of Israel , kindled by the fire of Heauen ; and such a Sacrifice is indeed onely acceptable . Without fire it is no Sacrifice : for euery sacrifice must bee salted with fire , with strange fire ( as of superstition or the flesh ) it is worse then no Sacrifice ; and therfore it must euen be the heauenly fire of Grace , which makes the Sacrifices acceptable ; and this is most fitly kindled by Meditation . And thus if wee kindle the fire of Grace by the Bellowes of Meditation , this fire that now guideth , moueth , and comforteth our soules in the Pilgrimage of this life , shall in the next life breake out into a flame of Glory , wherein we shall bee inthroned like the Sun , shining before the lesser Starres in brightnesse , as we haue here excelled them in Holinesse .

CHAP. VIII . Of Association .

AS euery strong thing is made stronger by the combination of a like thing vnto it ; and as the heat is the more increased , by the meeting of diuers things that haue heate : So is also the Spirit increased in vs , by the fellowship of them that haue the Spirit . When spirituall Men ioyn their spiritual strength together , they will , like DAVIDS valiant men , breake more strongly thorow the Hosts of the Philistians temptations , obiections , and afflictions , and fetch away more safely and soundly the Waters of Grace from the Fountaine of Life . This Association of Saints is that Bed of SALOMON , wherein two lying together , haue heate : but he lyeth in the Bed of woe , that lyes alone . When two strings of diuers Instruments are set to one Tune , if one of them bee mooued , the other leapeth , and danceth : And how can it bee , but that when two men tuned by one Spirit , do meet , the Spirit of the one must needs reioyce and be liuely , when it heareth the voice of the Spirit in the other ? IOHN BAPTIST being sanctified with Grace in his Mothers wombe , euen in that wombe springeth for ioy , at the voyce of that Virgin , who was intitled , Full of Grace . Yea , ELIZABETH her selfe falleth into an heauenly Trance ; and rising aboue her selfe , she is filled with the Holy Ghost , and prophesieth the blessednesse of the Virgins Son . Surely , there is not a more pleasant and comfortable thing then Harmonie : for it is indeed the ground of all pleasure : Now the chiefest Harmony is of the chiefest things , and these are , Spirits : The highest of this kind , is in the highest Spirit , euen of himselfe , with himselfe . The second , betweene the highest and the lower : And the third , betweene the lower themselues . From this last Harmonie doth arise both ioy and incouragement ; our Spirit first is cheered , then incouraged , and so aduanced in the way of Holines . The Saints of God , either by their gracious words , or holy Examples , stirre vp the gifts of God in vs ; they eyther adde something to our Zeale , or something to our knowledge : yea , if they be inferior to vs in both , yet by instructing and prouoking them , we many times instruct and prouoke our selues . Surely there issueth oft-times from the meanest something which may better the best , either immediately , or by the consequence of some Meditations , awaked by conference . Euen in the communication of the Spirit , the Spirit increaseth , and our Talent , by lending , multiplyeth in the most profitable and commendable Vsurie . For the Spirit is so excellently good , that it desires to haue his goodnesse communicated , yea , it will reward thee that giuest it abroad , by increasing thy abilitie of giuing . So art thou made a great gainer , for it is doubly multiplyed to thee ; as it is the Bread of Life for thy eating ; and as it is the Seed of Life for thy sowing ; the more thou sowest , the more mayest thou eate , and the more mayest thou sow .

Wherefore let vs not , as some doe , forsake the fellowship & communion of Saints ; Let vs not make the Spirit in vs both dumbe & deafe by separation and diuision ; for such it is when it cannot heare , nor speake the language of heauen . Let vs not depriue our selues of the great benefits of spirituall traffike & commerce ; thereby knitting vp and stopping the prosperitie , growth , and enlargement of the Spirit . Let vs not bind our selues to our own infirmities , falls and wants , for lacke of opening and communicating our estates ; for many haue falne and neuer risen againe , because they haue gone alone , neglecting the companie of such who could haue giuen them the hand , to raise them from their falls . Wee are all Brethren and Countrimen , and withal Pilgrims in a strange Countrie ; How glad should Brethren and Countrimen be to meet in a strange Land ? especially in the Land of enemies , such as this World is . For this World shunneth vs , it hateth vs ; our persons and our courses are odious , because contrarie to them . How should their strangenesse & malice increase our mutuall loue and conuersation ? How much more need haue we to counsell & conferre each with other , since wee liue as it were in a siege of temptations and persecutions ? And if the wisedome of Religion cannot perswade vs , let the patterns of Nature , which are the books of the Ignorant , teach vs ; let the herds of Beasts , and the swarmes of Bees , & the flights of Doues instruct thee , to beleeue that things of one kind preserue and cherish one another by mutuall societie . But if for all this , wee will needes bee strangers one to another , differing and dissenting among our selues . Let vs be sure that we then rip that loue from our selues which is the badge of the Family of God ; wee lose the comfort of loue , which is one of the greatest in our way to happinesse ; we separate those whom God hath knit together ; we lose good instructions and good examples ; and finally , wee weaken our selues by diuision , and make the scattered Armie of God , a prey vnto their pursuing enemies . Let vs much rather , with the Prince & Prophet , reioyce in them which excel in vertue . Let our delight bee in the Saints on earth , and let the sons of God loue their Brethren , begotten by the same Father . Let vs confirme and prouoke one another to good works . Let vs associate our selues to them , who by word or deed can supply our spiritual defects ; from whose speech wee may learne what wee know not , and by whose exhortation wee may bee mooued to performe that , which wee know and doe not ; and by whose examples wee may haue vertues patterned vnto vs , & shewed to bee possible , yea easie to the resolute man of God . But neuerthelesse , in this Christian good fellowship doe not pull out thy owne eyes , that thou mayest loue all alike that carry the title of Christians . Thinke not all them to be Israel , that put on the name of Israel . Where thou seest no contrarie cause , there let charitie carry away thy affection , but in a degree , according to the degree of vertue . Yea , though thou seest fals and slips , if acknowledged and recouered , restore such a one with the Spirit of meeknesse , lest thou haue need also to be restored by him . But if thou seest one couering a continuall Couetousnesse , Pride , Malice , Oppression , and such other sinnes , with a long & thicke cloke of Religion , let thy companie to such a one be a conuersation of reproofe , and the doctrine of SIMON PETER to SIMON MAGVS , or let it bee no companie at all . These are they , for whom chiefly the Name of God is ill spoken of among our Heathen Christians . These be they , that set Religion to the basest & lowest seruice , euen to the attendance and supportation of sinne , which of all things else it most hateth and detesteth . These be they , that make Religion to bee most dangerous and hurtfull to those who haue most Religion , if withall they haue not the wisedome to discern Spirits . These be they , that vse the Word of God , to aduance & prosper their owne wickednes , and consequently , their owne damnation , and certainly their damnation sleepeth not , but euery Sermon which they heare , increaseth their heape of wrath , against the Day of wrath .

