Meditations of instruction, of exhortation, of reprofe indeauouring the edification and reparation of the house of God.

MEDITATIONS OF INSTRVCTION , OF EXHORTATION , OF REPROFE :

INDEAVOVRING THE edification and reparation of the house of God .

1. PET. 4. 10. As euery man hath receiued the gift , so minister the same one to another , as good disposers of the manifold grace of God .

LONDON , Printed by I. L. for George Gibbs and Francis Constable . 1616.

TO THE RIGHT NOBLE , THE SONNES of the most High , his blessed Brethren by the best , that is , the second Birth .

TRuly Honorable , whose Father is God , and whose Inheritance a Kingdome ; the diuers sparks of holy fire , which haue issued from the Spirit that baptizeth with fire , I haue gathered together ; by their vnited heate , to kindle a flame where is none , or to increase it , where it is alreadie kindled . This blessing must come from God , and therefore of God haue I desired it . And surely the best , as ye well know , haue turnes of winter , euen vpon their hottest zeale , and then woe to him that is alone , for how should he haue heate ? Therfore if in the time of cooling , some spirituall worke be ioyned to the heart , it may bee warmth will grow betweene them . So haue I often from Elisha applied , euen some Prophet of God , receiued life ; and I wish , that some quickning may proceede also from this worke ; which in all writings is more or lesse , as the Spirit therein more or lesse speaketh .

These Meditations are indeede diuers in their matter , being diuersly borne , both in regard of time and occasion ; yet tend they to one ende , and this profit often comes from variety , that some one thing among many , fitteth euery one , and giues an answere to the particular question of his heart . The glorie of God by your benefite , is that which I seeke , desiring also to be holpen by you , both in prayer and exhortation . As for an idle name , made vp still , of perishing , and often of corrupt breaths , I leaue it to them for an end , to whom God is not an end sufficient . But let our chiefe ioy and glory be to glorifie God , and by being written in heauen , to bee admitted vnto the beholding of his glory . To that mark , my beloued , let vs steadily aime , and sending our hearts before vnto Christ , let vs goe on lustily to ouertake them . Let vs draw hard vp the hill toward heauen : and though the flesh presse downe , the world and Satan draw backe ; yet strengthened by the Spirit , incouraged by the word , and fortified with the mutuall and vnited force of mightie loue , let vs carry the Arke of God , euen the soule ( wherein Gods Image dwells , and his will is written ) from the Countrey of the Philistims , to the Land of promise . And though heere our fleshly brethren , Ismael and his heires , mocke and despise vs , though Esau with his foure hundred men looke big vpon vs : yet are we sure that their time is short , and but for life ; whereas wee haue an inheritance eternally glorious . Thither the sonnes of the flesh , though with long pedegrees , and large treasures , can neuer enter ; but sitting without , where is weeping and gnashing of teeth , they shallsee despised holinesse , triumph vpon magnificent and powerfull wickednes . God our strength , whose cloud and pillar guided Israel to Canaan , guide vs to the heauenly Ierusalem , by the grace of his Spirit . This I humbly desire through Christ his first borne , the purchaser of our inheritance and doore of all the mercy that issueth from God vnto man .

One of your least worthy brethren , but a great louer of you , and your peace . F. R.

THe maine Faultinesse of these Times , is a Disproportion , betweene Knowledge and Action ; or rather a meere resting in knowledge short of Action . So are we come from no knowledge , to knowledge alone , which will not lessen , but increase our iudgement ; and from the ouerualuing of workes , to the Neglect of them . Surely the errour of workes without knowledge , is lesse dangerous then the error of knowledge without works : But this is the best of it , it is the doctrine of our Nature , not of our Diuinitie . For while it is taught , that workes deserue not , some are content to thinke they are vselesse ; others being truly perswaded of their vse , yet slouthfull to goodnesse , lie down in knowledge , and will not goe on to the labour of action . But as hereafter the paine will follow the fault , so now let the shame : for certainly it is a great shame , that so much knowledge should be idle , and that skilful men should sleepe in this Midday light ; for the light was made for walking and working , not for idlenesse . The Father sheweth his will , because he will haue it done ; wee are called to be sonnes , because we should do the will of our Father : and Nebuchadnezzar giues the greatest title , when hee calls the three children the seruants of the most high God . In the Spirit wherein is Life , is also Actiuenesse : If we nourish not the actiuitie of it , we decay the Life , & so kill our selues with eternall Death . Christ hath no dead or vnprofitable Limbes , they all beare fruite , or are not his ; and Faith which our slouth would magnifie , by resting in her , thrusts vs on for her life to action ; for shee liues onely when she is actiue . If then faith not working , bee dead , and dead faith quickens not ; the vnactiue beleeuer may speedily with a Heathen see himselfe without life . As these things may driue vs , so the value of workes may draw vs : for by Christ who worketh them in vs , they are accepted of God , and haue a valuation stamped vpon them , by his Grace for Grace . And first , though workes iustifie not vs , they iustifie our Faith , & in the day of iustice they shall goe so farre toward iustifying vs , that they shall declare vs iust . In the meane time , they please and glorifie God , the giuer of such gifts vnto men , and then euen the least of them shall haue a reward of glory , which they shall set as a crowne on their heads that wrought them . Let vs not therefore bee wanting to this glorie belonging to God from vs , and issuing from God to vs . Besides , if we will consider what works are in themselues , we shall finde that they are streames of the Deity , their fountain , and sparkes of that heauenly and eternall fire . Accordingly they present and expresse something that is Diuine , and supernaturally excellent ; whence it was that a Reuerend Ancient wel said : The deedes and conuersation of the Primitiue Christians , had in them a perfume and sweetnesse , wherwith they exceedingly delighted those with whome they conuersed . And how can it otherwise be , for when he that is blessednesse , and excellence , powreth vertue from himselfe into these workes ; they must needs haue a resemblance & partaking of their original . And surely there are two things in them , which as they are the most pleasant of all other , so they most resemble , and approach to the Creator . One of these is Light , and the other is Loue ; both which put life and soule into euery good worke . God is Light , and God is Loue ▪ and it is a pleasant thing to behold the Light ; and Loue is as the precious oyntment which was powred on the head of Aaron . Wherefore good workes beeing a Diuine & heauenly off-spring , let them bee highly respected and carefully cherished by vs . Againe , workes are to vs strong euidences of the Spirit of Life , and therefore as sure as wee would be of our saluation , so carefull let vs be of good works : shamefull it were for them who are so scrupulous and eagre for security concerning temporall things , not to bee more eagre for the ensuing of their Election . Lastly , they are excellent in regard of the benefite they doe to mankinde , which also is manifold . They doe good by the worke wrought , and so they are as the dewe of Heauen , which refresheth and nourisheth the drie and thirstie land . Surely to a good Christian there is nothing more pleasant then to do good . For as he especially delighteth therein , to please his Maker , so he exceedingly reioyceth , thereby to profit his neighbour . They doe good also by example , for they come before men as patternes ; their sound goes forth and tels mankinde what should bee done , what may be done ; and so they palpably perswade men to be followers of them , that are followers of Christ . Againe , workes doe good vnto men , while they are mooued by them , to lift vp their hearts and eyes vnto the heauenly Father , to glorifie him that giueth such gifts to earthen and corrupted vessels . And whensoeuer God is glorified by man , man that glorifies him shall be blessed of God ; whensoeuer glorie is giuen to God on high , peace and good will shall be bestowed on Men below . If these things will not yet mooue vs , at least , let vs preuent the taking away of our candlesticke & the remoouing of it , to a nation that will bring forth more fruite . Let vs preuent the scandall and shame , which we purchase to our selues from the enemies of our Religion . Let vs preuent the vpbrayding of Chorazin and Bethsaida , Finally let vs preuent that fearefull sentence : I know ye not , depart from me all ye workers of iniquitie . This shall we doe , if wee becom right Christians in whome faith worketh by loue : For the soule that is rooted in Christ , hath from this root , the life of Loue , Diuine , and Humane , which expresseth it selfe outwardly in the fruite of good actions .

It is a great vnhappinesse to many , that they mistake good nature for grace : For so doing they set vp their rest in it , thinking they are gone farre enough towards God , because they wish all well , & no hurt to any . But it must bee knowne that good nature at the best is not grace , yea it is full of enmities that fight against Grace . For though it bee somewhat apt and appliable to the second Table , yet it is euer far short of the first , not hauing in it that true knowledge & loue of God , nor that inward purenesse which therein is required . So the obseruing of the second Table , is faulty , for want of the first ; for if a man do neuer so many seeming good workes , if they proceede not from a heart truely sanctified by God , they are glittering sinnes issuing from a corrupt fountaine , and tending to the sea of death . For nature is exceedingly blinde toward God , neither beholding , nor worshipping him as god , yea it is peruerted from God , & against God , & chuseth many things to it selfe in stead of God . Now that which is blind cannot leade vs the right way , and that which straieth , leadeth vs a false way , euen a way from life . Therefore let-vs employ our iudgements vpon our owne estates , that we may know whether there bee in vs something more then Nature , and by which Nature it self may be rectified and directed to the true scope and marke , which is God . If there be in vs this godly and immortall seede , let vs water it , let vs cherish it , as the life of our life ; if it be not in vs , let vs violently knock at the doore of heauen with grones , with panting desires , with vehement supplications , vntill there be an opening to our knocking , a giuing to our asking ; and vntill they that thirst may drinke freely of the waters of life . Otherwise if in a lazy contentednesse , we lie along vpon the streame of Nature , suffering it to carry vs whither it listeth ; certainly it slideth along to death , and all the benefit wee can pick out of it is this , that we go thither pleasantly .

The goodnes of any worldly thing which so much pleaseth and moueth vs , is but a spark of infinite goodnesse , which dwells in God , the author of it . If then wee loue these small and transitorie things with so great an affection , proportionably should wee raise our affection ( if it were possible ) toward God , as much aboue it , as God is aboue his creature . At least , let the creature when it giueth vs any comfort , bee a remembrancer vnto vs of God , pointing to him as the Author of euery good thing , and our soueraigne Good .

Hauing vndertaken the profession of Christians , and considering in our owne thoughts , the persecutions and tentations that may befal vs , or conferring of them with others , let vs not promise to our selues or others ouermuch strength or constancy ; let vs not promise ouer confidently what we will do , lest with Peter , wee performe nothing of that which we promise . For the strength which must do this worke of resisting and ouercomming temptation is not our owne but Gods : and how canst thou promise that which is anothers ? That which is ours , is onely the strength of flesh and bloud ; now flesh and bloud , bee it neuer so lusty , is no match for temptations and persecutions . Indeede the spirits of men in prosperitie are prompt and forward , their imaginations of themselues are high , and they dare boast of great things . But let vs know that the diuell ouercame man at the best , and what may wee not doubt of our selues , the weake issue of man fallen to the worst ? Let vs therefore rather mistrust our owne strength , confessing it to be weakenesse ; and in humility and confession of our weakenesse , runne to God , & call him our Rocke and our strength . Let vs say : By my God I can break through an hoste , and by him I can leape ouer a wall of temptations . And that we may obtaine God to be our strength , let vs instantly beg of him that Spirit of Fire , which makes men strongly to endure the fiery tryall . Let vs pray to him that he will continue to do in vs , what hee hath bin accustomed to do in others , euen in infirmitie to make his strength plaine and euident . And that we may be fully capable of the grace we pray for , let vs present our selues , as vessels empty , and altogether voide , that of fulnesse we may receiue fulnesse . In summe , let vs so speake , let vs so thinke of our selues as holy Paul : In vs , that is in our flesh , there is no goodnesse , but wee hope and desire to doe all things through Christ that strengthens vs , euen to be more then Conquerours , through Christ that loueth vs .

All sorts of men propose to themselues a happinesse & hauing proposed it , they seeke it with al their might , neglecting all things in coparison of it . The happinesse of the Gentiles is this world ; and therefore they striue toward it with all their strength , neglecting the kingdome of heauen in regard of the world . But the happinesse of a Christian is the kingdome of God , and setting his heart thereon , he despiseth the world in comparison of it , and endeauours wholly for faith and regeneration , the meanes to attaine it . Now the Christians haue great aduantages of the Heathen : For besides that our happinesse is eternall , theirs transitory ; ours increaseth a man , theirs addeth nothing to man : wee haue euen their happinesse for an aduantage , though not for an happinesse . For this world was made for the next , & whosoeuer haue a right to the next , they only haue a right to this , and a promise that so much of this world shal be added to them , as is necessarie for them , in their way to the next . Hee that sets vs in a Iourney , will giue vs foode in the Iourney as hee did Manna to the Israelites trauailing to Canaan , & bread and drinke to Elias , when he was to go the great iourney to the Mount of God . Surely if the Creator giue himselfe to vs , how shall he not giue his creatures with himselfe ? Therefore as we auoide the loue of the Gentiles , so let vs auoide their feare : as we loue not the world , as our chiefe good , so let vs not feare the losse of the world , as a chiefe euill ; especially since we haue a sure , stedfast , and vnmooueable word , God will not faile vs , nor forsake vs . Surely they that know thy name will trust in thee O Lord ; for they haue seene and felt that thou hast not failed them that seeke thee .

The Sunne of the soule is God : while shee is here therefore without God , she hath but her owne light , which is but as the light of the eye without the Sunne , & is little more then blindnesse . Let vs therefore still aspire to that high and perfect light , where the soule looking out with open sight , shall behold a Sunne infinitely more passing this Sunne , then the soule doth the eye . In the meane time let vs be farre from setting our content on this dungeon , where the soule dwelleth in darkenesse ; but in a godly discontent let vs striue here , to get some ray of that purest light , which may guide vs through this darkenesse , and from it , vnto that glorious citie , wherin God is the Sunne .

The nature of man being subiect to passions , is very apt to amend one vice with another , and to runne from one extremity , iust as farre as another . The ciuill and spirituall powers are two , that may and would well liue together , in mutuall comfort and vnitie . But in the first times after Christ , the ciuill power mightily destroyed , and diminished the spiritual , hunting the possessors thereof as partriches on the mountaines . After this the cleargie hauing gotten power enough at least to right themselues , aduanced toward the limits of the temporalty , and at length inuaded the very sword and scepter thereof . This being the disease of the cleargy , it was mightily purged , and now it concernes the Laity , whose turne is next to be faulty , to looke to it self , that it continue not these circular euils . Likewise the Papists digged downe the foundation , to build vp the walles , they tooke from Christ to magnifie workes . Now let vs take heede that we make not all foundation , and so indeede make no foundation ; for Christ is not a foundation to them that build not vpon him . The Popish Cleargie couered their people with blindnesse , and then gaue them a line , which they willingly followed ; ours desireth to guide and fill vs with light : now farre bee it from vs , so to hate blindnesse , that we doe nothing but stare on the light . Light on earth is a guide to light in heauen , but it is no guide to them that doe not follow it ; yea to such in the day of darkenesse it shal become an accuser . But thogh darknes should bring forth more workes then light , yet Hagar may not boast against Sara , nor ignorance against knowledg . For first , these workes of ignorance are the children of the bondwoman , euen of our naturall corruption ; & therfore shall not inherite with the children of grace , the freewoman , neither shall they obtaine any reward . Secondly , nature spreads ouer all mankinde , but true sanctifying grace comes into few . Now superstition is rooted in nature , and so is generall with nature ; and therefore it is no wonder if that which is general , bring forth more general , and common fruits : neither if grace which dwels but in the few that enter in at the narrow gate , makes the lesse muster , and outward apparence .

A Christian man hath as much neede of Christs Spirit to be a Christian , and to liue eternally , as a naturall man hath of a Spirit to be a man , and to liue temporally . For as the soule and the bodie are a man , so Christs Spirit and man are a Christian , which is a holy , eternall and happy thing .

When a Christian hath committed some notable sinne , there presently open before him two dangerous gulfs ready to swallow him ; one of them is Despaire , the other , Presumption . Hee is tempted to beleeue , that he cannot be forgiuen , or that he is very easily forgiuen ; and so Gods mercy is too much assumed or refused . But against presumption , should bee set as a counterpoyse , the Maiestie and Iustice of the great God that is offended , the foulenesse and deformitie of sinne in the sight of that God , the breach of the Couenant made with God , both at the outward , and inward Baptisme ; the grieuing of the Spirit , with which wee are sealed vnto redemption : and finally , the temporall punishments , wherewith God chastiseth his transgressing seruants , especially , not iudging , humbling , or chastising themselues . Surely God is infinite in Maiesty , the heauen of heauens cannot containe him , the Angels cannot fully behold him , the Sun and Starres are not pure in comparison of him . The same God , is a iust & iealous God , visiting sin and iniquity : for sin is more lothsome in his sight , then the most abhorred filthinesse , or foulest soares , are in the eies of men . As for thy Couenant , thou hast mightily broken it : thou gauest thy selfe to God in generall , and now thou takest thy selfe from him in particulars : thou madest an agreement with him to bee his seruant , if he would bee thy God ; he is become thy God , and thou failest in thy promised seruice . Besides , thou grieuest the Spirit , that conforts thee : thou art a great vexation to him , who is thy chiefe consolation : thou frettest that which is thy life eternall , and goest about to quench him , who would quicken thee vnto glorie euerlasting . Lastly , that the punishments of sin may come within thy consideration , remember Dauid , for whose adultery and murder , his child of adultery died ; his wiues were polluted with incest , and himselfe by his owne bowels , was driuen from his palace into the fields of the wildernes . Remember Hezekiah , for the lifting vp of whose heart , the Treasures must be carried into Babilon . Remember the Corinthians , of whom many were sicke and many slept , because they had sinned , and slept in their sinnes . Wherfore make hast , run to God right early , acknowledge thy sinne against thy selfe , and humble thy selfe vnder the mightie hand of God , that in due time he may exalt thee . That is the onely right exaltation which is done by God , and humiliation of thy selfe is the onely way to it : but an exaltation of thy selfe without God , will turne to an humiliation by God , if not a confusion . But if thou washest away the pleasure of sin , by the sorrow of repentance , if thou washest away the pollution and deformitie of sinne , by cleannesse of heart , and rightnesse of Spirit , then mayst thou lay hold on the satisfaction of Christ to wash away the guilt of thy sin , and so thou art wholly made cleane . As God will not haue his mercie to bee made an encouragement to sinne , so hee will not haue his iustice to bee a discouragement to them that turne from their sinnes : but iustice belongs to the presumptuous to humble them , and mercy to the humble and broken hearted to refresh them . Come therefore thou that art heauy laden , which feelest thy sinnes as a burden intolerable , take the refreshing which belongeth to thee ; and looke not on the terror of iustice any longer , which belongeth to the presumptuous , and not to thee . God will not that the reed brused by the Law , should bee vtterly broken , but that it be healed by the Gospell . Gods aime in thy humbling is not despaire , but Faith , Hope and Loue ; his end is thy amendment , and not thy torment . But if thou doubtest that so great a sinne hath cut thee off from Christ , and therefore thou darest not to make vse of his merits , know this , that by thy faith , which made a generall surrender of thee vnto Christ , thou wast ingrafted into Christ ; Christ was thine , and thou wert his . Now this Vnion is indissoluble , nothing can put asunder what God hath thus put together . Besides , Christ in his Vnion with thee , did not wholly take away thy wilde nature , but powring in a godly nature , left also some remainder of thy former wildnes . If then this wilde nature bring forth the fruit of the wilde oliue , it is no wonder ; for it is so left , that sometimes when God hideth his face , it may leade vs away captiue vnto the execution of sinne . Yet the Spirit of Christ euen then liueth in vs , though in bondage , for the time ; and grace is then not put to death , but only made prisoner . The seed of Christ remaines immortal , he is stil in thee , though sometimes thou bearest thy own fruite and not his . A generall dominion of sinne , excludeth a generall dominion of Christ : but a particular sinne may yet leaue a generall dominion to Christ . Thou mislikest thy selfe because thou art not holy in all things : thou dost well to loue and desire perfection ; yet though thou offendest in some thing , doe not despaire , for God hath not giuen any man in this life so much grace , as may giue him a generall rest from sin ; he leaueth this world as a place of battaile and combate , and referreth perfect rest vnto the world to come . Now the same God , though in iustice hee requires a full obedience , yet in mercy he accepteth according to that wee haue ; & hee knowes we haue nothing , but what wee haue receiued , and we haue receiued only so much grace , as may exclude the dominion of sinne , but not abolish the being of it . Let vs therfore not so much busie our selues in superfluous and vnprofitable vexation of our own soules , as in the study of purging our selues from our sins , that wee may bring forth more fruit . This is it which God especially lookes for after sin , and so doing we shall vndeniably proue to our selues , that we are still the liuely branches of Christ . A mans seruant doth sometimes his owne worke , yet if he presently returne to the worke of his Master , and makes that his chiefe and maine employment , he ceaseth not to bee his seruant , since most hee serueth him . So and much more is it betweene Christ and vs ; We are his , though somtimes seruing our selues especially being held by him , out of whose hand nothing can take vs . Therfore thou distressed soule , goe thy waies , and indeuour to sinne no more , and then thy faith shall make thee whole .

The diuell hath put the world out of frame , & that in two ouerspreading confusions ; One is sinne , the other misery . Now Christ came to vnloose the works of the diuel , and performes it both in himselfe and in his members . His owne part he hath fully perfected in himselfe , and now it remaines that we ioyne with him to performe that part , which is to bee done by Christ in vs . Therefore against sin , wherin the world blindly walketh , let vs oppose sanctification , seeking to place it in the stead therof , both in our selues and others . Against misery let vs employ the inward & outward consolations which God hath giuen vs , releeuing refreshing , and encouraging all distressed patients . This must we doe , yet we may not expect that the worke shall bee perfected vntill the great day come . Then onely shall be a pure separation of things now confounded . Then onely shall the sinne and misery which now cleaue to the Saints , fully be wiped away ; and then shall a kingdome come , wherein holinesse , and happinesse , lifted vp farre aboue sinne and misery , shall eternally dwell together . In the meane time we must patiently behold many crooked things which no man can make streight , and yet we must striue to reforme the crookednesse that may be made streight . Blessed are wee if when our Lord commeth he shall finde vs so doing ; wee shall haue our part in the sentence of blessing , and our workes of mercie & righteousnesse shal praise vs in the gates of heauen . And the same Christ who hath here wrought mightily in vs vnto the perfecting and aduancing of his kingdome , shall there worke maruellously for vs vnto the aduancing of vs in his kingdome .