Now as wee should generally apply our selues vnto the societie of the Saints , so should we striue to bring Saints into the places of neerest vse and societie . For goodnes being so neere vs , will continually bee doing good vnto vs . Whereas on the contrarie , gracelesnesse by the continuance of conuersation , will be still infecting quenching , and killing of grace . Ancient examples of wretched Memory , haue confirmed this at large ; the greatest and the broadest miseries hauing beene brought on mankind , by the mischiefe of such infectious societie . There was but one man at the first , and in him was all mankinde ; and in him all mankind fell into destruction , by his beleeuing a seduced wife , and their both associating and beleeuing a seducing Serpent . Yea there is before vs but one great World , and by the conuersation of the daughters of men with the sonnes of God , this world was both corrupted and drowned . After that deluge there was but one Nation chosen by God , as a pattern and Master-piece of the World , in which God , by miracles & precepts , mounted and improued mankind to his vtmost height , to see what Man could doe towards his owne happinesse and saluation , & this chiefe Nation , yea the chiefest one of that Nation became abominably sinfull by conuersing with sinners . And can a part thinke to stand , where the whole hath falne ? Or can our weaknes thinke to ouer-come that enemie , before whom such strength and wisdome lies vanquished and subdued ? It cannot be expected . Our vaine and groundlesse presumptions may puffe vs vp with an opinion of conquering , but that very presumption is the mayne thing , that by such perswasions leades vs to bee conquered ; and by telling vs of Victorie , it leades vs on valiantly to be beaten . And let vs assuredly beleeue this , that if there bee the like prophane marrying , and the like taking in marriage , as there was in the dayes of NOE ; the like eating and drinking , euen such wicked & heathenish good fellowship ; the world that now is , will bee as ripe for Fire , as it was then for Water ; it will haue as much need of burning , as it had then of drowning . But let the wise of heart hasten this day rather by their prayers , then their sinnes ; and to preuent sin , let them walke as sonnes of Light , with the children of Light , and haue no fellowship with the works , or workers of darknesse .

I know right well , that the fewnesse of those , who enter into the straight gate , doth impose vpon vs a difficultie of fitting our selues round with the societie of Saints . I know also , that the necessities of this life , doe forcibly carry vs into the companies of prophane & godlesse men . Yet let vs remember to striue stil for the best , to account the euill as thornes in our sides , and let vs finde willingly a trouble & vexation in their companie ; but neuer satisfaction , rest , and contentment . Let our hearts bee to the Saints still , euen to the seede of the Womans seed , and let there euer be a horror in vs , and reluctation against the seede of the Serpent . Let vs doe our indeuor continually to vnwinde our selues from the wicked , and from the need of their societie . And let vs take heed , that we doe not too easily despaire of accommodating our vses and occasions by some of those sanctified few , especially in that place of neerest Vnion , which requires but one ; and that one in the Lord : GOD hath promised the seekers to find , and that hee will withhold no grace , nor blessing from them , which seeke blessings for his Glorie .

To conclude , conuerse also with the dead ; heare and reade their Actions and Sayings ; thou shalt finde that the dead will quicken the dead , as the dead Prophet did the dead Souldier . The spirit of the dead will enter into thy dead heart , when thou considerest their excellent Actions and heauenly Meditations ; The zealous heate of their spirits remaineth yet in their words and actions , and by these will enter into thee , to raise thee vpto the same degree of feruence in the Spirit . The first Loue was the best Loue , and the first louers were the best louers . The Apostles that were neerest to Christ , were neerest to him in Loue ; & those that succeeded the Apostles in time , succeeded them best in Loue : for then did the Kingdome of Heauen suffer greatest violence . I know that God is stil mightie in his Saints , but I know also , that in these first times the fire of Loue was more generally vehement ; for then they did euen dote vpon Martyrdome , and by their forwardnesse of suffering , daunted many times the fury of their Persecutors . But on the other side , it hath beene fore-told , that in these last Times , Loue shall waxe cold , and men shall loue pleasures more then God : whereupon the World shall bee consummate . Therefore let our cold Loue warme it selfe by the communion of their hote Loue , and let no man so much condemne the Fathers for Errours , as admire and imitate them for Zeale . Let vs be followers of them that followed so vehemently after Christ , yea , of all such which since their daies and euen at this day , haue beene followers of those followers of Christ . Thus compassed with a cloud of witnesses , the testimonies of their loue will powerfully perswade vs , to cast away all that presseth down , and the sinne which hangeth so fast on , and to runne more actiuely and swiftly in the race of Pietie & Glorie which is set before vs .

CHAP. IX . Of Humilitie .

TO increase in the Spirit , and so to grow in happinesse , wee must carrie about vs a perpetuall Humilitie . For Humilitie is the Fore-runner of Grace , and it neuer goes before , but Grace followes after . This excellent Vertue casts out the old ADAM , and makes roome for the New ; it puts away the fulnesse by which wee are full of our selues , and so makes place for Christ , that we may bee full of his Spirit . Man ( as before ) hath gotten a God-head into him , hee is filled and puffed vp with his knowledge of good & euil , euen with a selfe-happines , which keeps out the true Happinesse . God will not haue any gods but himselfe , neither will he allow Man to haue two Felicities , but he imposeth a necessitie on him to loue the one , and hate the other , to lose the one , and to gaine the other . Therefore as much as wee retayne of this corrupt felicitie , so much doe we abate of true Happinesse ; and the roome that is giuen to the one , is denyed to the other . And surely too true it is , that euen after our Regeneration , there abides a great remnant of our proud corruption . It is of kin to the Serpent which perswaded it ; when the head of it is broken in pieces , the tayle will still bee moouing . And in what degree this corruption remaineth , in that degree is grace abated ; but in what degree this swelling euill is abated , in the same degree is Grace increased . Therefore if we be much proud , wee are much gracelesse , if we be much humble , we be much gracious . Wherefore let vs take vp Humilitie , which as a Corrosiue will fret away the proud flesh , & make way for the prosperitie of the liuely and quickning Spirit . Towards this , let vs consider that the Naturall Man , being stuft vp with himselfe , and not regarding any thing beyond the Lust and Law of his owne heart , sits downe in himselfe , and takes vp his rest , Sabbath , and felicitie in his owne imagination . But while God is vnregarded and vnsought , he also as little regardeth these vnregarders ; yea hee beholdeth the proud a-far-off . He knowes the weight and end of their swelling , that it is Nothing , that ere long it shall come to Nothing ; and that at last these swellers must come before him as a Iudge , who refused him here for a Sauiour , and happinesse . On the other side , the spirituall Man plainly seeth , that this imaginarie happinesse of pride , is true miserie : since Man , the more hee stands vpon himselfe without God , the more weakly & wretchedly he stands ; and the fuller Man is of himselfe , the fuller is he of Corruption , Vanitie , and Miserie . Therefore desireth hee to goe out of himselfe into God , & to vnlade himselfe of himselfe , that hee may be filled with God ; hee purgeth his heart of the tree of false knowledge , that he may satiate it with the Tree of Life . And Humilitie hauing thus fulfilled her Worke , then enters Grace into the Soule so swept and trimmed ; for the same God who resisteth the Proud , giueth Grace to the humble . God will be a welcome , and not a fulsome Guest : he loues not to come when there is no neede of him , he desires not to thrust vnnecessarie Happines vpon Men sufficiently happie . But the hungrie soules hee filleth with good things , he guideth the meeke & humble , in his wayes , and the poore in Spirit are allowed only to receiue the Gospell . These haue set open their doores to the King of Glorie ; they haue forgotten their Fathers house , euen their naturall condition , and therefore the LORD hath pleasure in their beautie . His Light takes pleasure , yea , gets Glory in comming into confessed Darknesse ; his Grace is delighted , and magnified , by pardoning and sanctifying an acknowledged corruption , and his blessednesse reioyceth in blessing apparant and desperate miserie . Wherefore let vs striue for a practicall skill of this profitable humilitie ; that by not louing our selues , wee may loue our soules best ; & by the greatest emptinesse , we may purchase the most true & happy fulnesse . To this end let vs euer be pricking the tumours of our nature , that we die not of a spirituall Timpany . Let vs striue to make our selues nothing , that hee which made all things of nothing , may make some-thing of vs . Let vs willingly walke downe into the Vale of humilitie , from whence God calls for all whom hee exalteth vp to his holy Mountaine . And for the furtherance of this holy vertue , let watchfulnes vndertake , as a speciall part of this taske , to marke the first swellings of the heart , that they may bee abated , as soone as lifted vp . Let no degree bee allowed to that , which so much as it is ; so much euill , so much losse it is ; so much haue wee offended God , and so much haue wee abated his Grace . But still let vs be paring and fretting off the proud flesh , with meditations of our owne naturall miserie ; and miserable condition , with the asperitie of the exercises of Humiliation , & with feruent and violent Prayer sent vp to the Giuer of perfect gifts . Let vs intreate him , that hee will discouer vnto vs , our selues , & himselfe ; our owne vilenesse , & his Glory ; that so wee may rightly glory in Gods true Glorie , & not ( like Fooles ) in our owne shame . In our Meditations let vs fasten our eies on the wickednesse of Man , & the wretchednes deseruedly annexed to it . In our wicked corruption , let vs first see our owne blindnes , and bring our darknesse into the light . There shall we see , that we see little or nothing ; yea , in the mayne matters of our life , such as are our beginning and end ; whence we come , and whither wee goe , wee are naturally blind . Therefore our life is but a thing at randome , without knowing what it doth , and wherefore it is . And if we haue gotten a little knowledge , then let vs behold our filthinesse : How doe wee defile our selues in the things which wee know ? how weake are our resolutions of Pietie & Vertue ? they are like a Mist or the Morning dew , blown away and dryed vp with euery blast of Temptation : So that they seeme to be set vp only for shewes ; and to stand no longer then nothing toucheth them . But the motions of our concupiscence are strong , and continuall . The flesh of Man is powerfull vpon the Soule , and in Man that opinion is verified , that the Earth runs round , and the Heauen stands still : For there breatheth vp from the defiled bodie , euen the Earth of Man , a continuall , and mightie Venom , which by perpetuall motion changeth the aspect and influence of the heauenly Soule , as it selfe lifteth . But the whiles it fastneth and nayleth the Soule , that shee cannot stir about her owne businesse of Immortalitie , but shee must wholly fixe and employ her selfe in a carefull studie , how to execute fitly the lusts of this beastly dust . And if at any time the Soule lothing the filth and mire wherewith shee hath sullied her selfe , euen to vglinesse , lay downe a plot for repentance , euen for the clean washing of her face ; how soone doth the old dirt of sinne spowt into her visage again ; so that her businesse in this life , if it be a life of penitence , seemes to be nothing , but a washing of that which is fouled , and a fouling of that which was washed ? and if wee turne our eyes from this filthines vnto the bordering wretchednesse , we shall find our selues subiect to a thousand infirmities : Miserie & Vanitie haue both liuerie and seisin in vs , and we are their Tenants for terme of life . One trouble calleth to another , as the waues of the Sea ; and miseries , like Beacons , giue notice one to the other , vntill the whole life of man bee set on fire . The sound of the old is but newly gon out of our eares , but there is a new which presently soundeth as ill as the old . It is the very kind of man to bee miserable while hee breatheth ; as it is the kinde of sparks to flie vpward . And if a man striue to cure his present miserie with present mirth , commonly the miserie of such is not taken away but changed , and of temporall made eternall . The rich Man that was euery day gorgeously arrayed , and euery day fared deliciously , ended his luxurie in miserie , and his iudgement is , Thou hast taken thy pleasure , therefore art thou now tormented . The cure of our miserie must be by vulneraric potions , not by outward playsters , by the bloud and Spirit of Christ inwardly receiued , not by the naturall Balme of Gilead , euen the pleasures of this world . The things of this world are , to serue and cherish vs in our way to happines , not to be taken as our happines , or the absolute cure of our miserie . For if so vsed , they cure our miserie , but with a greater miserie , and by making vs happy , they make vs lose a greater happinesse . Thus must man bee content to see himselfe of himselfe , wretched and miserable . He must needes crie out , What is Man , that he is so regarded ? And Man is of a short continuance , and his life is full of trouble ; & surely , Man is altogether vanitie . Hee must also complaine of his filthinesse ; our righteousnesse is as a filthy cloth , and if wee should wash our selues , our clothes would defile vs . In iniquitic haue we beene begotten , & conceiued in sinne : And who can bring a cleane thing out of filthinesse ? Thus lothing and condemning our selues , and being weary of our selues , Christ IESVS stands with open armes , ready to receiue such weary & laden soules , and to refresh them . Hee will refresh vs with the Riuer of the Citie of God , euen with fresh streames of grace : and the holy Oile shall drop downe from the head of our high Priest vnto vs who are the skirts , euen the humblest parts of his garment : And then shall wee be filled with the sweet sauour of Holinesse , and life Eternall .

CHAP. X. Of Patience .