There is great reason , though it breed but little practise , that we should put the loue of the creature far below the loue of the Creator , the loue of things perishing below the loue of things enduring for euer , the loue of things made for vs , below the loue of him that made vs , & for whom we were made . With this reason , there is ioyned great reward , for at last things transitory will part from vs , and the loue placed on them ; but God continues for euer , euen after the other haue forsaken vs , and then rewards the loue built on him with an euerlasting loue : and on this loue attend Ioyes vnspeakable , and a crowne of glory Immarcessible .

Our knowledge in this world ▪ is little and imperfect , but they that haue Christ by vnion with him , haue a perfect wisedome , and are in him perfectly wise . Let vs therefore esteeme our selues , & others more or lesse wise , as we are more or lesse partakers of that high and infinite wisedome ; and therein especially let vs striue for Supereminence . If in this litle and narrow knowledge of man wee only excell others , it may bee a iust ground of contempt against our selues , rather then a reason of that pride which is commonly assumed , and imployed in despising others . For those whom this humane wisedome despiseth , may haue an assured Right in the Diuine wisedome ; which in the foolishnesse thereof is wiser then the wisest of men : and which being wise , approoues her children for the most wise , for iustifying of her ; and which finally shall raise vp her meanest children in so true an image of God , that in regard of their new vnderstanding , the Schoole-taught knowledge euen of old Doctors , shall bee ashamed of the name of knowledge , and shall appeare to bee but as the rudiments of children . Let Christ therefore be the wisedome , by which mankinde should be especially measured , and valued ; so shall the iudging of them be according to truth , not outward appearance , we shall iudge the iudgement of God and not of man .

If any man haue done some excellent worke , by wit , learning or valour , we ascend presently from the excellencie of the worke , to the excellencie of the worker , imagining him to be a fountaine wherof his work is but a streame , and wee earnestly desire to see the more excellent cause , of so excellent an effect . This is the ordinary course of naturall Men ; yet is there a most notable and incomprehensible worke , the worke that containeth all humane workes , yea man himselfe , and this worke is daily seene ; but few ascend from the worke to consider the worker , and much fewer desire to see him , and fewest of all wonder that they doe not desire . Surely to a rectified soule , it is a great wonder , that for Atchieuements small in comparison of this great one , wee should looke vp with loue & admiration to their cause ; but for this huge worke , we should not lift vp our eyes and desires , to the cause thereof , which indeed comprehendeth , & causeth all other causes . But againe the same soule ceaseth to wonder when it lookes on the fall of man ; for therin it sees mans chiefest corruption was in that fleshly wisedome which hath blinded vs to the Creator , & makes vs broad-sighted to the creature ; which hath put the head of a beast into the heart of a man , and makes him looke downward with the beasts , from the maker to things made . But it is our part to vnhood our selues as much as we may from this vizard of wisedome , and to iudge of things according to cleare truth , not blinde opinion . Let vs pursue truth as long as it lasteth , not so long only as our muffled vnderstanding doth naturally and easily follow and apprehend it . In this course of outgoing nature , yet let vs set our first foote in her owne pathe : So on her ground we fasten this , that the Author is more excellent then the worke , the cause then the effect , and therefore if it be pleasant or glorious to see and know the worke and effect , it is farre more pleasant & glorious , to see the cause and author himselfe . But whereas grouelling nature applies this rule only to these lower things , we knowing that the truth thereof proceeds further , yea reacheth especially to the cause of causes : let vs out-strip nature , and follow this truth , vntill it leade vs into an amazing wonder , a feruent loue , a longing desire , to see that great producer of all excellent workes ; that infinite being , from whom all this masse of Creation hath his Being , and who as farre exceedeth in wisedome , power , and glory , the created wisedome , power , and glory , as an infinite and indeterminable cause , may effects finite and determined .

If God haue reuealed a truth to vs , which hath bin long concealed , let vs not seeke to haue our selues proclaimed as the fountaines of that truth , nor draw followers to our selues , but to it , and by it to God . For God is the Author and fountaine of all truth , and of the reuelation of truth ; and so the truth found is Gods , and the finding of the truth , appertaines to the grace of God . Therefore let vs desire to get glory to him , to whom the glory indeede belongs . And humbly thanking God , that among many of his excellent seruants , hee hath vouchsafed to vse vs in the reuealing of it ; let vs steale away our own names if we may from the honour thereof , leauing the whole glory to the name of God , whose worke it is . If thus we draw men to the truth , & by the truth vnto God ; not to Paul or Cephas , but vnto Christ ; this seeking of gods glory with the losse of our owne , will God reward with infinite glorie : whereas the setting vp of our selues in Gods stead , the iealous God will punish with extreame torments , as most odious idolatry . Yet euen in this life to such humble seers doth honour belong , though not the honour of fountaines , yet the honour of cesternes , euen the honour due to such as God honours , by committing to them his oracles and secrets . And euen to their humility belongeth honour , for humility is Gods way to preferment ; which though it takes away the value of our selues to our selues , yet as an excellent grace it ought to increase the same value , in the sight of others as it doth in the sight of God .

When there comes any pleasure to be lost , or paine to bee suffered for Gods sake , let vs set vp a balance in our hearts : in one scale , let vs set the temporal pleasure we lose , and in the other , the eternall pleasure we gaine by this losse ; and wee shall see the weight of this latter to bee infinitely exceeding . So likewise for paine , let vs set the temporall paine in one balance , and the eternal in the other ; and wee shall see there also the weight of eternal paine farre to exceed that of the temporall . Now if we vse but our ordinarie iudgement , of good things to chuse the greatest , and of euils to chuse the least , we shal presently consent with the losse of temporall pleasure , to procure eternal ioy , and with the enduring of temporall paine , to auoide paine eternall ; especially , since with the auoiding of that eternall torment , the exceeding weight of ioy , is ioyntly procured .

There is a great craft of Satan , which passeth too much vnmarked , or vnresisted , and this it is ; That he seekes by all meanes to keepe his owne kingdome whole and vndeuided , and to diuide by schismes and contentions , the kingdome and body of Christ ; that by the malice of such contentions , the flocke of Christ may bite one another , and consequently deuoure one another , and so doe Satans busines for him . But it behoueth Christians to note this his cunning , and with detestation to beware , that they be not Satans in struments , nor become those mad members which fight and strike one at another , and seek to teare that asunder , which God hath vnseparably ioyned together . And lamentable indeed is this madnesse and folly : for the main busines of Christ , effected by a bloudy death , and bitter passion , is , to set in vnitie and peace , the things in heauen and earth . Besides , he hath left as a legacie to his Church , the preseruation and continuance of the vnitie which himselfe began ; As I haue loued you , so loue yee one another . Againe , Christ hath prayed to his Father , that we may be one , as hee and his Father is one . Now cursed is hee that goes about to breake this three-fold cord , and endeuours to frustrate the death of Christ , the commandement of Christ , and the prayer of Christ . But thou wilt say , I diuide my selfe from him , and oppose my selfe against him , because he opposeth himselfe against Christ in some vncurable errour . But take thou heed that this error separate him from Christ , and remooue the foundation , else thou canst not hate him . For when men agree in the sauing foundation , they become one body and one building , vnited vpon that foundation , and vnto it . Now when men acknowledge Christ , in whom is the Trinitie vnited to man , to be happinesse , and the onely meanes of happinesse , euen the Doore , the Way , and the Life ; and to this Christ wholly resigne and surrender themselues , to be iustified , to be sanctified by him ; these haue receiued into themselues , the roote of Life ; they are one with Christ , and one among themselues . But that these vnited members , because one receiued this faith of Paul , another of Peter ; because one beleeueth something more , another somthing lesse in matters not absolutely necessarie to saluation , nor directly ouerthrowing the foundation ; should mutually hate and reuile one another , should shunne mutuall conuersation , should prosecute and persecute one another with enuenomed tongues , is most vnreasonable and lamentable . Is not the solide vnion betweene them a more cause of loue , then the slight difference a cause of hate ? Nay , will Christ allow , that there is any cause sufficient , to make his members hate one another , whom he hath tied in the bond of peace , by such mighty knots ? Especially right lothsome is it to him , to haue his name vsed for a pretence of such hatred , which aboue all names , is the name of loue and peace . Surely Christ knowes , that when men in this kind pretend to serue Christ , they indeede serue Satan . Hee knowes that vnitie is the preseruation of his kingdome , and diuision , the destruction of all kingdomes . Therfore if thou wilt please Christ , preserue his Kingdome by preseruing vnity ; it pleaseth not the head , to haue his member , brused , bitten , or hurt . He allowes not the member of greater knowledge , to bee proud ouer a member of lesse knowledge , much lesse to make their difference of knowledge , a ground of hatred . He himselfe forgiues this ignorance and errour , for which thou hatest thy brother , and offers vp his bloud to the Father that he may be forgiuen . Yea hee loueth this brother notwithstanding his error , and what art thou then to hate one whom Christ loueth ? Euen thy selfe also ( though perchance thou thinke it not ) art by Christ , borne with , and forgiuen for greater errours and ignorances ; for of thee and vs stil , Christ knowes this to be true , that yet wee know but in part . Therefore thou that pretendest to please thy Head , bee truly conformable to him , and thou shalt indeed please him . Loue where he loues , and beare with him with whom he beareth . Obey that new commandement of his , That yee loue one another . Expresse this loue in instructing thy brother , if he be ignorant ; and hate him not , though he be so weake , that hee cannot receiue thy instruction . He is yet grounded on Christ , hee is yet a liuing member of Christ , he is still a souldier for Christ ; therefore still ioyne with him , and comfort him in the battels of the Lord . Take heed thou quench not that which smoketh , nor beate downe the weake hands , which should be lifted vp against Satan , and that thou diminish not one of Christs Band. But assemble rather , incourage , and vnite the army of God , perswading them to grow strong by growing on ; that so being mutually strengthened by vnion , we may be more victorious in our fighting for God ; and ouercomming , may be admitted to eate of the Manna which is hid , and to reigne with Christ for euermore . Let vs bee glad of company in this our pilgrimage to heauen , and farre bee it from vs to lessen it by diuision . But let vs reioyce when any saith , though in some infirmitie , Let vs goe vp to the house of the Lord , to the Citie of the liuing God .

God is one and immutable , so may we as certainely know what he will be hereafter , as what he hath been alreadie . Heretofore if men feared him , they might bee without all other feare , for he was their Father , Defender and Maintainer . This hauing been tride , we say it is certaine , and with as much certaintie may wee pronounce of the time to come , that if we feare him , he will also to vs be a mercifull God . Let vs not therfore doubt any change in him , but in our selues ; and striuing by all holy contention , praier , fasting and watching , to keepe our selues stedfast toward him , let vs assure our selues , that hee is the Rocke immoueable , whom we shall euer find in one and the same place .

If God commands vs to doe a thing , and all worldly profits and pleasures mustering themselues together , like the kingdomes of the world before Christ , perswade the contrary , wee must then winke with the eie of flesh , and so not see , or at least , not regard any of them . But then looking wide open with the eye of faith , let vs stedfastly behold God and his glory , remembring our dutie to him , our couenant with him , our happinesse in him . If thus we can guide the eie of our soule , that it looke on the things eternall which are not seene , and not vpon the things temporall , which may be seene , we shall be allured forward toward that Kingdome of rest , where our hope is fixed , and wee shal passe along as pilgrims , through this world of lusts , vnhurt and vnhindred by them .

Christ as he tooke flesh of the Virgin , so was he the sonne of Adam , which hee was , to bee subiect to the Law laid on Adam ; that by subiection to it , hee might fulfill and satisfie it . But Christ as he was begotten of God , and one with the second person , so was he an Adam himselfe , euen a father of mankinde , by a new kinde of generation ; and the first Adam from whom Christ came , must by Christ be begotten if he will liue in the new world , euen the new heauens , and the new earth . Thus wee see two rootes of generation , one carnall another spirituall , one ingendring to bondage and death , another to life and happinesse . Wee must pray to the great Husbandman , that hee will cut vs off from the first roote , and ingraffe vs into the second ; for he that commeth after , is preferred before , for he was before . Then are we translated from death to life , then are we Citizens of the new Ierusalem , wee are passed from the old things which must be blotted out , and are come into the new world , which abideth for euer . Where bee now these pedegrees from Adam , and the sonnes of Adam with their swelling glory ? They often come forth to amate Gods children of low degree , yet are these the pedegrees of death , they prooue their owners to be the glorious sonnes of sinne and mortalitie . But , O the infinite happinesse , and priuiledge of the sons of God , borne of the best Father , in the best image , to the best inheritance ! God their Father begets them to his owne image , and becomes their inheritance , in whom is the fulnesse of glory , beyond whome is nothing , and therfore nothing to be sought beyond him . Let vs in comparison of this new birth and life , despise the glory of earthly birth , and earthly life , not as if we had neither eminence of birth , nor pleasures of life , ( which perchance was a reason to Philosophers , but must not be to Christians and to many it needs not ) but because they are grosse , miserable , and base in respect of the other . For this cause let vs especially dote on our heauenly pedegree , and celestiall happinesse , growing still stronger in loue with heauen , as we grow nearer vnto it . Let vs refuse to be called the sonnes of Pharaohs daughter , in respect of being the sonnes of Pharaohs Creator . And though this descent and inheritance be inuisible , yet therefore are they the better ; for that which may be seene , shall vanish away , but that which may not bee seene endures for euer ; that which may be seene , is grosse , but that which may not be seene is pure and glorious , and only discernable by a glorified sight .

Gods time and our time are often different ; but surely he that is wisest , appointeth the fittest times . Accordingly , God who is wisedome , giueth both meate and all things in due season . Let vs therfore with patience surrender our selues vp to him in all our necessities , suffering willingly his time , to be ours . For he will come though he seeme to tarry , and that in the fittest time , ( Luk. 18. ) his comming being quicke enough in his iudgement , when sometimes it seemes slow to ours .

The children of Anak and Achitophel , out of the acknowledgement of their owne strength , and cunning , thinke that if God would haue any seruants , he would chuse such able men as themselues , and not the meaner sort whome they despise with the Pharisies , saying ; Doth any of the Pharisies beleeue in him , but this base people which is accursed ? Againe , they are perswaded , that if God would not finde out them , they could finde out God , sooner then the simple swaine , that beleeues , as they thinke , only out of a low spirited feare . But let them know , that the more earthen the vessell is , the more is the glory of him , that doth great workes in it . For the basenesse of the vessell puts away all the glory from it selfe , vnto God . Therefore according to Gods speech of Gideons armie ; They are too many for me , to ouercome Midian by them , wee may say of these iolly men : They are too good for God to worke his glory by them : yet humility acknowledging all sufficiency to bee from God , and to bee nothing without him , might take them downe , and so make them fit for God . But as for the finding of God in Christ without his owne light , surely they may as well finde the Sunne in the night , and the secrets of the spirit of man , when the man himselfe is silent . God must shine , if hee will bee seene ; he must both tell his secrets , and giue an vnderstanding to conceiue them , if man shall receiue them . As no man can see God & liue , so no naturall man can see Christ who is God , as long as he liues a meere naturall man . He must dy ; and especially to his owne wisedome ; and his very sight , which hee magnifies , for clearnes , must be acknowledged for blindnesse , and be brought to be cured by the lightsome Spirit of Christ , which then will shew him from whome it selfe proceeded .

We are gods , and not our owne ; so are our children , by creation , if not by sealing . Why should we doubt that God will not prouide for his owne , and in this doubt seeke to piece out his prouidence , with a distrustfull prouidence of our owne , which indeed at the best , is but a shrid of his . Surely our selues and our children , being more his then ours , and his loue to his owne , being purer , and wiser then ours , we might rest well contented with that portion which is granted by him , to our lawfull endeauours . For the heauenly Father , giueth good , yea the best gifts though the earthly fathers would faine sometimes giue greater ones . But the greatnesse which the earthly desire , is earthly , but the good ( which also is great ) that the heauenly giues , is heauenvly ; And this God knows to be a substantiall blessing , for it is blessednesse it selfe , stretching beyond time , & reaching in place aboue moth and rust . Be we then thankesgiuers , & not murmurers , when wee or our children , haue store of grace , though with little wealth ; for we are then very rich in the true treasure , though not in the vanishing ; and our Father hath prouided for vs many cities , and a large inheritance ( Luk. 19. 17. ) in the land of the liuing .

The Scripture hath authority , & selfe-vpholding in it selfe , because it is the word of God ; and this it hath , and is , whether men receiue it or not . Truth is as much truth when it is not acknowledged , as when it is . But the true manner of receiuing it is this . At first the Church inlightned by Gods Spirit , saw & beheld in it the truth of God , receiued it , and commended it to all to be beleeued . Now the learners of Christianity , receiue it first on this commendation of the Church , before by it they receiue the Spirit to discerne it ; As children beleeue rules giuen by their Masters vpon trust , before that by the rules , they come to the knowledge that they are right rules . But after hauing beene inlightned by the Spirit , they receiue it then , vpon their own knowledge , as the first Church did . And thus proceeding they come at last to iudge the Church it selfe , by that word , which before they receiued from the Church . So while I am a naturall man , I receiue the word of men ; but when I become a spirituall man , which discerneth all things , I then discerne it to be the word by the Spirit . And the beleefe which comes from this spirituall discerning , is truly and onely faith , the former is only credence and trust ; the one hath the very word for the obiect thereof , the other , the persons of men . Now miserable is the estate of that Church that hedgeth in men within that trust , and neuer doth suffer them , or at least incourage them to proceede to faith . Where it is taught that it is sufficient to beleeue the Church , there mans minde is perswaded to rest in that beleefe , and careth not to beleeue the word for it selfe . Such a perswasion fastneth the eye on men , and turneth it from the word of light which giueth light to the simple , and might , and would be seene it selfe . Indeede it is an excellent couer for a bad Religion , for it keepes men within the pale of securitie since they must aske their teachers only whether their teachers bee deceiued . By the same rule may the Alcoran also be established , or any the most pestilent Herisie , if men must bee bounded by their teachers , and not looke beyond their teaching . But farre more blessed are they , if they be also blessed with thankfulnesse , who may looke Diuine truth in the face , and loue it for the beauty which themselues behold in it . And as men haue happinesse hereby , so hath God his glory , who scorneth that his word should haue men to giue their word for it . It is a word that standeth by it selfe , it approoueth it selfe . And lest men should say , that the former trust helpes the weakenesse of men , and not of the word ; they shold know , that God hath taken course himselfe , that man should not still continue in such a weaknesse , that still might neede such helpe . For as he giues the word to shine from without , so hee giues his Spirit to shine within , that the light of the Spirit might apprehend the light of the word . Let vs not therefore forsake this inuincible rocke of Christian religion , euen a self-approuing , and selfe-establishing authority of the word . For as hreby it is strong in it own strength , & so beareth it selfe vnmoueable , against all exception , so herein it excelleth all errors and heresies , since none of them can stand in their own power . Bee this then the priuiledge of the word , neuer to be lost .

There are in man naturally , three knowledges of good and euill : one of reason , which is true , as farre as reason guides it . Another of instinct , imprinted into the nature of man at his creation ; such a knowledge thinks it good to loue our children , to relieue the distressed , and thinks the contrarie euill . Hereto is ioyned that naturall affection , which Paul commends , Rom. 1. but in this sometimes is excesse , sometimes defect ; and therfore it must be aduanced or lessened , as the measure of reason requires . A third is of lust , and somtimes called by vs humour , which esteemes things good or euill , out of some blind affection , not for any reason or iust cause . So some loue killing , and hate mercy , some loue trouble , and hate quietnes , some loue nothing but wealth , some vtterly neglect it , some thinke fame to be good , and honestie foolishnesse . This came with the fall , and hereof we must take heed in all our actions : for this is that darknesse , which brings foorth the workes of darknes , and leades to eternall darknes .

The things of the next world , are as certaine as these heere : for the same word that said , Let these be , and they were ; saith also , There are such incomprehensible things prepared for them that loue God . They are as certainely known by faith , as these by sight ; as truly , though not so largely . For Moses saw them certainely ; else perchance for them would he not haue forsaken the certaine pleasures of sin . And the Word saith , that his faith truly saw God ; and no one true thing , is more true , then another . Againe , the things inuisible , are certainly better then the visible : for holy men haue euer despised the present for those to come . The hart can conceiue temporall things , but not eternal ; and that which is of God , is infinitely inferior to God himselfe . But what is the reason then that we chuse them not , being certainly knowne , and farre better ? The reason is , because our station is natural , elementarie and grosse , and likenesse makes loue onely to like . Therefore also the things aboue being supernatural and pure , must haue a minde of like temper to loue them . There must be a new station , a second worke , euen stinting and crossing nature . Yea , wee must haue a minde lifted aboue nature , to loue things aboue nature , wee must bee raised aboue flesh into an heauenly knowledge , to see heauenly truth , not sinking with beasts into the low region of seeing , touching , and tasting . Thus lifted vp and made spirituall , we shal discerne and approue spirituall things , as the naturall man doth the obiects of nature . Therefore let vs importune God , the Father of this better nature , that hee will distill into vs some drops of that heauenvly dew , which may giue vs heauenly mindes , and make vs to loue the things of heauen , as much as flesh and blood doth things of earth . Surely vntill then , the wise Naturalist , thinks happinesse folly ; and then the spirituall man demonstrably seeth and prooueth all present things to bee vaine vanitie . Vntil then we are but great children , or brute beasts concluded vnder the senses ; and we then onely are men , when we get the image of God our Father , which both knowes him , and is knowne of him . Such were they whom God made at first , & such are they whom God now makes againe .