LAstly , for the preseruation & aduancement of the estate of Happinesse , wee haue great need and vse of Patience . Our need of patience is absolute , because the Saints of God are here with the rest , in a world of miserie , and beyond the rest in a world of enmitie . Euery houre there is a likelihood of some trouble and temptation ; and euery trouble without patience ( which is the Ward of the soule ) breaketh in vpon the soule , and carries her away into tumultuous , enormous , and vnreasonable perturbations . But on the other side , Patience raileth in the soule amidst the prease of temporall euils , and keepeth her in a continuall quietnesse and repose , & consequently in an abilitie of iudgement , discretion , and direction ; and this is a first and chiefe vse and benefit of Patience . For doth not that greatly aduantage vs , and the graces bestowed on vs , which makes vs Owners and Masters of our selues & them ? By Patience wee can , with the Centurion , call for this seruant , and hee commeth ; and send that Souldier , and he goeth . We can make vse of our vnderstandings , and by our vnderstandings , of those very euils , which are the subiects of our patience . We can make vse of our wills and affections , to will and loue God ; to will and loue that which GOD wills and loues ; yea to will and loue the very troubles and incumbrances , which vrge and presse vs . Hence come those excellent voyces ; Though God kill me , yet will I trust in him : and , Before I was chastized , I went astray , but now doe I keepe thy Lawes : & , Blessed is the man that beareth the yoke in his youth . Hee sitteth solitary and is quiet , because God hath laid it on him . By Patience wee can make vse of our memories , to call to mind the mercies of God in old time ; how our Fathers trusted in him , & were deliuered ; yea how often God hath beene our helper , and therefore wee need not to feare what man can doe against vs . Hereby wee may also call to mind , those wise and holy Precepts and counsailes , which euery wise and holy man doth prepare , and lay vp for times of trouble and temptation . For it is fit that in calmes wee should prouide for stormes ; we should in the quiet times of life sit downe , and according to our Sauiours most prudent aduice , cast vp our reckonings , what the forces of our enemies be , what kind of fighting they vse , how their wounds may bee preuented , and how cured , if suffered for want of preuention . Hee that hath performed this act of consideration , he fitteth himselfe with spirituall armour , proper to each kind of conflict . As soone as he sees the trouble , he chooseth out a fit shaft to pierce and encounter it ; when he sees the blow comming , he knowes the Ward that must defend it . And all this is put in execution by the benefit of patience . For the impatient lyes open to al blowes ; his wits are confounded , & when he should hold vp his shield , hee striketh with his sword , and when he should take an arrow from the quiuer of the Spirit , he catcheth at a club proffered to him by the flesh . To such a one all things are confused , hee is besides himselfe , and therefore knowes not the choise of actions . Againe , by patience wee haue the vse of Charitie , a principall and Mother-grace : For hereby euen in the midst of persecutions , we can pray for our Persecutors , and say , Father , forgiue them , for they know not what they doe ; and , Lord , lay not this sin to their charge . This qualitie of ouer-comming euill with good , and likewise the helpe of patience toward the performance of it , must wee beleeue to bee a chiefe preferment to a Christian in this race vnto glorie . For certainly it is so neere a resemblance of the perfection of God , that God exceedingly delighteth in the doers thereof , and takes speciall notice of such ; as those who are lifted vp aboue the dregs of humane corruption , into a high participation of a diuine and godly Nature . They are good out of an inward goodnes , and not because they looke on good and pleasant obiects . For whatsoeuer their obiect is , they are still good , & account the excellency of goodnesse , and the fauour it hath with God , to be sufficient causes of goodnesse though in the world they see nothing but euill , which of it selfe deserueth onely euill . And that this must needes procure a great loue & blessing from God , doth appeare by the effects it worketh in creatures infinitely inferiour to God , yea impure and depraued . For , euen SAVL himselfe , whom the Deuil draue to the hunting of DAVID , as a Partrich in the Mountaynes ; this SAVLS euill and wicked rage , melteth away with the beames of DAVIDS shining and glorious goodnesse ; and being preserued by him , whom hee sought to slay , he is so ouercome and changed by that goodnesse of DAVID , that he is inforced to blesse him as a sonne , whom hee had taken such paines to slay as an enemie . And if a cursed man can doe this , how shall hee blesse , that is the Father of blessings ? Surely , let our soules firmely dwell in this Truth , that those actions which are most perfectly referred to God , and haue no end but God , are most fully rewarded of God ; and as much as any outward thing doth share in the end , so much doe we lose of our reward , and so much of our reward must wee looke of that End which did set vs on worke . Now where euill is offered , goodnes cannot well propose any end , but God , in bestowing it selfe for euill . By patience also , wee make roome for Faith , and like a good child it cherisheth the parent that begate it : for , while patience keepes the house of Man in quietnesse , the vnruly and tumultuous affections being suppressed and stilled , the soule is at leisure to look abroade with the eye of Faith ; euen to looke within the vaile , and there to see & comfort her selfe in eternall ioyes , presently possessed by Hope , which as an Anker both sure and stedfast , is there alreadie vnmoouably fastned . By Patience also , haue we time and place for the excellent instrument of Prayer , to fulfill her worke of piercing the heauens , & presenting our necessities & griefes to the Throne of Grace . And commonly the prayer of the patient returnes with this comfortable answere : In a time accepted , and in the day of saluation haue I heard thee : for , the patient abiding of the meeke shall not perish for euer . And that we may yet bee a little more in loue with this beautifying and beautifull patience , let vs looke her somewhat stedfastly on the face , and particularly desery her excellent proportion . If thus we doe , we shall find , that patience is placed by God in the heart of man against troubles ; as the cliffes against the waues of the Sea ; for , by patience God saith to the flouds of persecutions & vexations , Hitherto shall yee come & no farther , and here shall yee stay your proud waues . It is the hedge of GODS Vineyard , euen of the blessed Spirits of the Saints , which hath fenced them in the bloudiest times , against the wildest Bores , euen the fiercest Tyrants . The body might bee broken by torments , but this brazen wall of the soule could neuer be battered ; it is a kind of metall that is fitted of purpose to indure the fire , euen a firy triall , and to bee made brighter thereby . This she doth , and how can she doe otherwise ? for she is borne of heauenly Ancestors , and fetcheth her originall from the Highest . The power of the most Mightie doth sustaine her , & how can it be but she must then be mightie and powerfull ? For Patience fetcheth her strength and life from Hope , Hope from Faith , Faith from Christ , Christ from God . If it were not for Hope , the heart would breake with impatience ; if it were not for Faith , Hope would dye and starue , as being without a roote ; if it were not for Christ , Faith would perish for want of an obiect . And without the Godhead , the Manhood of Christ were not a sufficient foundation of Faith . But now the Godhead supporteth and inableth the Man-hood of Christ by a mightie Vnion ; Faith groundeth an vnmouable foundation vpon Christ , being God & Man ; Hope violently layes hold on the ioyes truly discouered by Faith , and Patience takes iust courage and comfort from Hope , because Hope tells her shee must waite but a little , and the promises shall certainly bee receiued . And as Patience by this meanes powerfully supporteth , and sustayneth the Soule , and the graces infused into her , so is shee also an excellent meanes for the increase of the same graces . Patience is the calme of the Soule ; and as it is best sowing of visible Graine in a time of calme , so in the calme of the Soule , is it best sowing of the Inuisible seed of the Word and Spirit . Then can wee most truely say , My heart is ready , and , Speake , Lord , for thy Seruant is at leisure to heare thee and then with Marie ; are we most fit for that thing which is necessarie , when by Patience we haue excluded the many things that are troublesome . The Spirit delighteth in a meek and quiet Spirit , it commeth in the still wind , and not in the storme and tempest . Accordingly experience teacheth vs , that the Patient haue euer receiued spirituall consolations : and euen this experience is a consolation to Patience . For this experience , that the loue of God is shed abroad into the hearts of the patient , so affects the patient , that they be not ashamed . And if wee would rather beleeue Examples , then Positions , Let vs examine the Stories of IOB , and DAVID , and let vs remember what end God made with them . The latter end of the patient , hath recompensed his beginning ; his patient sowing in teares , hath brought forth the carrying of sheues with ioy . God will be suffered , loued , and trusted , euen when he afflicteth , and chastizeth ; he will haue the Soule to repose her Happinesse in him , while the body feeleth temporall miserie . And if hee bee still trusted , and loued , if the heart still cleaueth vnto him , then hee commeth at length , with a large measure of comfort , he performeth indeed , what he hath spoken in his Word : Whoso trusteth in the Lord , Mercie shall compasse him . It is no great glorie to GOD , nor excellencie in Man to trust in GOD , when with THOMAS we feele and handle the fauours of God . The bodie may haue a share in this kinde of trust : But the sight of things inuisible is the highest pitch of the Soule ; this commends Man vnto God , yea , it glorifies God vnto Man ; for it brings downe certaine newes , that there is Grace and Mercie with God , when the bodie vtterly denies it , because it feeles the strokes of seeming Wrath and Punishment . And in this testimonie deliuered and receiued , GOD exceedingly delighteth ; euen to bee trusted vnder hope against hope , & hee abundantly recompenseth it , as in ABRAHAM , so in the sonnes of ABRAHAM . Another aduantage of Grace by the mediation of Patience , is this , that the patient afflicted , and hee only , vseth afflictions , as incentiues to spiritual feruencie , and being by troubles driuen out the flesh , and the comforts thereof , hee goes more mightily and wholly into the Spirit . He quitteth the battered and polluted tabernacle of his lothsome flesh , and hee entreth into the secret of the Highest , where , by his Spirit GOD himselfe resideth . There doth he warme himselfe by the heauenly flames , hee blowes and kindles them , seeking by all meanes , that as sufferings abound , so consolations may also abound , and that temporall sorrow bee at least counterpoyzed by spirituall ioyes . So through Patience , troubles driue vs neerer to Christ , and sharpen our stomakes to sucke more earnestly and eagerly the nourishment of Life Eternall . But on the other side , besides the losse of aduantages , a multitude of euils rusheth in vpon the Soule vnfenced by Patience . Surely shee is a continuall prey to euery trouble , shee is neuer owner of her selfe , but like a light and vnballasted vessell , shee is at the command of euery waue , of euery winde . As continuall as the miserie of Man is , so continuall is the distemper of Men impatient ; and as often as troubles doe happen , so often be they lifted vp from the hindges of their soules , and remooued into the habitations of their blinde and vncomfortable flesh . Such a one is cleane besides himselfe , euen besides his Soule ; which is the reason that hee can neither aduise , nor comfort himselfe . For the vnderstanding which should direct , is as a Candle put out , or couered with a Bushell ; the will and affections , which by the succours of Reason should support and strengthen , are drawn away from lending their seruice to Reason , and so to Man , and are become slaues of Passion and Perturbation . And so it comes to passe , that in such cases , a mans owne will and affections , which should sustaine and cherish him , doe distract and teare him to pieces . And commonly it falls out with the impatient , that to the euill of affliction ( which might haue been turned to good ) hee addeth two euils more of his owne ; euill actions , and euill passions ; committing foolish things , and doing cruell things , against his own Soule and Heart . And these two are commonly the greater kinde of euils , and which the enmitie of Grace most intendeth , and therefore by vs especially should be preuented . Satan in spoyling the Flockes , in destroying the Children , in tormenting the bodie of holy IOB , did not so much ayme to make him poore , childlesse , and full of paine ; as to make him desperate , and rebellious against his Creatour and Sauiour by impatience . His greatest Malice is against our greatest Happinesse ; he knowes wee are still blessed , while God is one with vs , though we be poore , naked , and full of sores as LAZARVS , who in this life tormented , yet was after exalted to ABRAHAMS bosome : He values our chiefe Felicitie , at a higher and a truer rate , then many of vs doe , and he values temporall things at a lower rate , then many of vs doe ; Therefore hee will indifferently take or giue temporall things , to diminish our eternall ioyes ; he will assay either by proffers , or by plagues , to draw vs from our soueraigne Good : And wee more foolishly , and ignorantly , are readie to forsake eternall felicitie , whensoeuer Satan will hire vs with temporall commoditie , or beate vs from it with momentanie afflictions . But it becommeth vs not to bee ignorant of Satans policies ; where Satans eye is most settled to hurt vs , let our eye bee there most fixed for our preseruation . Toward this , let vs thus farre ioyne with Satan , yea learne of him , if wee knew it not before , that the vnion and agreement of our Soule with God , is the vnion of felicitie ; and therefore whatsoeuer wee lose , let vs not part from that . If Satan rob vs of a bagge of Siluer , let vs not call after him , and bid him take a bagge of Gold also . If hee afflict vs outwardly , yet surrender not to him thy inward and euerlasting Happinesse . He is a Prince in this World , and so can doe great things in the World . He can persecute , he can exalt , he can torment . But hee is a slaue us concerning the other World , which is called the Kingdome of Heauen . Hee cannot reach to this Kingdome which is in the Soule , where GOD is the King . Therefore by the things of this life , on which hee hath power , hee reacheth to the things of the next life , on which hee hath no power , that by his owne , hee may preuaile on that which is Gods . But we on the other side , as we know the Deuils purpose , so let vs know his bounds , and then wee shall be safe . Let vs know that he can only stretch his power to temporall and outward things , and no further ; and the inward things hee must get by surrender , or else he cannot conquer them . Wherefore bee carefull to keepe him at his true distance ; if Satan haue leaue to winnow thee outwardly ; yet pray to thy Mediator , that hee pray , that thy faith faile not : if hee cause thy outward man to perish , bee thou carefull that thy inward man bee renewed daily ; and take heed that thou giue not more to him , then he hath alreadie ; especially giue not thy eternitie for his vanitie , neither giue him an vsurped power ouer the Kingdome of Heauen , to which hee is a base slaue , and by which he shall be iudged . Cast not to him thy soule after thy bodie , nor thy soule and bodie after thy goods ; if the Prince of this World will haue the things of the World , yeeld to this Prince , what must needes bee giuen to this Prince : but the things of GOD , giue only to GOD ; the things of Grace and Glorie , reserue for the Author of Grace , and the King of Glorie . For want of this restraint and limitation of Satans power , haue many Saints of God lost the possession of their soules , and in those times of extasie , haue vndertaken dolefull actions and executions , which haue grieued and pined the Spirit within them , and haue made worke for a long-after-sorrow , and vexation of soule . Surely NABALS churlishnesse entred too farre into DAVIDS spirit , and the iniurie of the Thessalonians , too much deliuered away the soule of THEODOSIVS into furie , and the questions of the High Priests Seruants , stole away too much of PETERS Courage and Resolution . These holy men , sometimes by their frailty , gaue too much way , and yeelded too great aduantage to Satan : But some there bee , who are perfect in Satans arte of impatience , and therefore are his highest and greatest schollers . Let the Deuill throw but one crosse to them , they will take their soules , and throw them to the Deuils head ; for they breake out either into some cursed rage , or into the rage of cursing , or into some cursed action . Such a one is the Deuils Water-spaniell , he goes and brings what the Deuill sends for ; and if hee bid him bring his owne soule , hee carries it many times to him in his owne mouth , euen in a mouth of Reuiling , Reuenge , Curses , and Execrations . But let vs rather consider , that Mankind stands betweene two Spirits , the Spirit of Light , and the Spirit of Darknes , and each of them hath a seuerall doore into Mans heart , to possesse and inhabit it . The Spirit of Blessednesse comes in by the doore of the Spirit , and this is opened vnto him by the Key of Patience ; The spirit of Hell enters by the doore of the flesh , and this is vnlocked to him by impatience . Now troubles & afflictions knock at both these doores , they knock at the doore of the Spirit , calling to vs to open to the Lord of Life , with the Key of Patience ; who is now comming by afflictions , to nurture , and to instruct vs , euen to increase vs in the fruits of Righteousnesse . But afflictions knock likewise at the doore of the flesh , and by the feeling of smart , perswade Impatience to open to the prince of darknesse , since so griefe may be eased , and it seemes a vaine thing to please & serue an afflicting and chastizing God . But take heed thou open not the doore of Death , to admit the Prince of Death , but by Patience admit the King of Glorie , and giue him the possession of thy soule ; for his stripes are healers , his chastizements are restoratiues , and his strokes are the strokes of a Father . So shalt thou prosper in grace , by afflictions , through the good husbandry of Patience , and on the other side thou shalt preuent all Satans mischieuous purposes , euen all the euils that vsually doe issue from a tottered , disioynted , and abandoned spirit . Now that thou mayst prouide for thy selfe such a strong Patience , which may bee a Coate of proofe to the soule ; thy Patience must be tempred and steeled with Resolution . This Resolution is the Armour of thy Armour ; euen the keeper of thy Patience , which is the keeper of thy soule and the Graces bestowed vpon it . For hereby wee are constantly prepared to indure all the crosses and troubles of this transitorie race of miserie : And this Resolution to be good , must also issue from faith , that sees GOD our felicitie , who otherwise is inuisible , and from hope , by which future blessednesse , though absent , yet assured , yeelds vs comfort aboue all vanishing miseries . Thus the Souldier of God , warfaring against the Enemies of his heauenly Countrie , stands inuincible against the gates of Hell , and himselfe being wounded or slaine , yet his Patience , and consequently his soule , is safe and aliue . But if thou hast not this Resolution stil ready at hand , thou art impatient , as soone as thou feelest a blow , & thou must needs run away ; for thou didst neuer resolue to fight . Thou hast not made thy computation what the Kingdome of Heauen will cost thee , or at least when thou sawest the reckoning , thou diddest not resolue to bee at the charge : Therefore thou art not for the Army of Christ ; for all his Souldiers haue resolued to sell all , to take vp his Crosse , and to follow him , in the way of suffering , vnto the Crowne of Glorie .