If euery thing bee desirable according to the benefit thereof , then either prosperitie or aduersity may be loued , and neither determinately hated or condemned . For either is very profitable to a man , and most commonly , aduersitie . Let vs therefore cease to despise it in others , or impatiently to beare it in our selues , since aduersitie hath whipt many to heauen , when prosperity hath coached more to hell . Let vs leaue off , with children onely to desire pleasant things , and growne into men in Christ , let vs desire wholesome things . It is better in good sadnesse to be saued , then in good fellowship to be damned .

The Church truely and rightly calleth God her saluation . By God is not one person only meant , but the whole three persons . For God the Father , through his Son , by the holy Ghost , saueth vs . God the Father , principally out of a fundamentall loue elected vs , appointed & gaue the means , by which this election might produce saluation . God the Sonne principally did put himselfe into the very work of our saluation , and became the maine matter , meanes and treasurie thereof . God the holy Ghost principally distributeth and imparteth by particular gift and application , the saluation , which was fore-ordained by the Father , and is treasured vp in the Sonne . So the whole Trinitie ioyneth together in this our happinesse , it being absolutely necessarie toward our saluation , that there should be an election and appointment of the meanes , an actuall exhibition of the meanes appointed , and an actuall application of the meanes exhibited . Therefore when wee say , we are saued by Christ , we meane not , that wee are saued by the second person onely , and the humane nature vnited to him : but with Saint Paul we meane , that whole God was in Christ , and reconciled the world to himselfe . Accordingly in our due thanksgiuings , when we praise God for his gifts toward the new life , we ascribe glory to him for our Election , for our Iustification , for our Regeneration , which are the maine works of our saluation , and are the ioynt-workes of the vndiuided Trinitie . But yet we can follow this truth no farder , then it goes before vs . Therfore when we come to regeneration , there must we stop and looke no further for saluation , for therein is our saluation accomplished , and all the parts thereof perfected . If after we will goe on to workes as to further causes of our saluation , we goe beyond the truth , being past the God-head , and come vnto man . For though it may be said , that God worketh these workes in man , yet man ioyneth therein with God . Now the saluation of man is deriued into man from God alone , and is then absolute and full in parts , when Election , Iustification , and Regeneration , the absolute and only workes of the Trinity , haue wrought vpon him . For regeneration hauing put into man , the seede of God which is the seede of life ; Man is then translated from death to life ; and hauing begotten him the Sonne of God , hee is then the heire of promised glory and eternitie . Indeed works comming after the state and right of life and glorie , their goodnesse , as it comes from God , so it shall be rewarded by God , increasing the degrees of that glory , wherein before we had an vndeniable property , and title . Therefore works adde not a new part of saluation but only increase the issues , and fruit of a part formerly possessed . Accordingly doth the Diuine song of that rauished soule , orderly declare Gods sauing of vs from our enemies to goe before our seruing of God , in holinesse all the daies of our life : So workes themselues are placed , as fruits of our saluation , and therefore the glory giuen to workes , is but as the fruite of the fruite of saluation . But why then shall it be said ; Come yee blessed , for ye fed mee ; and blessed are they that keepe the commandements , that their right may bee in the tree of Life ; So that good works seeme to iustifie and saue in the day of iudgement . Herein comparisons may inlighten , though not prooue . If a man haue a wife of a suspected life , whose many children when the dying husband calleth before him , hee saith to those that liuely represent him ; Come to mee the true sonnes of Mee your Father , you truely resemble mee , therefore to you shall bee giuen the inheritance of your Father . Here for their countenance and proportion is the inheritance adiudged to them , yet is it not for that indeed giuen them , but because thereby they are iudged to be sonnes , for which Son-ship , the inheritance is verily giuen them . So doth God in his great iudgement , he will iudge men to bee his sonnes by their good workes , it being impossible that good works can come from any cause but Regeneration , and for the regenerate sonnes , was the kingdome of glorie long agone prepared euen by that election which was before the world . So the word , For , doth not still imply the cause it selfe , but sometimes an inseparable signe annexed to the cause , as if it should be said : My sonnes are heires of my kingdome , & those which are my sonnes , and they only bring forth the works of loue ; these workes haue I seene in you , therefore do I acknowledge you to bee my sonnes , enter into your Fathers ioy .

There are two things without in the word , which witnesse it to bee excellent aboue nature ; A supernaturall truth , and a supernaturall holinesse ; There are also two supernaturall things within a Christian , which ioyne their inward witnessing to the outward ; A supernaturall inlightning , to acknowledge , and beleeue this truth ; and a supernaturall vertue changing the will into a conformity with this holinesse . So in the mouth of many witnesses standeth firme the truth of diuine truth .

Man and the earth are growne wilde by the fall of Adam , both bring foorth weedes of their owne nature . But as the earth is cured by husbandrie & good seed , so by the regeneration of Christ the chiefe husbandman , and the seede of the word , man is brought into a fruitfull nature , and hath a remedy for the first Adam by the last . Blessed be the word which is God , and reuerenced and desired be the word of that Word which is of God , for of them is our life and health .

As a man in his first conuersion yeelded himselfe into a generall submission vnto the spirit , so must hee doe in euery particular action ; and then most resolutely when sin tempteth most strongly our selues . Wee made our couenant at first for the whole , and continually we must performe the parts of the promised whole . When we gaue our selues to the spirit , of dead branches to be made liuely branches , withall inclusiuely , we gaue our selues to bring forth the continuall fruite of liuing branches ; which is done by a continuall sucking of life from the spirit which quickneth vs . Now if we rest contented onely with our first ingrafting , though the Almightinesse of him whose seed is immortall , and who wil not faile of his end , may preserue vs aliue , yet do we what wee may to kill our selues , and to falsifie our couenant with him : who therefore beeing offended will chastise vs with temporall iudgements , and desertions , and will shew that when hee is angry he is a consuming fire . But let the true sonnes keepe neere to their father , let them keepe close to his spirit , moouing at euery motion of it , and filling the wants in their Lampes with the continuall oyle thereof ; for this spirit is our very life and the witnesse thereof ; By our generall resignation this life entred , and by particular resignation this life increaseth ; so the more we sow to this spirit , the more we shal reape of life eternal . Again , as a man in his great & main conuersion from a sinner & guilty , to a sanctified and iustified man , goeth ouer himself in general with that iudgement of the Law , whereby finding himselfe a man of death , he flieth vnto Christ , who baptizeth him from his guilt , and sinfulnesse by his Bloud and Spirit ; giuing both his actuall righteousnes ; and the spirits habitual righteousnesse ; so after the committing of euery particular sin , we shold go ouer it with a particular iudgment of the Law , wherby acknowledging it to be a worke of death , wee should flie to a particular application of the great Baptisme : that so putting away the particular guilt of that sinne by the washing of Christs blood , and the particular vncleannesse of that sinne by the washing of Christs Spirit , we which before were generally clensed and iustified , may also haue a particular and continual clensing and iustification . For our inward and outward Baptisme though at once performed , is of continual vse , and daily wee must haue a recourse thereto ( to wit by the outward remembring and passing to the inward ) that the stocke of iustification , and sanctification at first imparted may be daily applied , and distributed to our particular necessities . And thogh being in Christ we haue in him iustification and sanctification , yet God expecteth wee shall not let either of them shift for it selfe , and to worke on vs , not working therwith . But hee looketh that daily sinning against him , we should daily offer vp to him the iustification of Christ to purge away the guilt of sinne ; and daily request of him the Spirit of sanctification , and the increase thereof to purge away the defiling of sin . Thus doing we keepe our selues in continuall purenesse , and to be pure wee must do thus ; And because the latter is most painfull but absolutely necessary , we must giue great heede therto . For all sinne leauing on vs guilt , and a staine , the guilt is not ordinarily forgiuen except the staine bee taken away ; therefore as oft as we would be forgiuen of the guilt by Christs bloud , let vs aske Christs Spirit to wash away the spot contracted by sinne . When Dauid will hopefully pray to bee deliuered from bloud-guiltinesse , hee must pray also , Create in me a cleane hart , and renew a right spirit in me . Thus must the sonnes and daughters of God put away euery vncleannesse from among them , beeing perfect in their purposes and endeauours , as their heauenly Father is perfect . And when they intreate this Spirit to clense the blemish of their soule , they must doe it with a submission to the spirit , to be wholly guided & changed therby , and particularly to haue that very sin slaine , which before defiled them ; that the spirit may be as it were reuenged on the sin which grieued it , and that it may be restored to the true place and power thereof , euen of raigning & dominion ouer vs and our sinfull lusts ; from which it was degraded by that rebellious sinner , which therefore must now bee subiected and cast downe vnder it .

Death in respect of this life seemeth to bee a great euill , because it is an end of life , and of all the pleasures thereof . But the same death is rather a most excellent benefit which putteth vs out of this life subiect to euill , and whose natural happinesse is in the creature , into an eternall life beyond the reach of euill , whose happinesse is the enioying of the infinite fulnes of the Creator , in whom the goodnesse of the creature is also included . Therefore death is a gate , whose neare side , though it seeme couered with blacknesse , yet the inner side is couered with shining gold , and the purest light hath her dwelling there . Let vs therefore with the holy men of God by faith , looke to the farther side of this partition , let vs pierce beyond darknes vnto light , beyond the shade vnto glorie , not sticking altogether with the blind multitude on the darknes , which is on this side , as bounded therewith . Then with Paul shall we crie to be dissolued to be with Christ , wee shall so admire the inside , that wee shall despise the outside ; wee shall with the holy Martyrs & Saints push at this gate , saying , Open the euerlasting doores , that wee may enter in vnto the King of glorie . Besides , if wee will looke from our selues to other creatures , wormes , birds and cattell die for the profit of men , yea for their pleasure ; yet man created them not , neither can claime any right to this power of their liues , but by gift . But God by creation hath a right to man , and for his glorie hath appointed man to die , which oweth infinitely more to God , then the creatures to man : yet man is loth to do that for God , which without feeling he will haue the beasts doe for him . But , O man , yeeld to thy Maker , be thou for him , who hath made the beasts for thee , and therefore himselfe . Breake not this appointed order : thou hast this addition of comfort , thou goest to happinesse when thou diest , and so God doth not kill thee , but call for thee . He takes thee not from being , but alters thy being , and makes it better ; follow him gladly therfore , remouing thee to blisse : and the Law which thou willingly allowest on the creature to his extinguishment , allow also vpon thy selfe for thy aduantage . But if thou wilt not yet away , thou must , thou maist lose the benefit which might be made of it , but escape thou canst not ; the decree of heauen must stand in despight of thee ; and to conforme our selues to it , is our chiefe wisdome and ease .

Many things are troublesome and full of worke ; one thing is easie , readie and mannageable . Many things can tend no farther then this world , which tendeth but to vanitie and corruption ; one thing tendeth to eternitie , and to happinesse in eternitie . Againe , these many things leading to vanity , hinder much that one thing which leadeth to eternall felicitie . Let men therefore chuse that one which is easie , and rewardeth with happines , rather then the many which comber vs , only for vanitie . But especially let them beware , that with those many things of vanitie they comber and hinder not that one thing of felicitie . Let them beware , that with temporal trouble , they purchase not trouble eternall ; and so take paines neuer to bee out of trouble . Many there are , who haue a smoking flaxe of religion in them , and ambition or couetousnesse allureth them to put into their harts , the many things which are combersome , thinking still to retaine roome for that one thing which is necessarie . But by little and little the many things so possesse the heart , that the one thing is thronged out , and the smoke which might haue been a fire , is no longer a smoke . Thus doe they kill the spirituall life which began in them , and with many cares buy death eternall . But pittie your selues , O ye sons of Adam ; know your strength , and take heed you sell not your soules for the whole world . Some indeed haue a greater force and dispatch to turne ouer many worldly businesses , but take heed thou ouerlay it not . Some are weake , and a little ouerthroweth them . Let not a horse vndertake the burthen of a Camell , and let neither goe beyond his strength : the surest way is , to bee faultie ( if on any side ) on the best , and surest side ; therefore bee sure thou allow enough to that one thing which is necessarie , though thou abridge and lessen those many things , which are troublesome and transitorie . But if thou fillest and ladest thy selfe with care , thou becommest indeed a Camell , euen a beast of burden , thou canst not goe through the eye of the needle , thou hast too much about thee , to goe in at the straight gate of the Kingdome of heauen .

Mankind hath rooted in it a facultie , or rather an impotencie of desiring , which cleaueth fast to him through his whole life . Whatsoeuer outward changes befall , or whatsoeuer prosperity without change , there is a roote of lust and desire in man , which still will bud foorth ; and if it fasten on nothing to be desired , it is in paine , and desireth earnestly to desire something . The reason of this , is the saying of Christ , That which is born of flesh is flesh : to wit , that which is borne of fleshly lust , is lustfull flesh , the effect is like the cause . Hence are those endlesse desires , which are euer reaching , though without need , with out vse . Hence it is , that the man who is ignorant of his owne nature , so often deceiueth himselfe , while as often hee telleth himselfe , that such a thing had , hee will leaue desiring . For euen after that had , hee desires afresh , and on that verie thing ofttimes whereby hee thought to bound the old , he raiseth a new desire : the whiles hee perceiueth not , that himselfe is still the cause of his desires , and not the obiects ; so that whiles he is himselfe , hee shall still desire : Indeed when a thing desired is enioyed , the desire seemeth to cease , and then man thinkes hee will desire no more . But that is but one single desire , which ceaseth by the obtaining of that his obiect , the power of desiring still remaineth vnslaine , and is no more taken away , then a roote by the breaking of a single branch ; therefore it still newly buddeth out , and makes endlesse worke , vpon the ende of one desire , sending foorth a new . But what remedie is there to this euill ? Surely we must not run so much to obiects thereby to satisfie and quiet desires , which is endlesse ; as to our selues , to kill them all in the roote . But this euill cleaueth so fast to man , that except man can be vntwined from himself ( which is also very hard ) it seemes impossible to bee cleared . And this very thing that is impossible to man , is possible to God , and done by God . He by regeneration putteth a new man into vs , which eateth out the old man corrupt through these deceiueable lusts . This new man teacheth and mooueth vs to denie the lusts which fight against the soule . It changeth vs and our nature , and makes vs dead vnto lusts , and aliue vnto truth and reason . Therfore if wee will bee at rest in our selues , and keepe a perpetuall Sabbath in our soules , let vs pray for this godly nature vnto God the father of it , which may free vs from this slauerie of lust , ( that like the Egiptian bondage still sends vs about to seeke worke for our selues ) and may put into vs holy , reasonable , and measured desires . Let vs giue our selues wholly to be led by the light and motion therof , taking no care to fulfill the vnlimited lusts of the flesh ; And surely this world of vanitie is not worth a long or large desire , neither is the lustfull desire of any thing , more then a sickenesse & labor of the mind , and no helpe to the thing desired .

As a man Regenerate hath two natures in him , so haue temporall euils which fall on him , two natures and effects instilled into them from the former two . For first by the old man they haue a taste wholly bitter put vpon them ; they are to it proposed and beheld as punishments , euen the strokes of God hating and afflicting . This made many holy men cry out in their agonies that God hated them , that hee did set them as Markes , that they were borne vnto sorrow and darkenes . But the godly nature which wee haue from Christ , touching these afflictions when they touch vs , turnes them as the waters of Marah into wholesome sustenance , yea into medicines ; For Christ is actiue euen vpon his passions , both in himselfe and his members . And as all such troubles are sanctified by the touch thereof , so doth the same nature inwardly teach vs that these chastisements are the strokes of a louing Father : & withall it so comforteth and asswageth our soules with the oyles therof , that we reioice amid tribulations : & among the complaints of the old man , there often breake forth pangs of ioy sent from this holy and blessed nature , as wee finde in the writings of the Prophets . Let vs therefore in our sufferings not so much looke to the outward shew of temporall euils , but goe inwardly into that temple of ours where the holy Spirit dwelleth , and there let vs aske aduice of it , & inquire what they are ; This Spirit will answer vs with comfort , that they are blessings , that they are blessed to vs , that they cure vs , beeing heauenly exercises imposed to suppresse our corruption , to keepe our new man actiue and able , & to make him bring forth the fruite of patience , and righteousnesse . And if we hearken with beleefe and rest to the spirit thus informing vs , we shall see the promised effects , euen increase of sanctification and glorification .

Most rightly doth the wisedome & grace of God informe vs against lust , which is the maine roote of sinne , a mistresse of folly , & an inuenter of torments . It is still begetting of sinne , for still it setteth vs either against God , or holdeth vs from him , by committing euill , and omitting good ; it wrappeth vs in continuall folly , for it selfe is blindnes and possessing the vnderstanding neither seeth it self , neither suffers it to see . Accordingly it imployes man in many endlesse , vnprofitable yea impossible proiects , which condemne the man that laboureth in them of a darke and deceiued iudgement , and withall punisheth him for it ; It filleth our life with torments , for whereas enioying , is the comfort & chiefe portion out of this life , lusts neuer suffer men to enioy , or at least not long , but sets him still on new worke , and spurres him vnto new trauailes . It tells the minde that which thou hast is nothing , except thou haue some other addition & increase : that which thou art is nothing , except thou some way increase it thy selfe . So is the soule still driuen from her rest , & made a Lackey to trudge on the businesses of lust ; Amidst which trauailes she meetes with many crosses , feares , griefes , which like theeues and wilde beasts stand readie for them which go that dangerous way ; how much better were it for the soule to cut it selfe off by diuine circumcision from this accursed lust , and to ioyne it selfe to grace , the contrarie and remedie thereof ? For grace will draw vs nearer to God our happinesse , it will make vs to rest in God , and by conforming vs to him will both please him and blesse vs : it will be a light to our soules , euen a day-starre in our hearts , shewing vs waies right profitable and possible ; it will ease vs from many harsh and laborious seruices , teaching vs to beleeue , that it is farre better to walke in the sight of the eye , then in the lusts of the flesh .

There are many considerations which would allay the swelling of Ambition , if they were as duely applyed to it by reason as glorious obiects are to it by corrupted nature . Now since with naturall men , naturall thoughts fit best , let vs talke with them in their owne language . It is a confessed thing by all that vnderstand this life , that enioying is the height & vtmost of life , and the more solide and hearty inioying , the higher is that height . This being chiefest , to that should the minde chiefely aspire ; for if it goe to that which seemes higher , but is not , it sells substance for shadow , and being , for seeming . Now if we inquire in what estate this enioying is greatest , we shall finde in that wherein naturall , and as we terme them , kindly affections , and desires , haue most satisfaction . For indeede what comparison is their betweene the imagination of being pointed at for greatnesse , and the solide sweetnesse of being loued of a wise and honest friend ? What comparison betweene the officious and hartles complements of seruice-offring-flatterers , and the obsequious loue of a chaste wife , and dutifull children ? what equality betweene the delicate inuitations of a dainty feast vnto a cloyed stomacke , and the sweetnes of plaine fare to a naturall appetite , which desireth it not ▪ beeing desired of it . If these be the better comforts of life , and that life is better which hath most of them , then in a meane degree and not still in the greater is the best portion of life . Therefore it is not amisse for men sometimes to aspire downwards euen to the conditions of an estate beneath them selues . This I set forth not as perswading an vniuersall priuatenesse ( which as mans ouer-spreading ambition will euer make impossible , so it needeth not ) but only in a publike fortune to carry a priuate minde not swilling in too generall and large desires , but bounded within naturall , and becomming affections . And this , not to make a heauen of it on earth , as the Philosopher in vaine assayed , in a world so throughly tempered and seasoned with misery ; but to draw men vpon profitable and aduantageable termes into the most quiet and orderly compasse of life ; that the order and quietnesse thereof might allow roome for the practise of some course profitable to the Commonwealth , and especially to the contemplation of a better life . For these are too much put out of minde by swolne Ambition ; that oft so takes vp the whole heart , that it thrusts this present life , the countrey wherein life was receiued , and that country where only true life and happinesse shall bee , beyond all care and remembrance .

The pleasures of this world after they are past , ( and after they begin they are going to be past ) are as much nothing as if they had not beene . Therefore when sinfull pleasures tempt vs , let vs thinke , that if we by Religion put them not from being , they will euen by beeing put themselues from being . Wherefore let vs much rather choose , that grace should make them to bee nothing , and to performe an acceptable worke to God , which shal haue his reward , then giue them leaue by their owne nature to bring themselues to the same nothing , and yet to leaue guilt behind , and obligation to punishment . But if the mind will needs dote on dying pleasantnesse , let the same mind at that same time know and beleeue the pleasure of seeing Gods face , infinitely to exceede this both in quantitie and in qualitie , and that it shall as certainely appeare to vs hereafter , as these doe now , if wee refuse these for it . There is no ods that may disswade vs , but presentnes of the one , and futurenesse of the other ; which being againe vnmeasurablely ouerwaied by aduantage of excellencie and eternitie , should so mainely carry vs , that we should despise the presentnesse of all sinfull pleasures , much more then Iacob his next present seuen yeeres libertie for Rachel ; or one that proueth masteries his present ease and pleasure for a corruptible crowne .