To conclude , that wee may yet bee more secured , that neither our Patience nor Resolution faile vs in the day of tryall ; Let vs know by whose strength wee may stand , and in that strength , let vs especially seeke strength . We may doe well , to open the Eye of Faith , to behold the ioyes of Heauen which are eternall : for Christ on the crosse beheld this Glory , & therefore endured the Crosse , & no doubt , the same ioyes , seene with the same sight , may worke the same Resolution . We may doe well to apply the Oyle of hope to the sores and wounds , made by troubles & temptations ; we may doe well to behold the loue of GOD , which wee cannot thinke , intends to punish or torment , but to amend and exalt , and we may doe well to looke vpon the print of Gods seale in our hearts , by which that loue is assured to vs . Yet when wee haue done all this , it is the power of God that makes all this profitable to vs . If GOD draw in his breath , we shall be troubled in the midst of our Contemplations , and Resolutions , we shall after many protestations deny him with PETER ; all these helps will helpe vs no more then the Law did the Iewes , without the strong Helper . For euen Christ himselfe , by the power of God , endured the wrath of God , and by being GOD , despised the shame imposed for the sins of men . The Glory proposed comforted him , but by the Comforter ; & the Spirit which hee had , not by measure , did aboue measure quicken him with the sight of those ioyes . Wherefore let vs especially by earnest Prayer , resort to our chiefe and only strength , without whom no man shal bee strong in his owne strength . Let vs seeke of God that power , by which PAVL being strengthened , was able to doe all things , Let vs put our trust in God alone , and with DAVID call him our Rocke , our Fortresse , our Shield , and our strength . We are but Dwarfes to Satan ; and hee that is in the World , is farre greater then we . But if God be in vs , hee is farre greater then he that is in the World ; and he can make our weaknesse to exceed Satans strength . Therfore disclayming the keeping of our selues , let vs commit our selues to GOD , trusting that he will keep to the end , what wee haue committed vnto him . Let vs draw neere vnto GOD , and to the power of his right hand ; let vs take vp our rest vnder the shaddow of his wings . In his Name , and not in our owne , may wee boast all the day long , for it is his right hand that will get himselfe the victory in vs . If thus wee seeke the Lord , hee will be found of vs ; if we ascribe power to the Lord , the power of God will descend to those that glorifie his power ; if we trust in the God of Battailes , of weake we shall be made strong , as the faithfull haue beene in the dayes of old . And if we can once say , The Lord girdeth mee with strength to the battell , wee may also say , Those that rise against vs , shalt thou subdue vnder vs . Let Principalities & Powers muster vp things present , and things to come , height , and depth , life and death , yet in all these shall wee be more then Conquerours , through him that loueth and sustaineth vs . Our Patience and our Resolution are grounded vpon the Rocke of Omnipotence ; though the windes blow , & the flouds beat , they shall stand for they are grounded on a Rocke , and while Patience standeth , the Soule flourisheth ; where God seeth Patience , he seeth also that the workes are more at last , then at the first ; for that , and that alone , is a good and fruitfull ground , which bringeth forth fruit with Patience .