The affections of man are vsefull and commendable , meeting with fit occasions , and limited by due measure . But they are commonly inordinate among vs , and lay hold on wrong obiects , or on true in wrong measure . Ioy is good , yea necessarie , when Gods loue is beheld and considered . And ioy is good , when Gods blessings are powred vpon vs , for euen that ioy is the gift of God : but ioy oft transgresseth ; for it reioyceth more in the blessings , then in God ; and it is too liuely in temporall things , and too dull in eternall . Yea , it reioyceth somtimes in sinne , our owne or others , which is a ioy in the place of sorrow . For sorrow , though hated , is also very profitable , and excellently meete for the sinfull and miserable estate of man . Sinne , when it hath myred the soule , by repentant sorrow hath the filth , ( though not guilt ) washed away , and indeed the guilt is not washed away by Christ , vntill the filth bee washed away by spirituall sorrow . For as long as the dregges of sinne lie on the soule vnbathed in repentance : so long the blood of Christ , as it were , lotheth to come neere it . Againe , sorrow fitteth excellently the , estate of vanity and misery , that our looke being sad , our heart may be made better ; and that griefe may stirre vs vp to apply our hearts to wisedome , whereby wee may escape through vanitie and misery , into immortalitie and happinesse . But sorrow is often faulty , when it sorrowes more for losses , then for sins ; which in effect is more for losses of this life , then of life eternall . It is faulty also , when it is stubborne against spirituall ioy , and will not let the hart reioyce in the mercy of God , though he bid it reioyce continually ; yea hatred it selfe is good , yet in one only cause , when it is against men that hate God ; for then may we hate both their wickednes , and them as our vtter enemies . Yet wee must beware wee hate not men for some single sinne , who otherwise striue to liue vprightly ; for in many things we offend al , and haue need our selues in such cases often to be spared . To such belongs the Spirit of meekenes to restore them ; and if Dauid say , I haue sinned against God , the Prophet must say , Thy sinne is also forgiuen thee . But the habitual and greedy sinner , that putteth God far from him , and in defiance saith , Who is the Lord ; this man is odious , and Iehosaphat shall be bitterly chidden if he loue them ; yet the bond of charitie may still hold on , which must watch that our hatred be for Gods sake onely , and not our owne ( for man ought not to hate man in his owne behalfe . ) Beside this , charitie must pray for the amendment of him ; for charitie to man desireth the preseruation , not the destruction of man , as farre as it may , without ▪ offending the charitie of God . But summarily to bring all affections into their true vse and proportion , let vs finde out both their vse and measure in the word of light , kindling or quenching them , lengthening or shortning them , according to the direction and line thereof .

The best knowledge hath been anciently thought to be mans knowledge of himselfe : but the best knowledge indeede being the knowledge of the best , which is God , the knowledge of man comes next in worth , who is the next best in this lower world , and whom God knowne , teacheth and commandeth to know himselfe , and who by knowing himselfe shall the better know God . Now the immediate vse of this knowledge being to better the knower , hee that will make most vse therof , must learne to know himselfe most in those parts and faculties , which are of most vse and excellence . Therefore on the soule , let the soule of man especially fasten her eies , that knowing herself with a right and true knowledge , she may finde what is right in her , to continue and confirme it ; and which is crooked and corrupted , to auoide & amend it . But to do this clearely , she hath need of some light aboue her owne ; for it is hard for the blind soule to see her owne blindnesse . Therefore begging for that eye-salue of the greatest Light , and so hauing obtained it , let her goe on to a true search and inquirie of her selfe . In this inquirie , let her generally compare the resolutions of her vnderstanding , and the inclinations of her will , with the lawes of her Maker . For seeing the soule did , and shold beare the Image of God , which Image , the lawes of God truly and vnchangeably expresse : it is a certaine truth , that wherin the soule differeth and boweth from these lawes , in vnderstanding or will ; therein , and in so much , the soule differeth from God , and hath abated and altered his Image . And this is indeed a chiefe and most worthy employment of mans time on earth , when the soule lookes into Gods loue , as into a glasse , and thereby trimmeth and fitteth her selfe for her Maker , against the day of her appearance before his glorious Selfe , who cannot abide to see any thing neere him that is vnlike him . Now there are some parcels and remnants of this Law , yet remaining of the first writing in the nature of man : but if we will reade profitably therein , we must take heed we follow it not too farre , but still compare it with the Law written , because there are but small broken and corrupted pieces thereof . While we are in this search , as generalitie and custome are great binders of the soule vnto error and corruption , so a suspicion that a generall estimation of things may proceede from the vnderstanding deceiued , or the will corrupted , may be a great helpe to bring the soule into her place and true estate . For to suspect deceit , is a first and excellent degree toward being vndeceiued ; & vnto this suspicion of mens wisest and most esteemed opinions , the word of truth giueth vs a good foundation , while it sayes , that many things which are highly esteemed among men , are abominable in the sight of God . And of this againe , there is an vnfallible reason , euen the corruptnesse of the soule by the fall of man . For this deprauation mightily possessing the vnderstanding , makes it in the best iudgement thereof , to think deceitfully of things , and withall to thinke these deceiued thoughts wise , because it knoweth nothing beyond them . But let the soule that prepareth her selfe for God , vntie her selfe from her selfe , as from a thing corrupted , and from the world , as from a multitude of such things as her selfe is ; equally blinded , and walking in the same darkenesse , though among themselues they be agreed to call it light . Thus putting off her own corruption and that of the world , shee is fit and ready to be new stamped with the image of her Creator , and to be inlightned with truth in her vnderstanding , and to put on rightnesse in her wil , which let her learne from the law , and desire to haue ingrauen in her by grace . In this course there will bee many Rubbs , the glorious folly of the world will mocke thy particular and desolate wisedome , it will disswade thee from singularity and desire , or prouoke thee to erre with company ; it will aske thee whether the rulers doe beleeue as thou doest ; yea thine owne corruption will somtime strike thee into astonishment , and make thee muse and wonder whether thou art in a right minde and purpose . But goe on vnchanged , knowing that thou seekest not what is vsuall , but what is right , and the patterne to which thou art fitting thy selfe is not man but God ; euen a patterne of perfection beyond all exception . This is also their duty if they considered it . Therefore let them that would turne thee , returne to thee , Returne not thou to them . When thou shalt present thy selfe before God , the more holy and vnblameable thou art , the more acceptable shalt thou bee to him , who wil not aske what company came with thee , but wil know and acknowledge his sonnes by their likenesse to him , and accordingly reward them as that is more or lesse ; & then shal it be no sorrow of heart to thee , that thou hast gone out of thy selfe , and the world , to passe through somewhat more vnsociably into happinesse .

God is the iudge of the world , and iudgeth it generally by two kinds of iudgment . The first is by Deputies , and so by Kings , Magistrates and Iudges , he iudgeth mankinde . It is the iudgement of God which is committed to them , and they are his mouth to the people ▪ How wicked and false are they then , that out of the mouth of God giue not the iudgement of God , but of their owne corruption ! that seeke not what God iudgeth of the case , but what themselues may iudge , corruptly , if couertly . These are in the ranke of the old false Prophets , which said the Lord saith , when hee speaketh not by them . Thou standest ô corrupt man , in the place of God , to represent him , but thou actest this part ill fauouredly , and insteede of representing the pure , and by-bribes-vnflexible Lord of the world , thou plaiest the part of a base and rotten-harted slaue ; so doest thou expresse thy owne vice not his iustice , and wee receiue that iudgement of mony , not of God . Yet is that indeede thy God , and tells thee what sentence thou shalt giue ; and all this is wisedome if concealed from the eyes of men . But euen for that point also know this , that thogh thou art only in that place deputed to iudge , yet many others , particulars beeing heard , can & do iudge as wel as thy selfe : these see & feele when the bias of couetousnesse , and corruptions , carrie thee from the straight line of iustice ; they feele when the iudge is some way allyed to the cause , & hath some feeling of it , because hee or his haue felt some thing for it ; yea generally they talke of it , though out of hearing ; for corruptnesse though it haue no other goodnesse , hath yet some modestie , and is ashamed to heare it selfe spoken of , for it knoweth it selfe to bee a vice : yet this is one more vice of that vice , to rage more against others that reueale it , then against the owner of it , that did such a thing which might iustly shame the Author of it , if reuealed . Let such a one be rather angry with himselfe for doing ill , then with another , for speaking truth . But because through this net of humane iustice and deputatiue iudgement , many guilty , if profitable offenders breake out and escape , God hath another greater net which he casts without these , wherein hee takes both the escapers , and the giuers of leaue to escape ; This is the great and generall iudgement , wherein God in person will sit as iudge , and will examine the iudges themselues and the iudged . Then the righteous Iudge of the world , shall iustifie the iudges that haue iudged righteously in this world ; But there they , that now are wrongfully iustified shall iustly bee condemned , and the mooueable Iudges that missed their part , and changing iudgement , spake from themselues , when they should haue spoken from God , shall haue their faults repeated vnto them , if vnrepeated ; and by the iust mouth of God himselfe , shall with their faults be deliuered to Satan the iayler , who shall carry them to the dungeon , where the worme dyeth not , nor the fire goeth out . But because such men doe fortifie their consciences , against the terrors of the Lord , and his fearefully-great iudgement , and put the euill day either wholly or farre from them ; that they bee not vtterly without feare in this world , God doth many times by particular iudgements strike , either them , their issue , or those whom they haue iustified in offences ; by which particular stroakes on some among many , he puts them in minde that hee which now iudgeth some , shall hereafter iudge all sinne , being equally odious in all , and equally lyable to iudgment . Hee strikes not all , yet , because generall iustice is reserued for the generall iudgement ; But he strikes some , that their iudgement might to al be an earnest of a generall iudgement , and might in the meane time terrifie men from wickednesse by present plagues , who feare not the future .

Moreouer ; it is a great motiue from sinne , the shortnesse of the time betweene sinne and punishment : there is nothing but life betweene them ; & howsoeuer we lengthen it in our imagination to keepe vs from feare of punishment , yet if we consider it by the most earnest and most trusted iudgement , which is that of the worldly wise , it is therby valued but at seauen yeares or thereabout ; yet if it be ( as it is but with some ) a continuance of thirtie or forty yeares , after thou commest to thy full age of wickednesse , aske the worldling what hee thinketh of himselfe when hee hath such a tearme in a liuing . He will by no meanes think himself a setled man , he will not much build vpon it , for hee holds it but a short time , and is continually troubled that it weares so fast & is so neere an end . Surely the diuell hath a great aduantage vpon vs by this deceit of our flesh , that it can tell vs truths in many things when their vse and end is earthly , but tels vs falshoods in the same things when their vse is heauenly ; it makes vs wise for matters of this generation , but not for those of the Regeneration . But let vs , where there is such a truth so found , take the line from the worldly things , and lay it on the spirituall , then shal we finde that grosly to appeare , which before was not perceiued , and so may we deceiue the Diuell himselfe , his aduantage beeing made ours . Accordingly let vs take that life , wherewith the wisedome of the world doth measure life for worldly purposes , and lay it on the same life for our spirituall vse : then shall we finde that the sinfull pleasures of life , are but pleasures for a season , & that a short one , and that there is but the same short season betweene pleasant sinne and eternall punishments .

He that wil finde a good friend let him seeke a good Christian. For a Christian is more then a man , and hath the strength of God added to the strength of man : Christ the Rocke is his foundation , and he will stand the billowes , and beat backe the tempests , for hee is founded on a Rocke . But the Moralist , and the Romane of these times , are but flesh and blood , sand and dust ; therefore floods and tempests wash him , and blow him away . Wonder not therfore my soule with the world , neither take vp the vsual complaints of the deceiueable vncertaintie of friends . Those that were once true friends are still so , those that are not , neuer were . If they had been of vs , they would haue continued with vs . If they had been truly Christian , loue would haue grown in them , not decaied ▪ For it is a speciall businesse of a Christian in this life to grow vp vnto Christ in loue : but their not continuing with vs , shewes they were not of vs : so they do vs not wrong , but right by departing from vs ; for they rid vs of il company , and tell our iudgement the truth , which before was deceiued in them . Yet that wee deceiue our selues no more , let vs fasten on such no expectation : let vs try the spirits , and if by true experience we find a spirit begotten of God , let vs take him for that friend , which is better then a meere brother . Thy heart and his are one , and they will agree in spight of the diuell ; though hee come against them accompanied with the flesh and the world ; yea if such two should bee stirred as Barnabas and Paul euen vnto parting , being parted , they would meete in loue , and doe the offices of friendship each to other , vpon any occasion . The heauenly loadestone , euen Christs Spirit of loue hath toucht them , therfore though stirred , they returne to their point , and still rest in loue .

When Adam was created , there was no corrupt lust : when there was no such lust , there was no shame ; generation was cleane , and meerely pure : and when generation was pure , then the neerest kindred could not defile themselues with it , for pure things defile not . Therfore rightly God , who had aboundance of Spirit , made but one male and female , who could haue made many more : for though there were inforced thereby an intermarriage between brethren and sisters , yet thereby was inforced no incest ; for when marriage and generation were pure and without shame , then the brother discouered not the shame of his sister , which is the wickednesse and vnlawfulnesse of incest . And thus might the state of generation haue continued in all posterities , if the state of the creation had continued : But man by his fall brought in lust , and thereby shame , and by both a necessitie of incest , which was not before . For God made onely a necessitie , that brethren and sisters should purely and holily marrie together : but man turned this necessitated mariage into incest . For a brother and a sister being one flesh , it is a ground of nature , that the same flesh should couer the shame of the same flesh ; which hee that doth not , goes so farre toward incest , as hee goes from this couering . Now the children of Adam , being brought by Adam into this necessitie , were suffered by the patience of the God of long suffering , who might still require his first course well instituted , that now by manis corrupted . After that some of the Fathers may be thought to haue done the like by a spirituall necessitie , that they might marry within the Church , and not with the daughters of men ; or by diuine indulgence and dispensation , God being the Lord of nature , and so able to change the lawes of it , to giue what lawes he list vnto it , much more to require the law in which first hee created man . But for vs who neither are forced by a naturall necessitie , the world being filled with multitude ; nor with a spirituall , the multitude hauing in them , though fewest , seuen thousand that bow not to Baal ; nor any dispensation from God for it , but a law of God against it : this neere intermarriage is a loathsome abomination in the eies of God . It is a sinne against nature , and so abominable euen to mans first and naturall apprehension .

The course of the children of God through this world vnto heauen , is the very course of the Israelites from Egypt to Canaan . Israel is born in Egypt vnder the seruice of Pharaoh , and brought from vnder him by a mightie and outstretched Arme , escaping the death of Egypt by the blood of the Lamb. Gods children are begotten in the Kingdome of Satan , and drawne from his subiection by his mighty power , who can onely bind the strong man , and take away his goods . By the blood of the Lamb , Christ Iesus , they also escape that death which is due to them , by being borne in the kingdome of Satan . The Israelites by the red Sea were cleared from the prosecution and danger of Egypt , and through it found a path toward the land of promise . The true Israelites by spirituall and inward baptisme are dead vnto sinne and the kingdome of Satan , and by that death escape from them ; hauing also a way painted out by the sanctification thereof to the Kingdom of blessednesse . Forty yeeres long after their man-hood did the Israelites wander in the wildernesse , vntill they came into Canaan : and fortie yeeres are the vsuall time appointed to the children of God to trauell in this world , before they come to rest . And in this fortie yeeres , the onely ordinarie food of Israel that gaue them life and comfort was Manna from heauen : and the chiefe food of the regenerate is the Spirit of Christ , which dwelleth in them , and is their life and comfort . Slender and light did that Manna seeme to the Israelites , yet sufficed to bring them to the land of Promise : and small doth the life and comfort appeare of this Spirit to fleshly reason , euen of the regenerate ; but it will serue to bring them to heauen , and to comfort and strengthen them by the way . Manna shewed , that man liueth not by bread onely , but by euerie word which proceedeth from the mouth of God ; to teach vs , that by this Spirit which proceedeth from the breath of God , we haue as certaine a life , as wee haue by bread . But as at first there was an host to fetch Israel backe into bondage , and at last there were hosts , giants , & gates of brasse to keepe them from the possession of the Land of Promise . Accordingly when Christians are escaped from the kingdome of Satan by regeneration , and walking to Ierusalem which is aboue , Legions and armies of wicked spirits , the gates of hell , yea Og the King of Basan , the huge Prince of hel , and the Principalities of darknesse fight against them , and seek to turne backe , and stop their progresse vnto rest . But vnto Israel their enemies were as bread , euen a prey and a triumph ; and to vs the God of peace will tread Satan vnder our feet , the gates of hell shall not preuaile against vs , but their temptations shall bee our aduancements , and their resistance shall giue vs the title of conquerours . And that we may make full benefit of this example , let vs especially be carefull to walke like those Israelites , which continued and perfected their course from Egypt to Canaan ; the chiefe resemblances among the Israelites of the true Christians among vs . Let vs auoide the sinnes of them , who fell by the way : let vs make great reckoning of the Manna of the Spirit , feeding , comforting , and contenting our selues in all estates therewith ; in all estates , trials , and changes . For this small dram of our new birth , though it seeme to melt sometimes before the heate of tentation , and the bread thereof tasts not so strong as the onions and flesh pots of naturall lust and pleasures : yet it is of the wombe of the morning , it comes from the day-spring on high , it hath life eternall in it ; and this little seed shall raise vs vp in the glorious image of the incorruptible and euerliuing sonnes of God . For the weake things of God are euer strong inough to accomplish their appointed end , they are backt with omnipotence , and if they wanted any thing in themselues , yet from that shall they draw perfect sufficiencie .

The sanctified soule in this world is a widdow ; Christ is her husband , and he is absent from her ; The senses haue their pleasant obiects to delight them , the flesh hath grosse matter enough to satisfie the lusts thereof . But the soule beholdeth not an obiect for her pure ioy , for hee whom the soule loueth and should only loue , is gone to a farre countrey ; yet is her heart towards him , shee thinkes still vpon him though a pilgrime in a strange land ; shee breaketh out into longing passions and inquireth of the sheepheards for him : she lookes by a chinke , with the eye of spirituall light into heauen , and so hath a glimse of him for whom shee is sicke of loue ; for he stands behinde a wall , this earth of ours is a partition betwixt vs and him , and he lookes through it but by a little grate ; yet still is shee his only , as he is hers , shee reioyceth in him , and remembers his loue more then wine ; shee entreates him to draw her that shee may run after him ; to set her as a seale on his heart , and as a signet on his arme , for her Loue is as strong as death . She fitteth her selfe for him by being all glorious within , and chastly reserues her selfe vnto him as a garden inclosed , and a spring shut vp . Shee is decked with fruitfulnesse , euen with fulnesse of all sweete fruits , trees of incense & al sweete spices . Thus louing , thus glorious , thus chaste , thus holy , thus fruitfull in goodnesse , shee waiteth for his returne vntill the eternall day breake , and the earthly shadowes flie away . This is a sanctified soule , goe thou and doe the like .

Herein is that in expressible height of Gods mercy to his elect much expressed , that the most wise and laborious men in morall goodnesse , yet not hauing grace , passe vnder the Law , and their very goodnesse is condemned to be sin . For such indeede it is , not comming from him who is the only Author of goodnesse , nor returning to him who is the true end of all things . Yet weake and sinful soules , though laden with great infirmities , by the mercie of God are taken from the Law into grace , & so their many sinnes are forgiuen them ; that weake and fraile men , if striuing against sin , though often falling into it , might yet comfort themselues in that high mercie , which laid hold on them , and singled them out for its owne sake , and not for theirs ; and that no flesh might reioyce in it selfe ; for the glory of flesh without the mercy of God , is but shame to it selfe , and matter for iustice . As therefore we haue an infinite benefit freely bestowed , let vs thankfully glorifie the giuer , who gaue it vs chiefely for his owne glory : and withall let vs take heede that though there bee so great mercy with God , yet wee make not worke for mercie , lest mercy tempted , turne into iudgement .

The obedience of insensible , and brute creatures vnto the will of God , is a great checke and reproofe vnto the disobedience of man ; Man is the chiefest of creatures , and they the lowest , yet doe they as farre exceede him in obedience , as he doth them in naturall eminence . The will of God is a straight and fixed line , to which all things created by the same will , should so fit and fashion themselues , that they should not bowe from it in any degree ; This doe the baser things , stedfastly following the imprinted light & law of their first Creation . So the storke and swallow know their appointed times , the oxe knowes his owner , and the Asse his masters crib ; the sea moueth in setled and vnmoouing course ; the starres fit their many changes to a steadie rule , answerable to the will of him that neuer changeth . But man that had a burning Lampe , euen a fountaine of light in his soule ( whereas brute beasts haue but a light determined and certaine ; and liuelesse things haue no light of reason , but an orderly influence and moouing power fixed into them ) this reasonable man is wholly gone astray from his rule , and not onely runneth from it but against it . Thus is he farre worse then things worse then himself , and openly shewes , that he hath fallen and not they . What now remaines , but that as this abased Lord of creatures , hath beene checked and reprooued by the creatures his vassals , so he should also bee instructed by them ? Therefore ô thou man goe willingly hereafter to the Oxe and Asse to learne thy duty . There is in them , as in the Asse of Balaam , that which may instruct thee . Be ashamed of thy corruption and fall , but bee not ashamed by any thing not falne , to bring thy selfe back to the place from whence thou fellest : when thou seest creatures obedient to thee , thence know that obedience is also due to God from thee , who is infinitely more aboue thee , then thou aboue them . When thou seest mutuall loue betweene creatures of one kinde , learne thence Charitie to thy owne kind : In sum , when thou seest any creature continuing the steady & appointed course of his kinde , call thereby to minde , that there is a certaine and appointed course to thee also , wherein thou shouldest as certainly satisfie the will of thy Creator , who requireth a conformitie of all things in their place and order , and the chiefest of the chiefest .

It hath beene an often pollicy of Satan , when hee could not pull downe good things with euill , to pull them downe by setting them together by the eares betweene themselues . Not to mention the too-much opposition betweene the reformed Christians , I can example it in the quarrels which haue been betweene faith and workes , prayer & preaching , and the commendation of the learned workes of some , in a comparatiue despite of as profitable works of others . But this is an vnkindly debate , and issueth by no meanes out of the nature of the things themselues , but from mans contentiousnes , want of iudgement , or ouer-prising our owne apprehensions . Each vertue hath her seuerall place , and in that place shee excelleth & hath commendation , and thrusteth out no other vertue either from place or worth . The place of faith is first in the vnderstanding , but working downward on the wil and affections , it ioynes vs to Christ ; so is it the hand of the ingraffer , it sets the eye of the soule euer on God in Christ : it is excellent for vnion , & for all the benefits and fruites comming from that vnion , wherof workes are a part . The place of workes is chiefely in the will and affections , yet grounded in the vnderstanding , & springing forth at the members : They expresse the vertue of the vnion , they praise and glorifie him that bestowed this vnion ; they are excellent as fruits , but they haue both being & excellence from him whom faith apprehendeth . Preaching deliuers words of knowledge , of reproch , of comfort , of exhortation , to our ignorance , to our sinnefulnesse , to our despaire , to our deadnesse of heart : yea it teacheth vs how to pray , it perswadeth vs to pray ; prayer fetcheth downe grace from the Author of grace , by which , preaching it selfe is made profitable , and life is put into the dead letter ; it prouides vs for hearing , and makes vs able to doe what we heare . In summe , it procures helpe in all things from him , without whom we can doe nothing . Thus it seemes both faith and workes , prayer and preaching , bee of kinne , mutuall embracers , and farre from that contention which is fastned to them : each desire that their fellowes may haue appointed time and place , because in their prosperitie themselues doe Horish . Now for the last kind of debate , which hath been set betweene excellent writers , discretion and charitie might serue for a full remedie . If any one bee in any thing good and profitable , charitie and wisedome will rather commend that worth of his , then obscure it by comparisons : if another be more learned , it may bee the lesse learned doth more edifie ; and sure it , is that such contention doth not edifie at all . The Schoolemen are excellent in subtilties , they search how things are , they dig for the roote ; and in sum , if sifted from errors , and clearely conceiued , they may giue great light to the vnderstanding . Another Diuine goeth more plainely to worke , he sets foorth the matter without curious search of the manner , herather shewes that it is , then how it is ; yet he shewes enough for saluation , hee shewes enough for the most general capacitie , and withall he mooues the will , and stirres vp the affections to receiue life , & refuse death . The first make a few men excellent , but find not often a fit great audience ; they are good teachers of teachers . The later doth generally profit , he goeth into the wil & affections , & vnlockes the heart for God , the seate where he delights to dwell . Of this kind hath this age most neede of , of which prophecies foretold , that the loue of many shold now waxe cold , that men should loue their pleasures more then God : and of which experience telles vs , that knowledge hath farre out-run obedience , which should follow close at the heeles of it ; and therefore of the two , lacks most nourishment , and incouragement . Generally , let them that build the house of God , if they hold a sword in one hand , yet hold it against the enemy , not one against another : much lesse let the by-standers take their swords out of their hands , and fight for them , when they will not themselues . The building is not promoted by this meanes , but hindered , yea , pulled downe .

The euils of this life are great and many , whereof some are immediately from the hand of God , others from the wickednesse of men , others from the malice of Satan ; and of these also God hath the command . These euils are by men diuersly receiued , some entertaine them only with passion , and these cure one vexation with another , and adde sorrow to sorrow . Some by reasons morall or naturall , seeke to preserue their owne quietnesse , and these obtaine not often what they seeke ; and if they doe , they haue but a fading and transitorie rest , which being past , is all one with sorrow past ; for then they are both like vanitie and nothing . But a third sort of receiuers are they , that receiue them with faith , euen a beleeuing soule , whose obiect is God in Christ , and which looking vp to God , both sees him , and in him sees what hee sees in these euils : this is the going into the Sanctuarie , where the euils of this life are only truly discerned , and so thereby conquered . For looking vp to God , we see him our mercifull Father , vnchangeable Sauiour , and our stedfast happinesse : we see that the euils which he sends , or directs to vs , are rods of loue , and their stripes are healers ; they punish the flesh , and that but temporally , that the spirit may liue eternally . And for the wicked , who are somtimes gods executioners , he tels vs , that he beholds their wicked actions , that they stand in the slipperie place of a transitorie and dying life , and that they and their works shall come to iudgement ; and then their wrongs shall turn into eternal torments to them , & to vs into eternal glory . And euils thus receiued are comfortable euils , for by faith , we see affliction to be a treasure euerlasting , farre better then treasures of Egypt ; they are edifying euils , for they build vs vp ; being beaten downe in the body of sinne , wee are built vp in grace and truth . So these beleeuers onely make benefit of euils , and in stead of being vexed by them , or receiuing no aduantage of them , they turne them into spiritual nourishment ; therfore let vs goe still armed with this faith , which only ouercommeth the world , and makes it seruiceable . It is the onely strength and support of a Christian in this vale of miseries , and that which keepes him from being oppressed of them , and that helps him to suppresse and vse them . As much faith as wee haue , so much strength we haue ; and if we lack strength , we lack faith . If then euils pursue thee , and thou faintest vnder them , know that thou wantest faith , as surely as Peter did , when he began to sink . For how can the beleeuing soule be ouercome , which beholdeth the Almightie on her side , euen when ten thousand hemme her in ? yea , which then beholdeth these euils short and transitory , yet by transitory lightnesse working eternall glorie . Beleeuest thou these things , and yet art thou afraid ? it cannot bee that thou shouldest be afraid of happinesse , though entred into through affliction ; but that thou dost not verily behold and apprehend it . Therefore hencefoorth in thy troubles goe out of thy flesh , and consider not therwith ; for flesh and blood will adde waight vnto them : but goe into the Spirit , where the Comforter dwels by his anointing , working faith in thy soule ; there shalt thou find wherwith to conquer , there shalt thou finde wherewith to comfort , yea to better thy selfe by euils .

If it be asked who is the greatest foole , it may be answered , The worldly wisest man . For true wisedome is that onely which finds out true happines , and agreeth with the highest wisedome the begotten of God ; proportionably , that is the greatest folly which is most laborious , curious , and effectuall in seeking vanitie instead of happinesse : and the whilest goeth astray with all the might thereof from him , who onely is the soueraigne good . Therefore when thou seest a man by wicked craft gathering about him thicke clay , and setling his hope and heart thereon , know him to bee the great spirituall foole , and his good successe therin , to bee but prosperitie in folly . For his deceiued hart feedeth on dust and vanity ; he hath forsaken the fountaine of liuing waters , and hath hath made cesternes for waters that faile : this the end will make euident ; for then it will appeare euen to the foole himselfe , that the foundation can no longer stand , then the thing on which it was founded . But in the ende the earth shall melt away , & the elements shall consume with heate ; and therefore the hopes built on earth , and earthly things must needes fall downe , and wholly be ruined . But that infinite and eternall happinesse , whose name is , I am , hee is for euer . The hopes built on him cannot be shaken , the heart fixed on him , cannot be ouerthrowne ; that foundation remaineth sure , and the building thereon is Mount Sion , which cannot be moued ; he will bee left after all things , to receiue and crowne thee . Be wise therefore , O ye Princes , yea be wise , O yee wise men of the earth . Kisse the Sonne , euen that eternal wisedom , be yee instructed by him , and then ye shall be truely wise ; his Spirit will teach you that truest wisdome to lay your out money , & that for food of eternall life ; to forsake these drie cesternes which containe those fading and dying pleasures , and to seeke the fountaine of liuing waters , euen the God of Gods , in whose presence only is the fulnesse of ioy , and with whom onely are the pleasures for euermore .

A great burthen of this Iland is blasphemy , & the prophanation of the name of God : a heauy , yet vnprofitable sinne it is , by which God is dishonoured , and man damned at a very low rate . So doth this people sel himself for nothing , and as seekers of death , rather then they will not die , they will anger God of set purpose , and without profit procure their owne destruction . Surely , as it hath bin well obserued , this sin hath a more pure corruption and venome in it , then most of his fellowes ; for other sinnes haue commonly some sensible profit or pleasure to Midwife them into the world : but this in it selfe is neither pleasing nor profitable , but issueth out of the meere prophanenesse of hart , euen of a carelesnesse and contempt of God . For how can it be , but God is exceedingly despised and neglected , when his name is vsed to make vp idle places of a hollow or vnfilled sentence , or to vent or vtter with some grace & force the choler & malice of a displeased man : But be it knowne to thee , O man , of what sort or degree soeuer thou bee , that God made thee to serue him , and in part of seruice to feare and sanctifie his name ; & indeed thou art not of thy self worthy to serue , or to name him : How then darest thou to make him and his name to serue thee , thy prophane discourse , & thy rash and vntempered anger ? It was written anciently , Holines to the Lord ; and surely where God is , holinesse is about him ; where God will bring any to him , hee puts holines vpon them ; and where his very name is , he will haue holinesse applied and appropriated to it . Therefore his name must bee brought foorth onely in holy vses , and an extreamely vnfit match it is , to ioyne the holiest name with the vnpurest and prophanest passions and speeches . If thou wearest but the vizard of a Christian , and a man should aske whether thou canst say the Lords Prayer , and the ten Commandements , thou wilt extremely scorne the question . But assure thy selfe , that God infinitely more scorneth , that in that prayer , one should offer vp a petition to him , that Gods name should be hallowed , who cares not whether hee haue his petition granted or not , yea many times takes paines to make it void . And much he scornes that any shold say his commandements , that care not to doe them ; and that the same tongue which saies , Thou shalt not take the name of God in vaine , shold presently take the same name in vaine , and so bee contrary to it selfe , giue the lye to it selfe , and dishonour the name which it falsely pretended to reuerence . But if thou wilt needs loue this sinne more then God , the same God who now endures thy blasphemies with a limited patience , wil one day when that patience is come to the full bounds thereof , ransome his name from thy vnhallowed throate ; and he who is a consuming fire shall make euery touch of his name to burne in thy bowels . Then it shall bee felt , though not now beleeued , that God is still actiue , and either sanctifies or consumes wheresoeuer hee is ; and if he haue been in thee much but not sanctifying , he shall be in thee much also , but consuming . Hee is too strong for vs , and so cannot suffer of vs ; and though he seeme to doe it by being taken at will into our licentious mouthes , yet it is but as the taking of a coale or hooke , which burne , and bite , & take the takers : so thy owne wicked words shall fret into thee and become thy snare and consumption . But that euery one may know his part and interest in this sin , and the iudgement of it , the different degrees thereof doe readily appeare . There is one sort of prophaners that keepe open house of blasphemies , and the name of that God which dwells not in their hearts , yet issueth still at their mouthes : these are in the depth of Satan , and be the eldest sons of hell . And it is to be wondred if they beleeue not that there is a God , how they speake so oft of him ; and if they beleeue God to be , how they feare not to dishonour him : who if hee be , must needs bee iust to himselfe , and take his owne part against those that thus abuse his name . Another sort there is of them that leauing the name of God , yet vse other names and words in stead thereof , and so by an euill idolatrie , translate the honour of God to creatures or imaginations of their owne . A third sort is of such as in euery idle exclamation or admiration , at any vnusuall or odde matter , take vp the name of God , altogether vnprofitably and vnseasonably : who is not to be named but with reuerence , and for the bettring of our selues or others . For as oft as we are not the better for naming him , wee are the worse . These wil sometimes say , if thou admonish them , that they meane no ill ; but they must neither meane ill , nor doe ill ; and because by carelesnesse & vnwatchfulnesse of speech this often happeneth , let those that feare God , watch their mouth , that they offend not with their tongue . And generally let al those whom God hath mooued to glorifie him , and to speake good of his name , teach the same to their children , that we may leaue a godly seede behinde vs in our roome ; it being a complaint of this time , that children too much learne to speake English and oathes together , and so to blaspheme God almost as soone as hee hath made them .

Custome of euill hath sundry great euils belonging to it ; one that it selfe is a long succession of wickednesse , and offence against God : Another , that growing into familiaritie with men , at length it comes to the reputation of no vice , if not of a vertue . A third , that it takes roote and establishment by continuance , and growes so stiffe and immoueable , that it is like the lawes of the Medes and Persians which may not bee altered . This course and sway it hath both in the liues of particular men , and great Churches , and that to so great a conquest of mens iudgements , as well as their actions , that they haue enacted a law , that an euill well setled ought not to be remooued . This the Church of Rome practiseth ; but as we see in the thing it selfe , that it is a wisedome which ascendeth from below , and is diuellish and sensuall : so by the consequence of it wee see it is temporally dangerous to them that hold it ; For this position brought that Church to this present weaknesse . Ambitious and commodious errors had crept into that Church , to which , time had giuen such strength and estimation , that it was a very especiall wisedome to holde them vntouched and vnmooued . But they that denie iust things , often prouoke to the taking away of them and more ; as tyranny often hath driuen away kingdomes . And somwhat accordingly , while they would keepe their errours , they haue prouoked men to take from them that which once was held lawfull , though as things now stand , they may seeme to haue lost edification . So with their supremacy , they haue lost Patriarchy , & the ten tribes are rent from that Rehoboam which wold not ease the burden of his fathers . This may serue for an example euen to our Churches , whereby they may learne , not to establish themselues by establishing any sinfull corruption , if any such shall appeare : for that very corruption by which men shall thinke to strengthen themselues , is likely to prooue their canker and destruction . This was the iustice of God of old against the Calues of Ieroboam , and of late against the whoredome of Rome . Therefore according to wise Salomon , be not wise in your owne eyes , but feare the Lord , and depart from euill ; Let all your wise policies bee grounded , or at least subordinate to true pietie . Doe not by defending a knowne sinne , giue a handle to a rough amender , who taking a Church by the blemishes thereof , may perchance pull out them and the sound flesh which hangeth to them . The Ancients knew the corruptnesse of mankinde , that it still brought forth tares among wheate ; and therefore appointed generall and particular Synods for the rooting vp of them ; our age is latter , and therefore worser : if wee grow in diseases , let vs not abate in the remedies . If we cannot haue generall Councels , let vs make true vse of our nationall sinods by serious examining in them , not so much what euill customes it might seeme policie to maintaine , as what customarie drosse it were true and spirituall wisedome to refine . In like sort , a remedy of euill customes is needful to euery member of the Church ; If thou hast done euill , amend that which is past by future goodnesse , and adde not to thy vomits , returning . But let all especially shun and kill the beginnings of such wicked customes ; for the more they continue in them , the stronger they make a chaine for themselues : so that at last they are mightily enthralled thereby , and are still further from escaping .

The roote of all obedience and fulfilling the law , is the loue of God : if wee loue God truly , we keepe the first Table , and we will doe what wee can to keepe the second . For how loueth any man God whome hee hath not seene , who loueth not his brother whome he hath seene ? And who loueth God that will not please him & keepe his commandements ? That this work of loue which of it selfe is pleasant , & whose yoke is light , may by vs pleasantly and easily to be performed , let vs consider partly , ( for wee cannot fully ) wherfore God is bee loued . God is to be loued first for himselfe . For he onely is the fulnesse of happinesse , and all sufficiencie , since in him onely is Being , Light , Life , Wisedome , Glory , Power , Goodnesse . Other things which carry these things names , haue them not indeed ; for nothing created hath any of these of their owne , but in him and his they haue all that they haue , and they be that which they be . So God is , and there is nothing beside him . Secondly , God is to bee loued for the loue which he hath expressed to vs ; for loue deserueth loue , and chiefely a great loue deserueth a little loue ; but most chiefely that greatest loue of the Creator , deserues the greatest loue ( which at greatest is but little in comparison of the other ) of the creature . Now if I shold go about to shew the loue of God to man , I should labour to bring infinitenesse within measure , and to bound within the knowledge of man a law incomprehensible . This in summe may be conceiued : That God loued vs when he had but foreknown and foreappointed our beeing , when we were not at al , but only in his purpose : Then he loued vs with a loue that marked and sealed vs to eternall happines . This loue produced our Creation in an excellent image , & this loue to man falne from that created image , gaue him the greatest gift that is or may be , euen his owne Son to cleare him from the guilt of his fall by a bitter satisfaction ; and to imprint a begotten image stedfast and permanent , instead of the created image mooueable and decayed , by a pretious regeneration . Thus from God the Father with the gift of the Sonne , haue we also the holy Ghost : so is the whole Trinity imparted to vs , and what more can he doe for his beloued ? Yet his loue ceaseth not , but proceeds to guide , to purge , to increase , to defend , to cherish , as a father nurtureth his sonne , and as an Eagle stirreth ouer her yong . Much is our weakenesse , & much he strengthneth vs ; many are our fals , and he forgiueth vs much : many are our dangers , and troubles , and the Lord deliuers vs out of all . Let vs therefore loue the Lord our strength , let vs loue him much who forgiueth vs much : Let vs loue the Lord because hee receiueth our Prayers , and deliuers vs in the time of trouble . Let vs loue him first for that which he is , for he only is worthie of loue ; his courts only are truely delectable , and his presence amiable : There only dwelleth the fulnesse of ioy , & the pleasures of eternitie . Next , let vs loue God for his loue to vs , and be glad that so great a loue will bee contented with a loue so narrow and scant . Let our loue be raised to the highest , and let vs fit it to him as much as wee may , that the narrownesse may bee caused rather by the lownesse of our condition and beeing , then the straitnesse of our will : so let it be with all the soule , and all the strength . Againe , since our loue is chiefely expressed in pleasing him , and hee is chiefely pleased in keeping his commandements : Let vs as much as we loue him so much desire to please him , in a proportionable obseruation of his commandements . If this we doe , we shall haue comfortable assurance of enioying him whom we loue , and then are wee happie aboue our fellowes : the oyle of gladnesse is powred vpon vs , and according to Saint Paul , we may reioyce continually . For if we be assured to see and enioy God our perfect hapines , what sorrow can ouer-way this ioy , what losse can counteruaile this gaine ? Surely we may be contented with whatsoeuer wee haue , for godlinesse hath brought vs , the chiefest and most incomparable gaine . If wee shall haue the greatest happinesse , how can any temporall thing make vs miserable ? If then wee grieue much , we esteeme not this happinesse as we should , or we turne our eyes from the assurance thereof . But theron our eyes beeing fixed , and not on any thing betweene vs and it , let vs goe on couragiously , louing God , pleasing God , and reioycing in God ; in whom wee may continually and constantly through all changes behold as ours , perfect ioy and absolute felicity .

In a Christian when he becomes a sonne of God , the forme and character of a Christian and of a sonne is created in him . This character is the roote of him , from whence floweth whatsoeuer fruit of good-works issueth from him . Beeing thus animated , the Spirit which hath animated vs , doth not then leaue vs , but seconds this his first worke , with a continuall supply of strength and increase of grace , vntill we appeare before God in Sion . For this roote is rooted in Christ , from whose Spirit it sucketh stil new strength . So we are not as Adam , left to our selues ; for then wee should prooue accidents without a substance , and perish into nothing . But being grounded in Christ , the Rock and the Life , wee cannot perish , or be annihilated ; and herein is our excellency aboue Adam . Indeed sometimes Christ drawes in his Spirit , and doth not water vs with fresh grace ; and then the soule drie and withering , cries as forsaken , Cast mee not away from thy presence , and take not thy holy Spirit from me . In all this is matter for humilitie against presumption , and for comfort against desperation . Thy goodnesse is altogether of God , hee first powred it into thee , when he new begat thee Againe , the continuance and continuall increase thereof is from God . So what hast thou of thine owne , or what hast thou , that thou hast not receiued of God ? Therfore be humble , as a thing which in it selfe hath no goodnesse ; and if thou wilt not , know farder , that God will take this goodnes from thee for a time , in which thou gloriest as thine own : and by the lamentable experience of that time , will plainely shew thee thy own weakenesse and corruption . For when he takes his from thee , thine is onely left , and that will lothsomely appeare to thee to be nothing but dregs of sin and corruption . Then shalt thou be humbled by miserie , which wouldest not by bounty ; and thy own deadnesse , which before thou wouldst not see , now thou shalt feele . Yet is here also matter for consolation ; for being rooted in Christ , though hee draw in his breath , and leaue vs so farre , that we feele not the power thereof , yet our vnion still remaineth with him , and wee are not parted from Christ , though his vertue somewhat depart from vs ; wee are grounded on the Rocke , and hell gates cannot preuaile against vs ; we are one with life , and life cannot wholly forsake vs . Yea after desertions , when God hath drawne vs to giue him the glory , which is his owne , and so instructed and bettered vs by his chastisements ( for punish vs meerely hee will not because wee are his sonnes ) hee addeth to this benefit another , euen an increase of grace beyond the old bounds . So that though out of our selues , he giues vs humiliation ; yet from our vnion with him , he giueth vs exaltation , that he which glorieth , may glorie in the Lord ; and that hee which wanteth , may seeke him onely , who onely filleth the hungrie with goodnesse .