CHAP. XI . Of the finall possession and , fruition of Happinesse .

THis World , though of it selfe , it be vnto Man , but Misery , or Vanity , yet by the Mercy of the Creator , it is made vnto Man a Nursery vnto Happinesse . For the Creatour hauing lost his Creation , recouered it by Redemption . And by this Redemption , the World , which otherwise is but troublesome & transitorie , yet it serues to fit vs for Ioy and Eternity : yea , the troubles and transitories themselues are imployed to doe much of it : For the troubles of this life beate vs on to ward future blisse , and the transitorinesse deliuers vs vp to euerlastingnesse . In this life is the Bride trimmed and dressed ; here is she decked for the Day of her Gladnesse , and here being made glorious within , shee goes hence to be made perfectly glorious , both within and without ; hauing glorified God by an inward Puritie , shee goes to bee glorified by God , in a shining Eternitie . But what tongue of Man can expresse the Glory of this felicity , which the Heart of Man cannot conceiue ? The Tongue must receiue it from the Heart , and the Heart it selfe doth not receiue it . The Tongue is more narrow then the Heart , and the Heart is infinitely too narrow for the receit of these Ioyes ; so how narrow must bee Mans relation of this Happinesse , which must issue from that which is narrower , then that which is infinitely narrower then Happinesse ? And how can it bee otherwise ? for this Marriage is betweene the Creature and the Creatour . And how can the Creature comprehend the Creatour , especially , since wee haue here only a little glimpse of Faith , whereby to behold him ? Againe , it is a spirituall Marriage , and wee are here more carnall then spirituall ; so the tabernacle of corruptible flesh , doth much cloud and darken the Spirit , in the view of incorruptible ioyes . Yet are wee not left here wholly ignorant of that , which here we cannot wholly know ; but hee who is our Happinesse , hath shewed some sparkles of that which he is , & hath deliuered it to vs , in this World of ignorance , by some palpable expressions , fitting rather to our dull capacity , then to his supernaturall Excellency . Too much light darkens and dazles a weak sight : and therefore the full apparance of felicity , is reserued for a perfect & most absolute Purenesse , and Claritie . In the meane time let vs firmely lay hold on those reuealed Truths which GOD hath set apart vnto vs , for our allotted portion of Light , in this darke place , vntill we come vnto the perfect Day . Among them we find this most certainly proclaimed , That as there went out at first a Word of Creation , so shall there goe out a Word of Dissolution , and therewith also a Word of Resurrection . The mightie voyce of the Lord of Heauen , shall make Heauen and Earth to shake , the Elements to melt with fire , and the World to be dissolued . The face of this Visible frame shal be wiped away , it shal be rolled vp as a Scrol : And al the false happinesses of Man shal passe away into nothing . But the All-seeing Prouidence of the Almightie Creator , who numbreth the haires of our heads , and the sands of the Sea ( for without his appointed number they could not haue the quantity or number which they haue ) knoweth all Mankind both dead and aliue , yea , euery part of euery scattered Man ; and calleth vp all Men , as hee doth the Starres in their turnes , Arise , ye Mortals , from Death and Mortality , and come vnto Iudgement . The Earth is but a Ball in the hand of God , whereof euery Mote or Atome was placed by his Wisedome ; and the WISEDOME that made all , cannot but know all that it hath made ; yea , the thing made , cannot goe out of the reach of the Maker : for it must bee by a Power giuen from the Maker , that it is able to doe those actions , by which it striueth , or seemeth to auoyd his Maker . And this Power can be disposed , but at the will or permission of the Giuer , and so it is still subiect to his reach and comprehension . Accordingly , God , the Infinite cause of all these finite things , fully searcheth and comprehendeth his owne Creation , yea , euery change and varietie thereof , neither can any thing in the World escape his knowledge , whose knowledge is the very Fountaine of all those changes which would seem to escape it . Wherfore if we will allow a Wisdome wise enough to create , wee must also allow a Wisdome wise enough to know , and to master in knowledge the things created . And if we allow a Power able to create without matter , we should much more allow the same Power to bee able to renew of something , what was first created of nothing . Bee this therefore the assurance of the blessed ; that the Trumpe shall blow , and the dead shall rise , and that the sruit of this Creation shall return to the hand that first did plant it . As God is the beginning of his Workes , so is he the end of them ; all things that went from him with Power , must returne to him with Glory ; and the Seed-time of Creation , must be answered with the Haruest of a finall Iudgement . God hath not made the World to no purpose , neither hath hee cast out from him so great a Creation , as a thing contemned and neglected . Hee hath not beene wise in an excellent Creation to no end ; he hath not set Man here as a wild beast of the Forrest , only to run after his lusts , neither seeing his Maker , nor seene of him . The Soule of Man had in it the power of a reasonable seruice ; it could see , and know , and please his Creatour . And Nature hath truly discouered , that GOD makes nothing for nothing . Therefore the Soule with her Subiect the Body , must come and stand at the Barre of Iudgement , to bee tryed by her workes , whether in the Body shee hath pleased him that formed her . And though many vagabond soules haue run from their Maker , and haue indeuoured to put themselues out of his seruice & command ; yet he will not lose his property in them ; they may fly from his Obedience , but neuer from his Power , Iustice , and Vengeance ; they shall be forced to serue him , who is the end of all his Creatures , by the sufferings of Iustice , who would not serue him in the Righteousnesse of Mercie . Accordingly in this great Day of Trial , their appearance shal be in the vglinesse of Gods defaced Image ; their blind , foule and leprous soules shall appeare in a perfect , & naked deformednesse ; and their many sins shall come againe to visit them , & shall stand before them , as so many vnnaturall accusers of them that begat them . The pleasure that once encouraged to the commission of them , shall now be stripped from them , and sinnes shall then appeare only sinfull , filthy , and detestable . And so by them , sinners being lothsome to the God of purest Eyes , they shall be carryed from the Eyes whom they offend ; yea , the Eyes of Mercie and Glorie shall be shut vp from them . But on the contrarie side , the Eyes of Wrath and Iustice shall sparkle out fire against them , and this fire shal seize and feed on their Sinfulnes ; for sinne vnto Iustice , is as fuell vnto fire . Burne it shall for euer , in a tormenting , but not a consuming flame ; It shall haue the agony and vexation , but not the consumption and abolition of fire ; for the torment must be like the wrath ; the wrath of an eternall God , and the torment of an eternall fire . Thus blinde and darke toward the God of Comfort , and the Comforts of God , they shall bee open-sighted toward their owne Guilt , Horrour , and Amazement . Their guilt shall beget feare , and their feare amazement , by reason of desperation , and hopelesnesse of release . What depth of vexation , or rather , how bottomlesse a horror it is when the Soule cannot see beyond torments , but is whol ly swallowed vp of anguish by the contemplation of an immortall miserie ? These are they , whose portion is the Creature , and whose Happinesse is in this Life . And as they liued without God in this World , yea , against God , so shall they liue without GOD in the next World , and God will bee against them . Hee who might haue beene their felicitie , but was neglected , shall now , because neglected , become their misery ; their Habitation shall bee the blacknesse of darknes , and their businesse shall be eternall anguish , vexation , and gnashing of teeth .