Death , at the diuels first bringing in of it , was a fearfull punishment , cutting off man from all ioy and comfort : But when God in his mercy annexed infinite and euerlasting ioies vnto death , death became then aduantage , and that an especiall one , as being the gate of eternall happinesse . But the naturall man seeing onely with naturall eies , beholdeth therfore only the sensible and visible comforts of this life , not knowing the second ioyes ; wherfore his desire being bounded with his knowledge , resteth onely in them , and accordingly he accounts death a chiefly miserable & feareful thing , by which he must be depriued of such ioyes . But the spirituall man by the spirituall eye of faith ( which the other hath not ) discerning spirituall things , beholdeth euidently the infinite & endles ioyes which are in the glorious presence of the highest happines , euen God the Creator : and valuing them according to the ods of their worth , hee longeth after them , he thirsteth to inioy them , hee accounteth death that which it is , euen a great aduantage ; as that which doth not take away life altogether from a Christian man , but most happily changeth it , turning a life fraile , miserable and sinfull , into a life mortall , secure , holy and happie . And as that which doth not take away ioy , but changeth it , turning the impure narrow and the interrupted ioyes , which here we take in the creatures , into a pure , vnbounded , & incessant ioies in God the Creator . Now herein is the great difference betweene a naturall man and a Christian. The naturall man is in bondage while he liueth for feare of death ; hee goes on , casting an eye still on this vizard , as a thing of terror & affrightment ; he is troubled with the darknesse of not being , the fearefull shadow of death . But the true Christian is bold as a Lion , hee treadeth vpon death , as hauing lost the sting , by which it may kill vnto a second death : he gladly makes vse of it , willingly giuing himself to it as to a messenger of God , which comes to fetch him from earth to heauen , from miserie to felicitie , from the workes of the sixe daies which could not blesse their daies , to that blessed rest of the Maker of those workes , which rest blessed the seuenth day ; it being indeed blessednesse it selfe , and there being no other blessednesse but it selfe . Be it therefore the high priuiledge of the Christian , to enioy death , to reioyce in it , & to account it the dore of felicitie . And that euery Christian may make vse of this priuiledge , this must also be the practise of a Christian ; euen often with the eie of faith cleared by prayer and meditation , to behold the ioyes which are at the right hand of God , euen the glory of the new Ierusalem , whereof God is the Sunne . For as much as we se it , so much shall we see it to surmount all worldly ioy ; and as much as we see it to surmount , so much shall our desire to it , surmount our desire to the world , and finally so much greater shal be our loue of death , as our desire to that ioy is greater . Wherefore if thou louest death but a litle , thy sight of that ioy is but little ; but see it more , & thy affection to death shal be more . If nature run to the eie and eare , to draw thee to life , run thou to the word & spirit to draw thee to heauen . These will shew thee more reason why to desire God , than flesh can why to loue this life . But thou likest , as thou saist , the bargaine well , and dost account it gainfull exchange : but thou likest not the means ; death is painful , and thou art not contented to be happy by paine . Surely sicknes is paine , but death absolutely in it self seemes not to be paine . For the setting of a ioint is many times more paine , then death by a consumption . The conuulsions which appeare , are commonly from the strife of nature with diseases ; but death followeth vsually after nature is ouercome , and then life goes out gently like a consumed taper . But if it must be confessed , that there is paine in the sicknesse of death , or in death it self , get thou again into the spirit , & yet shalt thou see , that death is aduantage . Al the suffrings of this life , are not worthy of the glory that shal be reuealed . For the weight of that ioy is an exceeding weight , and ouerweyes farre all temporall and momentany affliction . Therefore if by lesser weight of temporall griefe , thou purchase the exceeding weight of eternall ioy , thou art yet a great gainer , thou hast made a most profitable exchange , thou maist yet reioyce , and goe gladly through paine vnto a surpassing happines . Go thou therefore , and follow the patterne of our faith Christ Iesus , who for the ioy set before him , endured the crosse , & despised the shame . Follow the seruants of Christ , who reioyced in tribulations , and went ioyfully through all persecutions , scourgings , stonings , burnings , and death it selfe , vnto that glory which is aboue . Yea , let vs say with the seruants of God , If God commanded vs yet a greathing , should we not doe it ? for the end shall aboundantly recompence the way ; the end which is happines , the way which is griefe , and the way passeth away , but the end is endles , & endures for euer . Let vs go on therefore hopefully and chearefully , through al sorrowes & bitternesses , limited & transitory , vnto happines large without end or bound ; solid without lightnes , & continuing without cessation : let the sight of this felicity counterpoise , yea ouerwey with comfort , the trouble imparted by the feeling of griefe .

A main cause of much of the griefe and folly of men is this ; That men resolue to make something of this world . They raise great plots vpon it , and intend to bring it into a Method ; and out of things so ordered to draw some great happines and contentment . But God hath resolued the contrary ; to make nothing of the world , but to turne it into vanity of vanities : he hath set it forth as a thing to be shaken , to be remooued , to resolue with the lost fire , and only to be a schole and nurcery for the next world . Therefore doth hee suffer things in this world of vanity to run without difference , yea often without present iustice , and often to perish , to be ouerthrowne and to vndergoe great desolations . Now mans mind being prepared to receiue comfort from the world fitted vnto it selfe , & Gods minde beeing to let the world run into many changes , destructions , and finally vnto vanity it self ; it must needs bee that men oftentimes haue their purposes crossed by the purpose of God , & their courses ouerthrowen by the ouerruling destiny of God . One hath gotten him a good wife , a good house , and a good demeanes , and is , as they call it , well setled to liue ; he taketh comfort in the course which hee is entring into , and he hath bespoken his heart to bee merry and reioyce . But behold , suddenly the disease of the world layes hold on his estate , on him or his wife ; and then the plot is mard , the ioy is lost , for the foundation therof is ouerthrowne . Then what weeping , what wayling , what sorrow & breaking of hearts ? hope is turned into griefe , and the more the hope was , the more is the griefe . But the only way to preuent this , is , that the purpose of man agree to the purpose of God , and accordingly that man expect no more from the world then God alloweth the world to giue . Therfore let him perswade himselfe , that whatsoeuer part of this world he hath gotten into his vse , that part is subiect to the law of the whole , which is bound vnder change , perishing , and vanity . And consequently let him expect no other certainty from it , then such as may be from a state of vncertainty . If he haue a house well fitted , a wife well conditioned , a large demeanes , beautifull and towardly children ; let him know his house may burne , his wife may die , his land may bee taken from him , by publike , or priuate enemies ; his children may by sicknesse put on ashes for beautie , and become the children of death , yea of Belial . Let him therefore build his hopes on these things , as men vse to build scaffolds for spectacles , euen with a certaine expectation of taking downe when the spectacle is ended . Let him vse the world as if he vsed it not , or as readie not to vse it ; because the forme of the world passeth away . When Gods prouidence calles , we must looke for their departure ; and if thus expected to depart , they fall from vs ripe , and are not pulled from vs as greene ; but if not expected , they depart as things glewde to the hart , which teares away some of the heart at parting . Thus not vsing this world as a place of certainty and rest ( which it is not ) yet let vs vse it as a Nurcery and Schoole for heauen , which it is . Let vs learne here of the Spirit , of the word , of the sacraments , of affliction , and euen of the generall condition of the world it selfe ; For since the world is so full of miserie , incertainty , and vanity , it teacheth vs to set our affections on another world , euen that continuing Citie which is aboue , heauenly Ierusalem , where is stability , perpetuity , and glory incoprehensible . Let vs pray , let vs striue in this world to be fitted , to be trimmed , for that world , as abride for the wedding-chamber , though through a thousand changes , a thousand crosses ; for if wee become inwardly faire , the King of heauen will haue pleasure in our beauty ; we shall be crowned with a crowne of ioy immarcessible , we shall be filled with the glory of God , and the blessednesse of his presence , which is perfit happinesse .

57 Consisting of eight parts .

I. Part.

There is one ( otherwise wise inough for a sonne of the old Adam ) takes vpon him to measure the Ocean of Gods wisedome flowing in the mystery of mans saluation , with the cockelshell of his owne wit , and accordingly with his iudgement he walkes ouer the length and breadth thereof , laying his high and mighty censure vpon it . The honestie of Diuines he debaseth , and preferreth that of the Philosopher : the religion of Palestine hee condemnes , but commends the Christian religion as a thing well contriued . Yet his commendations seeme not to be heartie , since vnder them there passe from him certaine vndermining sentences , which strike at the maine Pillars of that which he commends . The odious comparison of the Christistian and Mahumetane religions , because the Mahumetane succeedeth the Christian , in the pretence of a greater perfection , as the Christian doth the Iudaicall , may passe the more vnresisted because it is apt of it selfe to fall . For it easily appeares that therein the diuel was lesse then Christs Ape , mentioning only and not performing an imitation . For Christ hath really out-gone the Law : First , he hath iustly abolished the types and shadowes thereof , by bringing in the substance and things themselues . Secondly he hath taken away the ignorance vnder the Law , by giuing such a knowledge , that the least in his kingdome is greater then the greatest vnder the Law : and thirdly , he hath amended the weakenesse of the Law , by giuing strength to his seruants to performe what the Law before could onely teach . But in which of these points hath Mahomet made any probable progresse beyond Christ ? Types and shadows of future things he cannot take away ; for there are none in the Christian Religion . Ignorance , hee is so farre from amending , that he is the very man that darkneth counsell by words without knowledge ; wee heare of fables and vnlikely visions , but in sum , hee forbiddeth knowledge , hateth the light , & al examination of his religion . Lastly , instead of strengthening men in the accomplishing of the Law , hee weakeneth them , by giuing them the satisfaction of lust in polygamie ; and impossible it is he can goe beyond Christ in any precept of holinesse , who commands vs to loue and serue God with al our soule and all our strength , and more then all can no man giue . So doth Mahomet onely speake of perfection , but performeth it not .

2. Part.

But with two points especially he seems to wound the Christian Religion , though like a Parthian looking another way : One is while he iudgeth it a lothsome thing that God shold bee satisfied and appeased with bloud : which though it seeme mainly to bee bent against common sacrifices , yet being spoken without exception ( as it is there ) it striketh at the very sacrifice of Christ performed in bloud ; and that there was such a meaning this also addeth probability , because in his directions of Pietie while he speaketh of sacrifices , hee aduiseth not his pious or godly man to make himselfe acceptable to his Creator , by the commemoration of any such bloudy sacrifice , but being altogether silent in that point , he saith , the most absolute sacrifice is a pure , true and humble heart . A second is while he iudgeth it a strange thing that the Spirit of God should be in fraile , weake , and vnperfect men . Yea he seemeth to exclude him from all men : for he saith , where the spirit is , it would produce some strange effects , as the remoouing of mountaines ; it wold appeare in the whole course of man , and nothing in the world could shake vs .

3. Part.

To answer these things first in the roote : The very roote of this kinde of sayings and misbeleefes , is the naturall wisedome of man , which is indeede folly . For it selfe thinking wisely of it selfe , and making it selfe the measure of all things , yea of the Diuinity it selfe , it contracteth or disposeth , that , and all other things according to its owne measure and iudgement . But herein are two faults ; The one is : Because the wisedome of man , at the best is narrow and shallow , in regard of the wisedome of God , and cannot pierce vnto the depth , or comprehend the breadth of that which is deeper and larger then it selfe : yea in familiar and daily things , our wisedome lyeth downe , being dazled and amazed . So that if God please to set forth any deepe iudgement or wisedome of his , it is beyond & without our iudgements ; therefore can they see nothing therein , but rather are offended with it . Then the truly wise man cryeth out with Saint Paul : O the depth of the iudgements of God! and so leaueth with admiration ; and then the foolish wise man saith , That which he comprehendeth not , is not , but that the very wisedome of God is foolishnesse : Another fault is , because our wisedome besides the shallownesse and narrownesse thereof , is corrupted and peruerted : The flesh lyeth on the soule , as a finger vpon the strings of a Lute , and makes it to sound , speake & to be wise , according to the nature of that which stoppeth it . Now the flesh hath this corruption in it , that it is auerted from God our true soueraigne good , & turneth to the creature , setting her happinesse theron : This it soundeth still vnto the vnderstanding on which it lyeth ; this way it turneth stiffely the will , so that the wisedome of God , which teacheth the contrary is lothsome to it , it is hated and condemned of it . And ouercome with these two infirmities , it seemes this man hath by them examined these great mysteries of God : Whereas by strong mortification of this fleshly wisedome , and the helpe of the Spirit obtained by earnest Prayer , hunger and thirst , the flesh beeing made quiet & vnmoouing , and the Spirit opening the blind eyes of his , and our soules , hee and we might perceiue a high wisedome in these matters of God , yea and we shall perceiue the reason why wee could not before perceiue them .

4. Part.

But particularly to answer the branches : For the first , there is no reason why God should bee imagined without iustice , and why iustice should be considered without a will of punishing faults , and why the punishment of faults committed against God the chiefest essence , shold not be a chiefe punishment euen of bloud and death , which is allowed for offences against men . And proportionably beleeuing mercie to bee in the same God , we may reasonably beleeue that mercy may take the punishment of one for another , this other beeing vnited to that one , and so consequently , the punishment beeing one the same , they both being made one . Againe if there may be such a sacrifice of one for another , why should not the bloud of beasts , serue to teach men that sacrifice vnto their eternall preseruation , aswell as bee daily shed for their temporall nourishment , man being their end , & God their Creator , who therefore may appoint this vse of them , vnto man as well as the other ? Now for the second branch , that the Spirit of God would shew wonderfull effects : First who hath tyed God to giue such a measure of his Spirit as this man listeth ? But it is still in the hands of God to dispose his gifts in his own measure . If it please him he may separate the gift of sanctification from the gift of miracles , giuing one & not the other : yea in very sanctification hee may kindle vs sometimes as flaxe that doth but smoake : and shall I say then , that except I see the flame I will not beleeue that there is any fire ? Yet his graces in many are so strong , that they are plainly apparant , and cry out loudly , the power of God , & not of man . For is it not a power euidently supernatural , that men truly possessed of their wits , seeing and willing , fight , subdue and forsake their owne deerest affections , and sweetest pleasures , which they see and feele ; yea , leaue the world , and life it selfe , to please God whom they see not , to serue him , to obtaine him : where as the generall world , yea , and the wisest of them doth cleane contrary ? Doth not this shew they are moued with a spirit different from the spirit of the world , yea , & contrary to it , which is a diuine Spirit ? For nothing but God can turne mans hart vnto God , being naturally fixed and nailed to the world .

Part. 5.

But true it is , that God hath so disposed of this grace , that he leaueth in vs infirmity still to combat with it , and sometimes to quaile it for a time . The reasons hereof are diuers : first , hee will get glory by our weaknes ; for we being in a fight with our neerest flesh , and the next world , and the diuell , the Prince of this world ; strong , mighty and ouermatching enemies ; the glorie must needs bee his , if wee that are too weake for them , ouercome them . And againe , the lesse power hee performes the victory withall , the more is his glory ; for thereby it appeareth , that the weaknesse of God is stronger then the strength of Satan . Again , this world is a place appointed by him to bee blotted out , and accordingly it is to man a place of vnrest , of fighting , of striuing ; his rest is aboue , his victorie is aboue . Therfore God setteth vs not here in a steady , victorious , and glorious grace , lest with Peter wee should desire to build Tabernacles heere , where the foundations must bee remooued : but hee keepeth rest , triumph , and glorie for vs in the world to come , wherein is the perfect rest , euen the pure Sabbath of God . Then shall it apparantly be his glorie , that hee hath made so small a seede of grace , to bring foorth such a haruest of glorie ; and that with Manna , which to carnall men seemeth a light bread , he bringeth men to Canaan , euen the land of rest and happinesse .

6. Part.

Now to returne him some trafficke for his obseruations , three notes and markes I will here set vpon carnall wise men , each of them being an imperfection , which spoiles their discoursing of Diuinitie , and Christ the chiefe part therof ; euen the ignorance of three things , which few of them haue the knowledge to see , consider , and confesse , yet are they certainely true , and truly shewed in the doctrine of Christ , and therefore commends this doctrine aboue all other . One is the storie of mans fall , a true and vnmoueable ground of Christian Religion , and whereon Christ necessarily is to be brought in to satisfie for the faults , and to rectifie the crookednesse thereof . Now this is manifest to vs , only by the word of life , yet it is necessarily inforced on any cleare vnderstanding . For it may be easily seene and belieued , that a creature so wicked , so blind , so subiect to euery passion and vice , was neuer let out , as he now is , from the hands of a most wise , and powerfull essence ; and that to gouerne a great world , whereof hee is not worthy , as he is , to be a partie , he being so extremely vitious and corrupt , and most creatures being more orderly then himselfe .

7. Part.

Againe , another folly and blindnesse of theirs is , that they see not the resurrection : it is impossible , that the end of mans bodie should bee this present life . For then might we say with these Author , that there might be some pleasure taken aboue in the torments here below . For what generally doe wee see here but miseries , paines , oppression , diuers tortures , diuers deaths , diuers heart-breakings , care within , and labour without : a few onely liuing in some ease , of which again but a few scape a great taste of miserie . Indeed , were there no life but this , we might verily think that man was appointed to be borne , to liue and die in a Iayle , wherein hee is tied and bound vp to miserie ; and that this world was set forth for a spectacle of torments & massacres : wherein wee should infinitely wrong the infinite wisdom and goodnesse of the great cause of al things . But as we haue learnd of God our own fall and present miserie , so withall wee haue learned a remedie for our fall , and a way out of this miserie into felicitie . We know and belieue , that the bodie dying , returnes into that which it was , and that is dust ; and if being dust at first , it was then quickned ; wee know hee that quickned dust at first , can quicken dust at last , hee being the same for euer ; yea , wee know that small portion of his Spirit which is in vs , is abundantly able to performe it . Wee doubt not , but a little power included in an Acorne , is able to raise out of it a mightie Oake , because wee see it ; and we may as easily belieue , that this Spirit which now shewes a farre greater power in our sanctification , may also raise out of our dust , a heauenly and glorious bodie . To him that hath done so great workes daily seene , there wanteth no power to do as great things yet vnseene . For God hath not bounded his power by his works , but if his wil be to worke more , his power is still sufficient to proceede in working . Now that it is his will , his word doth plainely shew : blessed bee hee , who hath both willed it , and shewed it ; and God , the Author of these and all other good gifts , stablish vs which belong to him , in the knowledge and embracement of this his sauing truth , that liuing and dying therein , we may passe from this life , which is worse then death , vnto a true life of blisse and happinesse .

Part. 8.

Another thing which flesh and blood hath not fully discouered , and which hath been the author both of our fall and miserie , and implieth a necessitie of a preseruer and redeemer ; is a State , body politicke , and kingdome of euill spirits , which effectuall in craft , mightie in power , diligent in watchfulnesse : and hauing all these their powers emploied and moued by an endles and great malice towards mankind , go stil about seeking the mischiefe and ruine of weak & silly man , vnable of himselfe to stand against this Leuiathan ; and therefore necessarily wanting the helpe of a preseruer and redeemer . Without a preseruer we cannot preuent the euils to come ; for against so mighty enemies , we must bee hedged about with a prouidence mightier then the force of our enemies ; els can we not be safe from our enemies , but shold be continually deuoured by them . And we neede a redeemer , for the euils already by these enemies brought vpon vs : for these euils we our selues can by no meanes take from our selues , nor free our selues from the tyranny which Satan hath alreadie brought vpon vs . Therefore this strong man must bee bound by some stronger then himselfe , and so we which were before his possession , may be made free from that bondage . Now the highest power only is master of this power of darknesse ; and therefore he only must performe this worke . Some short and small viewes of some outward , bodily and dissembled workings of these Principalities , the Heathen haue obserued in their stories of witchcrafts , oracles , and apparitions ; which witnesse against themselues ; that there are such a people , and that at times they are very mischieuous and malicious ; but the craft of this kingdome is so great , & the ignorance of man so grosse , that sometimes vnder the shew of doing good , as cures and the like , and sometimes by foretelling future euents ( so hiding still their principall malice , which was to the soule and eternall life of man ) they haue won silly men to take them for gods , who are their sworne and most fierce enemies : so farre are men from knowing , they are a kingdome combined against mankind . But Christ by his doctrine , and the doctrine of his seruants the Apostles , hath described them by name , hath shewed their nature , hath set foorth their malice and rage against man , which begunne with the first man , and continuing from thence increase now towardes the last of men . Hee hath also set foorth a remedie against all his hurt and power , and that is euen in this flesh which in the first man the Diuell conquered . For God will shew to his owne glorie , and the vtter confusion of this proud & malicious Prince , that by that verie weake creature , which no way heeretofore was not able to match with him , God is able to breake his head , if hee doe but vnite and ioyne himselfe therewith . And that of these men which thus were in the first man foyled and ouercome , hee is able to set vp a kingdome mighty and durable , which shall stand invincible in this world against the powerfull kingdome of Satan , and the vnpreuailing gates of hell , and shall at last ( ouercomming these mightie enemies ) passe victorious vnto glorie and life euerlasting . Euen this performe in vs O Lord thy weake seruants : weake in our selues , but strong in thee . Let thy power in vs , ouercome that power , which without thee , would ouercome vs . And let vs being strengthned by thee , march valiantly against our enemies , being assured of conquest , through that mightie one who loueth and supporteth vs .

The end seemes to vs to bee caused by the meanes , and so at last it is ; but the end is indeed first , and most chiefely the cause of the meanes : for God proposing his end , this end caleth out such meanes , as shall accomplish it selfe , so that it causeth that to be , which causeth it selfe . So in the Scripture , when diuers things happened , it is said , that they happened , that it might bee fulfilled , which God had before purposed : so that Gods purpose was the cause of the beeing of those actions which fulfilled his purpose . Therefore if we go to the roote of the matter , wee may perceiue that foolishly wee reason , when we are discontented with the meanes , saying , If this meanes had not beene , this action had not come to passe ; whereas we should reason this , If this action had not beene appointed to come to passe , these effectual meanes had not falne out . Then run we to see the true cause of things , euen to Gods prouidence and purpose , which to the godly is a sure rest and refuge , since therby al euents must turne to the best to Gods children , though effected by the malice and wickednesse of men . For this purpose of God is rooted in Loue , and loue purposeth all for the good of that which it loueth : so through whatsoeuer kinde of actions it passeth , it still remaineth one & vnchangeable , bringing forth stedfastly fruit proportionable to the roote of loue . Gods purpose cannot be hindered or altered by men , but passeth along conquering and preuailing , vnchanged it selfe and changing all things , to it selfe , and it owne goodnesse : So Shimei his cursing might produce a blessing to Dauid , and Iudas treason did procure the saluation of mankinde .

59 Consisting of Parts .

1. Part.

It is a strange thing that in this broad day light , any man should stumble at the Popes supremacy in spirituall , much lesse in temporall matters . If with the Apostles wee will but testifie what we see , we on whom the truth clearely shineth cannot chuse but see that this supremacy is a thing much yonger then the Christian Religion ; which prospered before it was , and that much better then since Religion was put out to nurse vnto it . If we will begin with Christ , Christ equally endoweth his Apostles with power of binding and loosing ; and equally appoints al nations vnto them . If Christ should haue said , That on Peter he would build his Church ( which he speaketh of him only who only is the Rock , 1. Cor. 10. ) yet Peter answering for all , should receiue this in the behalfe of all , for whom hee answered . For since it was forbidden to all of them to tell who Christ was , it seemes all ioyned with Peter in the knowledg and confession of Christ , and so all had interest in the benefit of that knowledge and confession . Againe , if at that time it should only haue beene spoken only to Peter , wee haue another Scripture which equalleth the other Apostles with him , euen in the building of the Church ; while it sayeth , the Church is built vpon the foundation of the Apostles : so that the Apostles are ioyned together promiscuously , not differently , towards the making vp of the foundation . Besides , Paul plainely answereth that he is not a whit inferiour to the chiefest of the Apostles ; that he had of Peter the right hand of fellowship , not of inferiority : & which most cuts off the Pope from claiming vs who are Gentiles by Peter , and turnes him ouer to fetch his especiall claime by Paul , Paul saith that the Apostleship of the circumcision or Iewes was committed to Peter , and of the Gentiles especially to him : To this Eusebius giues his testimony , saying , that Peter though comming among the Gentiles , yet preached only to the Iewes , & withall brings forth his first Epistle , as that which was directed particularly to his own charge the Iewes . And this indeede best fitteth with the History , which reporteth , that Peter and Paul exercised their Apostleships together at Rome , which might most orderly be performed , if the one taught there the Circumcision ; the other the Gentiles . Therefore let the Pope take heed how he robs Paul , to giue vnto Peter ; for hee robbes his best title , to giue to his worse ; but hereafter let him find some new exposition of building the Church so vpon Peter ; that Paul also may haue a great part in the foundation wheron the Church is built . Now if we descend from the Apostles ( betweene whome if there be any oddes in right to vs , it appeares to be on Paules side ) to examine whether any such supremacy descended from among them , to the succeeding ages , wee shall finde none in diuers hundred years . The church of Rome indeede was a famous Church , founded by the Apostles , flourishing with godly Bishops and Martyrs , and full of Saints ; and therefore by many holy men , great and large titles were giuen to her , and her Bishops , in letters and writings . So might shee for the eminencie thereof , be called the first Church or the chiefest Church , and the Bishops , the Bishops of the chiefest Church ; but a meane understanding knows there is great oddes , betweene being first in order , and a head in gouernment . And this the practise of those times plainly declared ; for though they had giuen neuer so many good words to the Bishops and Church of Rome , yet as soone as the Bishop of Rome intermedled with their gouernment , they presently rose vp against him : so did Cyprian ; yea a councell of African Bishops , and among them Saint Austin , walled vp their countrey from the command of the Romane Bishops . Euen in the very matter of excommunication , wherein is the pretented eminence of their power , Irenaeus a Bishop of France & the Popes neighbour , reprooued Victor , a Bishop of Rome for excommunicating the Churches of Asia vpon the obseruation of Easter . And when Constantinus vniustly checked Liberius the Bishop of Rome for maintaining the cause of Athanasius with these words , How great a part of the world art thou , that thou alone shouldest iustifie a wicked man , and trouble the peace of the world ? neither Constantinus acknowledged any supremacy in Liberius : neither did Liberius in his answer ( though hee had occasion giuen to tell how great and Catholike a head hee was ) thereby iustifie his doings . To conclude , ( for particulars are infinite , and this matter is commonly handled ; ) at length by a councel , Christendome was committed to fiue Patriarches ; of Rome , Constantinople , Alexandria , Antioch , and Ierusalem : of which Rome was the first , but had no more authoritie ouer the rest , then the second had ouer the third ; the authoritie of no one being subalterne , or subiect to other . And the proportionable practise of diuers of these Patriarches yet standing , giueth hereunto confirmation . But the same corruption of mans nature , which in a clowne stirreth vp an ambitious desire to be a gentleman , of a gentleman to become a nobleman , and of a nobleman to become a king ; being in a Pope as much as in other men , hath wrought the same effect in him , that it hath in others . And so from being a Patriarch he hath laboured to bee the head of the Patriarches , that is , an vniuersall Patriarch ; and from being and vniuersall Patriarch , to be an vniuersall Emperour . So Ambition still ascends , making one degree of honor , but a stayre whereon to mount it selfe vp to another ; and by this meanes at length hee is come to that all-comprehending toppe wherin he meetes iust with the title prepared for him by Saint Paul : As God , in the temple of God , aboue al that is called God . But he must remember that thereunto are annexed these two other titles , the man of sin , and the sonne of perdition .

2. Part.

These things beeing so euident , most lamentable it is that there should bee plotted and deuised an ignorance so grosse that it seeth them not ; that there should bee miracles by the diuell wrought or forged to stand betweene the eyes of men , and this reuealed Antichrist : that there should be distinctions coined subtill enough for lesse subtill soules , to distinguish to the manifest Antichrist from it selfe . Yet all these things are prouided by the seruants of this sonne of perdition , and so powerfull , that it is Gods election onely which mainely preserues those that stand and withstands this Mysterie of Satan . And indeede how can that ignorance , which is inioyned to the disciples of Rome , be broken through by them , which are bound thereunto by a solemne vow , and vnder feareful penalties ? They must know but what deceiueth them , vntill they be so throughly deceiued , that it is almost impossible to bee vndeceiued againe . But this let them take with it , that the same ignorance will serue to breede vp a man in any religion , be it neuer so grosse ; and at this day it equally serues the diuels turne to nurse two of his goodliest children , the erroneous doctrines of Mahomet and the Pope . Yet lest ignorance should faile , and perchance a glimse of light might shine in vpon the seeled eies , there are miracles daily prouided to set before the sight of men . These draw them to say , that Simon Magus is the great power of God : but wee are taught to goe from these signes to the Law , to the Testimony , to the Word ; and this Word telleth vs , that miracles in the latter times , shall be fixed and vnseparable companions of the man of sin . So in stead of conuerting vs , they are acknowledged by vs , to be the badge of Satan , fastned on Antichrists sleeue , and they tell vs to whom he belongs . Wee neede no miracles now , but to reueale Antichrist ; for wee beleeue the doctrine of Christ once fully confirmed by his own miracles . Lastly , if yet some greater light dazle the eies , which neither ignorance can keepe out , nor miracles employ in drawing the eies wholly to themselues ; then are there prouided subtill , nice , and sublimated distinctions and reasons , whose office is to confound and intangle the vnderstanding rather then to enlighten it . Falshoods are purified and refined , and made as like truths , as possibly they may , that the vndistinguishing mind may equally accept them , and so led by a little mistaking vnto a grosse error . And hereof at this time is there a stedy forge in the Church of Rome , which doth but expect what the Pope and his Priuie Councell say , and instantly they are ready with their excellent inuentions , to prooue it the voice of God , and not of man . Surely the wit of man is a powerfull thing in regard of man ; but in regard of the Spirit which made it , alas weake it is , and the effect cannot striue with his cause , which is mightier then he . Therefore this Babel of mans wit built vp against the Lord , must needs be destroied by the Spirit of his mouth . In the meane time vntill this victory of Christ vpon Antichrist be fully performed , let vs pray vnto God , that he will adde easily vnto the Church , those who belong vnto him ; and that they may plainely see , that hee who seeketh earthly things more then heauenly , is of the earth , earthly , and farre from being the Deputie of the Lord of heauen .

The second resurrection needes not to seeme very strange , if wee consider the first , already done in vs ; for whereas there is naturally in vs but a carnall wisedom , that seeth and alloweth only present & visible things for happinesse , wee haue in our regeneration , a wisedome placed in vs , which blotting out the former wisedome , and the happinesse thereof , beholdeth God which is inuisible , as our onely true happinesse . We haue also in stead of our fleshly will , which onely sauoureth fleshly obiects , a will directly contrary therunto planted in stead of it , which hateth the former will , and the sinful pleasures wherein that wil chiefly delighted ; and loueth euen the persecutions of Christ , which the naturall will especially hated . Thus by the new birth , light being created in darknesse out of no former creature , & a rightnesse of will being framed , where was nothing but crookednesse , and such a light and will , that they alter the affections , actions , & whole course of man ; why may not the same new birth haue also another power with it , euen to change the mortalitie of the body into immortality , as it hath to change the corruption of the soule and body into puritie & incorruption ? it being alike easie to go to giue life vnto death , as light vnto darknes , and good to euill .

Because wee see not God , or at lest we do not see how he seeth vs , wee rather thinke that he sees vs not , or are careles of his seeing : So our blindnesse toward God , casteth the likenesse of it selfe , on God towards vs , and imagineth him to bee vnto vs , as we are to him . Herein men are to God , as some birds are to men , who hiding their heads from seeing men , think that men the whilest doe not see them . But since the knowledge of God is the cause of men , the being of men can reach no farther , then the knowledge of God . So whosoeuer takes the knowledge of God from him , takes from himselfe his owne being ; for where the knowledge of God ceaseth to know him , there he ceaseth to bee ; otherwise should man , who is but the effect of Gods knowledge go farder then his cause , which cannot be . But surely God that made man by his knowledge , knoweth the man that he hath made ; he hath not placed him out of his owne reach ; but as at first after he made his creatures , he saw euen through them , that they were throughly good ; so for euer , he veweth and pierceth them , searching all things by that very wisedom which made them . Since then we are manifest and naked , before our glorious God , who both seeth , and hateth all vncleannes , but beholdeth with pleasure , holinesse and purenes ; let vs take heede to our hearts , yea , our whole selues , that no filthinesse appeare to him , lest we bee shut out from the City into which no vncleane thing may enter : But that God seeing vs to be pure in hart , euen in soule & body , may at length be called vp to see God , who is the fulnesse and perfection of all felicitie .

The very being as well as the discoursing of our naturall reason may well prooue , that man was not made onely for this world . For if first it be granted , that a great and excellent wisedome created this Vniuerse which the curious subtiltie of the parts and frame therof will inforce vpon vs ; it must also be belieued , that wisedome doth all things wisely , both in regard of order , and end , euery thing bringing forth his like : now the beasts hauing a more easie and vninterrupted enioying of the world , as not tilling , or reaping , neither building Barnes nor filling them ; not foreapprehending griefes , nor long retaining them ? what doth this reasonable soule in man ( I speake of the generall ) if his bound be this world , but teach him how to labour , how to vexe himselfe , and how to grieue , and consequently how to bee more miserable then the beasts themselues ? But a soule more excellent then the beasts cannot be imagined to be giuen for this vse by so perfect a wisedome , it being extremely contrary vnto wisdome , that the beasts shold serue a creature more base and miserable then themselues ; that man shold be both aboue them , and below them : and that man should haue reason , thereby to be worse then he should be without it . Therefore it strongly followeth , that this aduantage of reason was giuen by wisedome to man , for some aduantage of man . And if beasts enioy the world as much as man , and yet man hath a soule more excellent then they ; that this soule hath some happines aboue the world , which is the especiall end and marke thereof . To this happinesse therfore , let our soule lift it selfe vp that it may verily tend toward the end thereof , that it be not a meere drudge vnto labour and misery , sinking downe below the beasts , but that reaching beyond them , it lay hold on that blessed refreshing which is to come , and comfort it selfe amid all the base imployments , labours and toyles of the sixe daies , in the view of the happy Sabbath and rest of God , the true aime of her desires , and the chiefe solace that swallowes and sweetens all her temporall vexations .

The diuel vsually raiseth temptations out of the state which is present , and therefore though wee bee past one danger , into a calme and quietnesse , yet euen then looke that out of that calme , also some tentation will arise . He is more cunningly and industriously mischieuous , than his scholler the Papist : One Treason being past wee may not thinke it the last , but one among the rest , and so looke for his fellowes ; if we haue scaped , we must pray , hope , and endeauour to scape againe . Our life is a warfare , which is not a single battaile , but a continuance of many . If the diuell haue lost , he is the more angrie for loosing , and surely in this last time of the world as hee is more cholericke and fierce then euer , so is he more cunning . He hath man at his fingers ends , and this his increased knowledge , hee sets on worke by an increased malice , desiring because his time is short , to get in breadth what he cannot in length . It concernes vs therefore proportionably to increase our resistance ; and if wee meane to ouercome , by prayer , watchfulnesse , and industry , so to aduance our selues in the power of Christ , that we may ouermatch the power of Satan ; that the house of Dauid growing stronger , and the house of Saul weaker , the kingdome of Christ the Sonne of Dauid may bee throughly and firmely established in vs , and we in it .

A dissembler & hypocrite , is a thing most odious to God , and so should he be to men , especially to himselfe , who next to God knowes best how wicked himselfe is . First , he is a perpetuall lyer , & his outward profession , is nothing but a continuall publisher , and perswader of vntruth . It tels euery one the man is honest that shewes it , and lies all the while . This lying in deeds , is at least as wicked as lying in words , & accordingly should be hated . Againe the dissembler is an idolater , for he sets man in the place of God , and God in the place of man . His best side he shewes to man , & that is his outside ; and the worst side , he turnes to God , and that is his heart : Accursed man that seekest to please him who is but thy fellow , and neglectest him who made both thee and him , euen the Almightie , Lord of all things . That God who is ielous and will not giue his honour to another , cannot but be highly offended with thee , for preferring man before him ; and to him shalt thou giue an account for this corruption and withdrawing of thy heart , Gods chiefest part . Thirdly , the dissembler is an idoll , for he being nothing in the world stands vp to bee worshipped . By his outward shew he calles in the countrey to reuerence him for the goodnes which is not in him , he sets himselfe vp on horse-backe as Haman wold haue done , his hollow profession crying before him ; This is the man , whom God will honour . But this man , the whiles is the very man whome God especially hateth , and whom with Dagon he will cast downe on the threshold of hell gates , breaking him in pieces , when none shall deliuer him . And this fits wel with him , for now hee is not a whole man ; but pieces of two men tied together , the outward piece is a piece of an honest man ; the other and that the greater piece , is a piece of a Reprobate , or rather of a diuell . Lastly , he is a very foole , for of that which is good hee chuseth onely to haue the appearance , and of that which is naught to haue , a full and whole possession . Thou foole , if the shew of goodnesse be so good , is not the thing it selfe much more good ? & if the shew of wickednes be odious , is not the wickednesse it selfe much more odious ? But thou vnwisely art contented to be rotten , corrupt , and filthy , so the world see nothing in thee , but an outward painting of purity , and cleannesse ; so thou maist be to them a perfume , thou wilt be to thy selfe a kennel . But rather turne from thy wickednesse , and liue ; get the reall possession of that , whereof the very appearance is so beautifull and pleasant ; let the shew make thee in loue with the thing , & get a roote to thy branches . Otherwise thy vizard shall bee pulled from thee , and thou shalt bee stript of thy shewes , & be condemned for that which thou art . Thou shalt be far away from these whom thou representest , and shalt be placed among such as thou art indeede : there shal be taken from thee , that which it seemes thou hast , and thou shalt bee cast into vtter darkenesse . Surely if to men the looking asquint of the eies , be ill fauoured and vnpleasant , much more ougly vnto God is this squinting of the soule while it casts the eye on goodnesse , but the sight on wickednesse : Therefore reconcile thy self to thy selfe , become one man and differ not in thy selfe : for if thou agree with thy selfe , bringing thy inside to be one with thy outside , then wil God agree with thee , and this saying shall concerne thee aswell as others : Blessed are the pure in heart for they shall see God . But if thou plough on with thy oxe and asse together , thou goest on in that , which is an abhomination to the Lord , thou heapest vp wrath against the day of wrath ; thou hast no portion in the blessednesses which belong to the right eous , but in the many woes denounced against the Scribes & Pharisies Hypocrites .

That image & Character which euery man beares in this life , the same also shall he beare in the resurrection . He that in this life beareth the image of God , shall in the resurrection appeare in that image ; & he that beares only the image of darkenesse & corruption , euen the likenesse of the old Adam , in the same lothsome and deformed shape shall hee appeare before God sitting in iudgement . For God doth regenerate and new create man onely in this world . They that be not changed here , and made like vnto Christ , doe let passe the time of Regeneration , and so they haue the stampe of sinne in their foreheads vnremooueable for euer . Now in that great and terrible day , what difference shall there be in the twofold apparance of these different sorts ? The sonne of God new made by his Spirit , shal appeare in the image and likenes of God his Father , with light in his vnderstanding , righteousnesse in his will , and holinesse in his affections : To him it shall be said , Blessed is the pure in heart , he shal see God ; for God delighteth to see him , euen his owne likenesse in him . But the sonne of flesh shall appeare , foule and blemished in his vnderstanding , corrupt and froward in his will and affections ; and in stead of representing hee shall bee contrarie and crosse vnto God , and ougly in his contrarietie . And then is his very presence lothsom to the Iudge of purest eies , he is a toad or serpent made and taken to bee destroied . His ouglinesse kindleth the wrath of God against him , which burneth and driueth into the bottom of hell ; Lord , when thou raisest vs vp , thou shalt make their Image despised . Therefore while it is to day , while it is the accepted time , let the sonne of man make hast to become the sonne of God ; Let him put off the goate which he is , and put on the sheepe that he should bee ; let him get a cleane heart , and a right spirit within him . And because this only commeth of God , let vs seeke onely to him ; and because God hath told vs by his Sonne that he will be ouercome by importunitie , let vs seeke importunately stil begging , following , and vndeniably soliciting him , vntill hee giue the holy Ghost to them that aske him . Then shall wee with Symeon , bee full of peace at our departure , being assured to see saluation ; there shall wee with Paul , bee alwaies bold euen at our remoouing , being certaine of a better tabernacle in heauen ; then shall wee comfortably approch to the Throne of God , who wee know will acknowledge vs for sonnes by his marke in our foreheads , and will call vs in vnto the Supper of the Lamb. But then they that appeare in the shape of dogs , their place shall be without from the presence of God and the Lambe for euermore , where their worme dieth not , and their fire quencheth not . They that are the kindreds of the earth , and not of heauen , shall waile before God , and theirs shall be eternall weeping and gnashing of teeth . The goates shall bee set on the left hand , God will behold them scornefully , and afarre off ; they shall be called cursed , and they shall be driuen from God into euerlasting fire , there to accompanie the diuel and his Angels , whom in this life they haue associated and resembled .

The hard things , are often most excellent , for our businesse in this world is to striue against flesh & blood , which is not a matter of ease . Among diuers combats therewith , they haue not the least , who are in the stead of a father and mother . The hardnesse hereof is , that such standing in the place of natural parents , should do that right to the child in cold reason , which the other would doe in the heate of affection . Now men saile with affection , but row hard with reason , yet the worth and reward counteruaile the labour . It must needs be a matter of excellent worth : for God is the God of the fatherles , and hee ioyneth with God that helpeth them ; hee is Gods instrument , and hath a deputiship vnder God ; as for the reward , mercy procureth mercy , temporall , eternall . Thou maist well hope , that God who is pleased with thy goodnesse to the children of others , will raise vp the goodnesse of others to helpe thy children ; and himselfe will become a father vnto thee and thine . But if thou liftest vp thy hand against those , whom God hath taken into his protection , feare thou the Iudgement without mercy , for shewing no mercy ; and that while thou art a very father in law to others , God will be a father in law to thee and thine , which makes men of al others the most miserable Orphans .