But the blessed sonnes and seruants of the Highest God , who haue set their rest on their Creatour , and haue made him the end of their being , and the meanes to the end , euen a God to rule , a Sauiour to redeeme , and a happinesse to blesse ; these arise with the Image of God in their fore-heads ; God seeth his face , in the face of their soules , & their workes also testifie the same for them . These are clothed with pure White , the Righteousnesse of Christ , and the Righteousnesse of the Spirit ; with the first , the Iustice of GOD is satisfied ; with the last , the Mercie of God is pleased ; and by the last , the first is adiudged to them . They haue fed , clothed and visited Christ , in his hungry , naked , and imprisoned members ; these workes are the fruits of Loue , and Loue is the fruit of Sanctification , and Sanctification is an inseparable companion , condition , and witnesse of Iustification . So by the works of Loue , they are proued and approued to bee the sonnes of God , who is Loue ; and if sonnes , then also heires ; & if heires , they shall for euer dwell in the house of Glorie , euen in the presence of God . Their right to eternall Glory , is by inheritance , euen by being heires annexed with Christ ; but their admittance into their right , is by the Euidences , and Testimonies of the workes of Holinesse . For it is a true Rule , That none but the pure in heart , can see God , and againe , None can be pure in heart , but he must first be new begotten by God , euen a sonne and heire of GOD . And now to these is sounded forth that most blessed voice , which openeth the doore of eternall Felicitie , a voice that consummateth that Supremest Marriage , wherein Man is matched to the highest Essence , the chiefest Blisse : Come yee blessed of my Father , inherit the Kingdome prepared for you . In this Kingdome , the ragged and filthy garment of the body of sinne , the diseased infirmities of this sinful bodie , the tears of oppression , yea , all griefe is wiped away . And in stead of these , Man is infinitely purified , sublimated , and so ▪ fitted for the presence of the highest Being . In the Puritie of Holinesse , hee is pure without blemish ; washed from guilt , by the bloud of the Lambe , and from corruption , by the holy Ghost , yea , there is a new Light , as a new Eye planted in the vnderstanding , exceedingly quickened and enlarged to a spacious view of Truth , and Glorie . Likewise , new Vertue anoynteth and bedeweth the Will , steeping and seasoning it in a Diuine Nature , by which it excellently agreeth in harmonie with the will of God , and is holy as hee is holy . In the puritie of Substance , the Soule shall be highly clarified , vntill it be capeable of the vppermost and chiefest Light . And the body shall bee lifted vp into a proportion with the Soule ; for the body shall then bee a spirituall Body : euen a Body like a Soule ; euen so pure shall they both bee , that they shall admit into themselues the beames of the Fountaine of Light , vntill they bee filled with Light and Glorie . God will bee their Sunne , and hee will shine into them as into Christall , and in his Light they shall haue the fulnesse of Light . Then shall the Knowledge of Man ascend into Perfection , farre aboue these poore , pieced , and patched knowledges , which we call Arts and Sciences . Euen the highest Degree of knowledge , which in this mistie time of Ignorance & Imperfection , iustly holdeth the highest degree of Eminence , shall then be the bottome and lownes of this new knowledge ; and then shall it be knowne that this kind of Learning is of vse , much like to that of a Lanthorne . It may doe vs seruice in this Night of Mans fall and corruption , but in the Orient brightnesse of the Kingdome of Glorie , the new light by surmounting it , shall make it vselesse , yea , darken and discountenance it . For whereas now wee doe but flutter about the branches , and extremities of Wisdome , then shall we behold Wisdome in the roote : The Glorie and Fabrike of the Creature , shall be seene in the Originall , euen in the Creatour ; in whom it was first made within , before it was made without . In him shall wee reade the Resolution of all profitable vnknowntruths ; and his Wisdome shall bee a most perfect Oracle , instructing all glorified and blessed Soules . And with this Wisdome shall we also behold an infinite Treasure of Power and Almightinesse . The right Hand , and holy Arme of the Omnipotent God shall bee reuealed vnto vs , and then shall wee wonder at this Power alone , and not at the mightie Wonders which this Power hath done : for then shal we plainly see , that such Power might well worke such Wonders . And while wee view and consider this Power , the Power of GOD will point vs to the loue of God . For so meane a thing as Man , may well bee amazed at so infinite Power and Maiestie ; but that at once with the power there appeares an infinite Loue ; which tells the Soule , that though Power not matched with Loue , be a Terror ; yet tempred with loue , it is the very Safetie , Rest , and Blisse of Soules beloued : For as much power as there is in God , so much is God able to blesse those , whom hee loues ; and as much loue as there is in GOD , so much willing is hee to blesse those , whom by his Power hee is so much able to blesse . Thus from Gods Wisdome , his Power , his Loue , and his Light , issue continuall obiects , and spectacles of Ioy . Yet is not this all of that , which cannot all be expressed : For this whiles there flowes from the Deitie , into the Heart of Man , a most pleasant streame of the gladding Spirit , wherein is the extremest power & vertue of reioycing . This is the new Wine of the Kingdome of Heauen , which makes the Soule drunken with high comforts , raptures , and extasies : which inward comforts meeting and clasping with outward ioyes , fill vp a Man with an excesse of Ioy and Happinesse , that he shall be euen swallowed vp and ouer-rauished with Ioy . And yet their Happinesse stinteth not ; for there is an addition of a most delectable and soule-pleasing Harmonie . Harmonie is a chiefe pleasure , and the most excellent Harmonie is the chiefest of this chiefe pleasure ; and the most excellent Harmonie is the chiefest of this chiefe Pleasure ; and the Harmonie of the most excellent Essences , is the most excellent Harmonie ; and the most excellent Essences , are Spirits ; and the Harmonie of Spirits is in the Kingdom of glory . This Musike of Spirits exceedingly exceedeth the Musike of mortall voices ; yea , that chiefe Musike of hearts , which between men is called Friendship , and betweene Man & Wife , is called Marriage-Loue , is but a counterfeit resemblance , and carries but some small rellishes of that Diuine and Celestiall Harmony . For in the Quire of Heauen , the Saints and Angels , euen the blessed Spirits , agree in a perfect Vnison of Truth and Loue. Their vnderstandings think one thing : their hearts , euen their wils , loue themselues and their companions with one loue ; They delight themselues each in other , & especially all in God . For as there is between themselues a perfect consent , so there is also a true agreement between these Spirits , and the chiefest Spirit , which is the very top of pleasure and delight . What perfection can be higher then that of the highest Creatour ? And how can a Creature bee more perfect , then when he is consorted , & tuned to this highest perfection ? God speaketh to the hearts of these blessed Soules , and the hearts of these blessed Soules , thinke and vtter thoughts agreeable to the heart of GOD . God , that saw his Workes of Creation that they were good , and pleased himselfe in their goodnesse ; Now beholdeth his worke of Blessing and Glorification , and reioyceth in the rest & ioy which he hath giuen to his Beloued . The glorified Soules behold and admire the Goodnesse and Mercie of God , that gaue not only the workes of the six daies , but the rest of the Seuenth to rebellious dust , and sinful ashes . In the infinite Loue of God , their loue still steepeth and drowneth it selfe ; and the more it seeth the Loue of God , the more it loues God ; and the more it loues God , the more it is beloued . And out of the feeling of this surpassing Loue of God , breake out those Songs of Ioy , and Voyces of Exultation , Glory , and Honour and Prayse bee to him that sitteth on the throne , & to the Lamb for euermore . And , Halleluiah ; For the Kingdome of the Lord God Almightie is come . And , Let vs be glad , and reioyce and giue Glorie to God , for the Marriage of the Lambe is come , his Wife is readie , and shee is arayed in pure and shining Silke . And yet this felicitie is not all ; but that it may bee as long as it is large , and as infinite in continuance , as it is in extent , there issues from the Deitie , into the glorified Soules , the sap and nourishment of an eternall Life . The Tree of Life nourisheth eternally the branches of the same Tree ; Death is swallowed vp into victory , and it selfe dyeth by the Word which is Life . But the Soules partakers of God , from him who is Eternall , doe sucke Eternitie , and so become that Kingdome , whereof there is no end . And yet this is not all of that inexpressible Felicitie , but the greatest and chiefest is yet left in silence : for that must needs be greatest which cannot enter into the heart of Man . But let the transcendence of that which is vnknowne , be a double spurre vnto vs in this Race of Happinesse ; one , because it is transcendent , another , because vnknowne . Let the Eminence prouoke our Ambitions , & the Secrecie our Curiosities . Let vs desire and striue earnestly to enter into that , which now by reason of wonderfull excellence cannot enter into vs . Let vs indeuour carefully to walke in the light of Grace , which will bring vs to the full Reuelation of the yet inaccessible light of Glorie ; where Happinesse shall at once bee fully knowne , and fully enioyed .

In the meane time , it may be sufficient for me to discouer , That the Soules seated in Beatitude , passe their time , which shall neuer bee past , in the very top of Blisse and Delectation : They laugh at sorrowes past , and are secure for infinite ioyes to come . God is theirs , and they are Gods , and in this Vnitie is the fulnesse of Felicitie .

FINIS .