Marriage of all naturall actions is of most consequence , yet is it the worst done of any other . For men doe not commonly make marriages , but bargaines , and the bargaine being made , the marriage comes in vpon the bargaine . But it was not so from the beginning . In the first marriage , the woman was the principall part proposed to the man , and in her chiefly the Kingdome of God , and the righteousnesse thereof . So it should be still , the great matters of the Law should be preferred before Cummin and Mints , yet these need not altogether to bee neglected : howsoeuer , that which is absolutely and only necessarie , must bee held whatsoeuer become of that which is but conuenient . Examples of holy Scripture shew vs plentifully , the miserable issues of marriages made not in the Lord , which might be so many instructions to future times . In the first world , wicked wiues , euen the daughters of flesh and blood , corrupting the sonnes of God , brought in the Flood . Afterward , the most wise of onely men , Solomon , by idolatrous wiues , was bowed aside to the worship of Idols , from the seruice of the true God , who appeared to him twice : wherefore God did rent his kingdom from him , and gaue it to his seruant . But a spectacle of long miserie , and as long wickednesse , was that vnhappy marriage betweene the sonne of Iehosaphat , and the daughter of Ahab ; therby was Iehosaphat himselfe drawne into danger and losse , and into the cause of them , worse then themselues , euen to the loue of them which hated God . Thereby the sonne of Iehosaphat , yea his sonnes sonne became wicked and vnhappie generations , this sentence waiting on their sins ; for the one had the daughter of Ahab to wife , and the other was counselled by his mother to doe wickedly . Let men therefore be afraid to infect themselues and their posterity , by becomming one flesh with wickednesse ; to marry vnto a leprosie of the soule is worse then into that of the body . A woman is a needle to pierce into the heart and affections of man , and if she be wicked , the diuell is the thread which followes after . This knowes the tempter right well , therfore by Eue hee got within Adam ; by Dalilah hee ouercame Samson ; by the daughters of Moab , he got power on the children of Israel , to inspire into them idolatrie , one of his chiefest poisons . Therefore let no man for money take vnto him a factor for the diuell , lest thereby the diuel attended with the curse of God , ( which euer followes him ) enter in vpon him and his posteritie . The remainder of flesh in the best regenerate , though but a part of him , is alreadie too great a friend to our greatest enemie ; let vs not adde to this fleshly part a whole body of flesh to increase the griefe and incombrance of the Spirit of God in vs , and to increase the force of Satan , and of his temptations against vs . But let them that do so , know , that they seek the ruine of their houses by the same meanes , by which they seeke to raise them . For though Satan bee a strong man able to keepe a house in peace , yet there is a stronger then he , who often bindeth this strong man , and taketh his house from him ; or if hee leaue it to him still to bee maintained ( as indeed hee is allowed to be a kind of a Prince in this world ) yet miserable is that standing , and worse then falling , which stands by Satan ; for there comes a day wherein his principalitie it selfe shall fall and bee ouerthrowne , and al that it doth sustaine . And in the meane time , what a bettering of an house is this , to increase the liuing , and to corrupt the liuers ? to grow outwardly in wealth , and to decay inwardly in grace and vertue ? to lose in our selues , & our posterity , that we may adde to the estate of our selues , and our posteritie ? The true paterne of marriages was the first , made by God himselfe ; and therefore to be imitated by the children of God : therin God gaue man a helper fit for him ; fit she was to help him in spiritual things , euen the seruice of God , & fit to help him in temporal things , euen those of this life . Such is the wife described by Salomon , fit to do her husband good al the daies of her life : good to his soule , good to his body ; for she feareth the Lord , & therfore is praised . This paterne being followed , wee may certainely beleeue , that he which allowed , and blessed the first , will also allow and blesse all those which are like it . He will behold such a marriage with pleasure , while it is making ; he will be present at it , for his good will was principally sought in it ; and he will prosper it , that men shall haue cause to say ; Lo , thus shall the man bee blessed , that feareth the Lord . But because goodnesse in any sexe is ouer rare ; and it may seeme a hard matter to get one , that may fully equall the patterne ; first , remember whose gift a good wife is , and seeke to him , from whom commeth euery good gift . Surely it is to be feared , that many haue bestowed themselues ill , because they sought not to him , who onely could haue bestowed them well , or because they sought him more for outward aduantages , then for inward graces . Secondly , if thou hast done this , and yet thou findest not that one among a thousand ; and need so requires , that thou must proceed in thy purpose : when thou canst not get a burning lamp , get thee a smoking flax , if not one that is expert , and by long custom exercised and vsed to strong meate , yet one that desires the sincere milke of the Word to grow thereby . Take one that is likely to become a Temple for the holy Ghost , and this likelihood find not in thine own presumption , but in her disposition . That this may be really performed , let vs first discerne a mind teachable , and willing to learne . It is a first and chiefe step toward God , to hearken after God . Therefore wisedome euer begins her speech with this ; Heare yee children , and incline your eares to wisdome , and , He that heareth is wise , and wil increase in learning . Next , let her be humble and meek ; for such a spirit is a fit receptacle for God , it is before God a thing much set by , and to such , God will reueale his secret mysteries . Now because man is weake , and his affections rob him of his iudgement , making him to thinke that partie excellent , to whom hee hath an excessiue affection : Let God bee instantly sought to establish weake and deceiueable man ; let him be intreated , that he wil not be wanting to that , which much concerneth his glory and seruice , and the good of his seruants . And these things thus ordered , strong hope may be conceiued , that he who heard Abrahams seruant , when hee intreated a wife for his Masters sonne , will giue such a wife as shee was to the sonnes of Abraham : and he who gaue vnto Ruth a mighty man of wealth , and one blessed of the Lord , because she resolued , that the God of Israel should be her God ; will also giue the like blessing vnto the followers of Ruth . But while I sing the Songs of Sion in a strange land , the Chaldeans or wizards of this world vnderstand not the language ; the naturall man perceiueth not the things of God , neither can Scripture by any meanes make him leaue a good bargaine . Therefore will hee still in spight of heauen , marry his land to his neighbors great portion : I meane his Son , that would perchance bee better then himselfe , to his neighbors daughter , which perchance will make him , if she can , worse then the father . These exchangers of money by bargaines consummated in the Temple , since the Word ( which forbiddeth the house of God to bee made a denne of theeues ) cannot driue them thence , it may he a whip of cords will . And surely in euerie daies experience , such a one is laid soundly on many of their backes . And therein a twofold cord , that breaketh both bones and hearts is especially remarkable . One is the often dislike betweene such vnhallowed , or at least , vnequall parties . Religion is the truest and strongest bond of loue ; where that failes , nature is next , which is most corrupt . Nature delightes in new lusts , and so runnes after that which it hath not , neglecting what it hath . Hence hath that cursed speech issued from one of her followers : That hee could loue his wife aboue any other , if shee were not his wife ; making that a reason of hatred , which a Christian makes chiefly a reason of loue . And when this loathing of the partie possessed , hath brought forth the desire of another , and that desire , obtaining ; what hart is then great inough to beare the vexing and tormenting thoughts that swell therein by this forsaking ? if it be the wiues part , as most often it is , shee still beholdeth with indignation , the lothing of her selfe , the losse of her right in him for whom she forsooke all others , and his giuing of himself away to a stranger . These meditations eate vp her heart , and then she curseth the time of her marriage , and all them that made it . When this newes commeth home to the churle her father , he doubts at last his daughter is cast away ; which he might probably haue doubted before , and much more profitably , for then he could haue holpen it . And now when she sitteth as a Nun forsaken of the world , breaking her owne heart , and somewhat her fathers ; miserie beateth into them , that instruction could not teach them ; that marriages made without God , are wordes , not actions ; since such a woman hath had much money bestowed on her to bee called a wife , and yet shee hath no husband . Another cord wherewith this kind of follie whippeth it self is , when the partie which was taken into this match for the greatnesse of estate , by vices wasteth the estate which onely made the match . This to the couetous father , is the worst diuorce ; for hee married his daughter to the wealth , not to the man , and that wealth is separated from her . After this , the man is found , apprehended and condemned to bee wicked , which he was indeed before , but his wealth gaue his wickednesse such a golden luster , that couetousnesse could , or would not see what it saw : but now neglected wickednesse begetting pouertie makes him odious , whom wickednesse could not , and the robbed child is returnable to the parents wanting another portion for maintenance . In this case also , religion would haue been a remedie , which takes men , though not distrustfull and vnbeleeuing , yet prouident for their familie . These be the stripes of gracelesse marriages , which afflict both the married parties and their parents , and would , if obserued , teach wisedome good cheape to others , as they dearely and deepely haue imprinted it into these . But this is the pitty , that mony is so pleasant and glorious a thing , that it casteth Sun-beames on euery person that hath it , be he neuer so base ; and the yong womans father hath his thoughts so cheared therewith , that he must needs hope the best of his sonne in law , though nothing but money giue him such aduice ; wherefore it is yet to bee feared , that many gazing & gaping on wealth , wil follow it so close , that they shall stumble into the same ditches , wherein they haue seene many of their neighbors wallowing . This makes sport for the diuel , and thus is man most truly fayry-led , euen led aside by the spirits of darknesse into the wandring waies of Balaam the sonne of Beor , who made Israel to sinne . But this makes bitter lamentation , euen the mourning for sonnes and daughters in the Church of God ; for hereby hath the Church lost many , both sonnes and daughters , some being turned from a good profession , others being altogether bred in Paganisme , hauing no difference from heathen , but onely in the saying of a Pater noster , a Creede , and it may bee , the ten Commandements . Therfore the Church takes vp her complaint , and in sorrow of heart cries out : The Nation is increased , but her ioy is diminished , there are children borne but not to her ; therefore as Rachel she praieth , Giue me children or else I die , or else with Rahel she weepeth and will not bee comforted , because her children are not .

If a man thinkes he hath some vnderstanding hee must thus imploy it , else he hath not what he thinkes he hath . First he must vnderstand and know the great ignorance which is in man , and particularly of things Diuine , aboue vs ; yea of naturall things before vs ; God and the happinesse in him is farre from our Reach , and euen in naturall and created things wee are suddainly stinted , our knowledge quickly stopping and resting in a confession of hidden and secret faculties . Therefore ignorance confessed is a great wisedome in vs . Secondly he must know & acknowledge the great and general misery of mankinde , which through sicknesse , oppression , misery , & folly reignes in the world ; and he must know into what kinde of world , hee is borne and brought , that so he may learne on what conditions he doth liue . Thirdly he must see the impotence and weakenesse of man , to lift himselfe aboue himself , and to adde one cubite yea one finger to the height of his Being . : so that of himselfe he can get very little aboue the ignorance , or the misery vnder which his condition is to liue . But this knowledge is not that we should sit downe therein without vse ; for then it were but a Lamp vnto misery . But that iustly valuing our selues , we should bee both humble and patient , as low and miserable creatures ; but withall should lift our eyes ( since our selues we cannot ) aboue this misery vnto him , who is true wisdome , Almighty power , and perfect happines : praying him by an addition of a new creation to the old , to raise vs aboue our selues increasing our knowledge , strengthning vs , to ascend vnto him , who is very Felicitie ; protecting and comforting vs in this path of misery which leadeth vnto him . And now hauing God , by the Spirit of his Sonne , from thenceforth in him we are wise , strong and happie , who to vs is wisedome , protection , happinesse , yea al things ; and so we which before could not , may now reioyce ; but in the Lord .

To perceiue and finde the truth of Christ , we must not looke into our selues , but into Christ and the doctrine wherein he is deliuered , and which he deliuereth . For if we looke into our selues , we can see nothing in our selues , that may prooue the gift of Christ vnto vs . We may verily see , that we neede those effects , which by Christ are performed , euen redemption , and regeneration ; but that the Sonne of God should take vpon him the nature of man to effect this , in our selues wee cannot finde . For first , man was created without any neede , or helpe of this incarnation ; and therefore there was no instinct of such a mystery planted in him at his creation , as there was of the Deity . Againe , man being falne , he could not see any perfect way out of his miserie , as appeareth at this day among the Heathen that know not Christ . Thirdly , were man neuer so intelligent , yet being but a creature , which cannot comprehend his Creator , how could man comprehend this mystery , which was a secret purpose flowing out of the vnsearchable will of God , whose Spirit none knowes but his owne spirit ? so that what issueth therefrom , is such as the eye hath not seene , the eare hath not heard , nor the heart of man conceiued ; and among these principall is this mysterie of our saluation by Christ . Wherefore going out of our selues , and not seeking Christ in our owne wisedome , which comprehendeth him not , let vs goe to him and to his doctrine ; and therein wee shall finde admirable wisedome , excellent iustice , deepe mercy , infinite power , perfect holinesse , and in summe a mysterie becomming God as the Author of it , and fitting aboue all other the miserie of decaied and wretched man . If we looke into this mystery , we shall see him restoring man , by whom man was made , and who better then he ? we shall see man die for the sinne of man , & how could Gods iustice bee otherwise satisfied , there hauing been a vow that man should die when he did eate ? We shall see the Spirit of puritie which first made man to Gods image , renewing and sanctifying him aboue the first strength . We shall see a Law of perfect holinesse taught and prescribed by Christ , fit for God to require , and for man to performe to his God . And finally Christ bringeth vs to the presence of God our Soueraigne good , defending vs in the way from our ouer-mightie aduersaries the diuels and their seruants , whom also at last he wholly suppresseth . These things are in the doctrine of Christ : Things necessary to bee done for the saluation of man , but not done at all , if not done by Christ ; for in no other wee finde them performed . And if we looke into some circumstances of this doctrine , we shall finde that Christ was prophecied of inparadise by God : in Egypt by Iacob , in Iudea by the Prophets , the Iewes the enemies of Christ confirming it . Besides , the story of the fall we finde fitly to agree with our present condition , and that is deliuered onely in that storie wherein also Christ , the Remedy of the fall is promised . Wherefore one issuing from God , the other also hath the authoritie of the same reporter . And though Christ haue no need of the diuels acknowledgement , yet their testimony may serue against themselues ; and it was from below if not from aboue , that the Sibyl cited by Virgil foretold of Christ : Christ being on earth , was confessed by the diuels ; and wicked spirits at this day trading with witches , seek to draw them from Christ to themselues . Lastly , the prophecies of Christ himselfe concerning Ierusalem , concerning the succession of his owne doctrine , of his disciples and beleeuers , became true in the euent , and as it was prophecied , to this religion and doctrine the diuell opposed himselfe aboue all other by persecution ; wherefore it was aboue all other , the chiefe doctrine that opposed him ; in the opposition , ouerthrow , and vndodoing of whom and his workes standeth a maine part of our redemption and saluation .

The diuels preaching is cleane contrary to Gods . God beginneth with the Law , and endeth with the Gospell : but the diuell begins with the Gospel , and ends in the Law . God saith , When ye eate ye shall die ▪ yet to man being dead giueth Christ to restore him . The diuel saith , ye shall not die at all ; yet when man ( by his temptation being become mortall ) should be restored by Christ , he goes about to kill that Christ which was to be the life of them , whom he had promised that they should not die at all . So continually before we sinne he saith to euery one of vs , God is mercifull , and Christ is a reconciliation for all our sinnes ; but after wee haue sinned , he saith , whosoeuer sinneth is not borne of God ; The soule that sinnes shall die . And to them that sinne after grace receiued ; There remaines no more sacrifice for sinne , but a feareful looking for of iudgement . But we must cure our selues by contraries . Therefore let vs still vse Gods kinde of preaching to ourselues ; which is contrary to Satans . Before we sinne let vs set the whole Law , euen the terror of God before vs , to affright vs from sinne , and hauing sinned , let vs carry the yoke of the Law vntill we be truly humbled for our sinnes : But after due humiliation , let vs take hold on the Gospell ; which to all penitent Christians , is the true and rightfull successour of the Law .

There are two sorts that reade bookes , to make themselues better by them : One , that gathereth from them whatsoeuer addeth to their knowledge or vertue . The other would make it selfe better also , but it is in reputation , and glory ; for by seeking of faults and errours , they desire to raise themselues aboue the writer . But I must borrow leaue here to vse the words of Christ , I tell you the Publican returnes home iustified rather then the Pharisie : The humble learner is more substantially increased , than the proud Scribe , and the ambitious disputer . The first gets into him an essentiall growth , the other raiseth himselfe only vpon stiltes . The one , acquireth more solide matter , the other a greater swelling ; the one increaseth in the inner man , the other in the old Adam . Surely the latter with Mary hath made the better choise , there beeing no comparison betweene the increase of life eternall , and the puffing vp of vanishing and vaine glory . Wherefore let vs couet the best gifts , and though wee need not put out our eies , not to discerne faults when we meet them ▪ yet it is both needlesse , foolish , and sinfull to vse our eyes to that purpose onely or chiefely . But the whole and chiefe ayme of man in all things , beeing the kingdome of God and the righteousnes thereof , let him in reading keepe that still fixed before him , as his especiall marke , fitting and leuelling thereunto euery thing that will serue to this end . If thou meetest with errors in doctrine , thou maist warne thy selfe & others of them ; but if onely with slips of infirmitie , couer them to thy selfe and others , considering that thou also art a man subiect to the same if not greater frailty . And so shalt thou best aduance the benefite of that worke to thy selfe & others . For that which is read by an vnderstanding sweetned and seasoned with humility and charitie , discouers to such a reader the whole beautie , treasure and goodnesse it hath , and bestoweth all on him . But to the proud inquisitor , it hideth much of itselfe , being vailed and couered with an apparance of euill cast vpon it by the euill minde that read it . Besides , when good things be found , and among them some faults though excusable , if the minde out of weakenesse or censoriousnesse dwell vpon those faults , it is a great oddes but vpon so kinde entertainment , they will make bold to perswade , that the good shall doe no good , but that which is faulty shall giue a distast to that which is profitable . But as in the church so of the Church , let all things be done to Edification .

A setled and resolued purpose to bee rich , is the fountaine of infinite euils . For this resolution once being fixed , presently the eyes , and the eares are turned into meere intelligencers and suruaiors . They are wholly imployed to seeke & search whatsoeuer lyeth fit , and whatsoeuer is profitable ; And withall the heart greedily stands gaping to deuoure whatsoeuer of this fit and profitable comes within reach . The difference of things ( as lawfulnesse & vnlawfulnesse ) is taken away ; for the strength & eagernesse of the desire digests all alike into nourishment , as a mightie Appetite doth meates both raw and rosted . It is a heart-breaking , not to adde somwhat continually ; and if Nabothes Vineyard come not , being called for , it is death to looke vpon it . What though the getting of it cost the death of the owner , yet the couetous man must saue the life of his lust ; and indeede his owne life , which he saies , profiteth him not , except he satisfie his lust . Hence it is so many widdowes grone toward heauen for the help which they cannot haue on earth , so many fatherlesse children are ready to die in the streetes for want of bread ; and so many vndermined , sacked , and ransacked families , being driuen from their own homes wander vp and downe to seeke a couering for their heads from raine and tempest . Iustly therefore that holy Apostle and out of diuine inspiration pronounced this as an infallible and neuer failing position : They that will be rich , fall into temptation and snares , and into many foolish and noisome lusts which drowne men in perdition and destruction . And how can it be otherwise ? The end and marke being fixed , the eye is still ayming , & the hands are still working toward that end : And this end being riches , and not God ( for a man cannot serue two masters ) thither tend the whole endeauours of the hungry & couetous soule . If an vniust profit bee offered , or rather vnoffered may bee hooked ; the eye lookes on riches , and not on God : and accordingly God & his will being neglected , riches are taken howsoeuer displeasing vnto God . God must beare with him ; for hee must bee rich . That plot must go forward , the resolution is fixed ; God must giue place , he doth not see it , or will perchance forgiue it . But whiles thou not seeing , or at least not regarding God , thinkest God therefore seeeth not thee ; he sees thee verily , and will bring forth thy workes of darkenesse into light euen starke naked , and they shall bee thy perdition and destruction . But rather breake in pieces this thy resolution , O man of earth , whosoeuer thou art . Fasten not thy soule to riches which are not worthie of thy soule ; neither make them thy marke and end , which were made for thee : know thou that God alone is thy end , and thou art made to serue him only , that God is thy happinesse , and it is thy only felicity to enioy him : that God is thy chiefest treasure , therfore fixe thy heart resoluedly on him , remoouing it from riches . Change thy couetous , and be strongly couetous after God , and by godlines , euen faith and a good conscience draw him more and more into thee : and so godlinesse shall be to thee the greatest gaine , for it shal get thee the best treasure . As for riches , make no couenant with them , fasten not thy heart on them , lest withall thou fasten thy hart to many noisome lusts , to many cares , and finally , to perdition it selfe . The holy and most quiet way is to put contentednesse in the place of couetousnesse , and then godlines will appeare that which it is , euen the greatest gaine . This thou shalt the better doe , if thou consider the ende of thy creation , that man was created not to be rich , neither is that the busines appointed him by his Creator : But the Creator himselfe is the end of man ; neither hath the Creator made any necessitie , that a man should be rich : for foode and raiment , and satisfaction of naturall necessities , is his chiefest drift and purpose of worldly things . Therefore in the last iudgement when it shall be demanded of thee , how thou hast spent thy time in the world , and what thou hast done there ; shalt thou not bee ashamed then to say , I haue there done all that I could doe to bee rich ? For then shall that plainly appeare , which now is true , though not appearing : The man hath mistaken his busines , that onely studieth riches ; for then it shall bee said to the couetous , That man was not made to bee a gatherer of mettall , nor a filler of bags , nor a ioyner of hedge to hedge ; much lesse to be a prowling vermine , a rauening wolfe , or a roaring Lyon to deuoure the weake , the distressed and the helpelesse . The imployment of our naturall abilities , as vnderstanding , or strength , in lawfull actions to procure maintenance for our selues and our families , shal then be allowed . For this maintenance is the supportation of Gods Church in this vale of necessities , and so tendeth to God . But a desire of riches for themselues , or for the outward glory of them , and that setled purpose to be rich , shall be condemned in the great and terrible day of the Lord ; and then chiefest in condemnation , and of any of their ranke next the diuell in torment shall they bee , that haue made a prey of miserie ; and whereas miserie is to goodnesse a ground of mercy and reliefe , these haue made it a ground of oppression , so adding sorrow to affliction , making miserie because it was somewhat wretched , perfectly miserable . To these shall also the perfection of miserie be appointed for a portion , euen pure and cleare iudgement , without the mixture of any mercy ; and so their owne measure for qualitie being returned to them , ( but in a farre greater quantitie ) they shall then taste how bitter the cup is , which they haue giuen others to drinke ; and they shall by experience , but helpelesse and remedilesse , know the grieuousnes of their owne workes . And because this day is by such put farre from them , and they comfort themselues in the delay of it , let them know also , that some sinnes are partly iudged aforehand , euen in this world : And among them , very commonly , the sinne of oppression . For often is it seene , that the fathers oppression , hath been powred out on his owne sonne ; and riches gotten wrongfully for posteritie , haue beene wrongfully taken from them , for whom they were wrongfully gotten . Wherfore euen for feare of present iudgement , and in meere good husbandrie , leaue not the goods of wrong and robberie to your children . For vengeance and they are inseparably tied together ; they will hardly bee quiet till they bee gone againe , and the beame will crie to therafter , the hedge to the field , This is not our place , let vs euery one returne to our owne home .

73 Consisting of 8. parts .

Part. 1.

The Church of God , and the Church of Satan , according to the first law of enmitie enacted in Paradise , and followed with the continuall practise of succeeding times , haue endlesse warres and combats . The weapons of the whole Church are stedfast and the same , as the Word , Faith , Prayer , Patience , Christian wisedome , and the like . But the weapons of Satan are diuers , as of a cunning enginer , that still inuenteth new instruments , according to present occasions . Among diuers other changes , hee changeth his persecutions , a principall part of his battering ordinance . When God lets him loose , then hee sheweth the whole malice of his nature , hee appeares in the very shape of a Lyon , and teareth , frieth , burneth men , made vp in the likenesse of torches . But when God muzles and binds him , that hee cannot bite , nor teare with his teeth , and his clawes , then he putting off the Lyon , vseth the craft and tongue of the Serpent ; euen malicious cunning , to fret into the Church of God , and vndermine it by little and little . Accordingly at this time of outward peace , he sets his malignant souldiers among vs newly on work , especially in three things , which though they are become somewhat fashionable , yet be they very mischieuous to the Church of God . A first is to put contempt on the Ministery , which are Gods Colony on earth to keepe his subiects in obedience , and to beate off the enemies ; the Salt that keepes men sauourie and vntainted of Satan ; the shepheards which keep the sheep from the wolfe : Surely if these may be contemned , discouraged , or taken away , how must not the Church of God become a prey ? How neere is Satan then to a full principalitie on earth ? Yet these are diuersly afflicted , debased and troden downe . I passe by their owne mutual harmes , which as griefe wishes might neuer haue bin , that they might neuer haue bin spoken of ; so now it desires to couer with silence . But the lay seruants of Satan despight them diuers waies . And first they let flie at the very calling it selfe , by turning the Ministerie into an ignominy and reproch . If a man be a Minister , he hath deserued at the next quarrell pickt at him , to be cald pild Priest . And when this is done , it is to be thought hee hath beene cald worse then rescall , euen as Paul saith , the very scumme of the earth . But where liue we the whilest ▪ and among what people ? It is thought among Christians . But are they Christians that thus tread downe those messengers of Christ , which outwardly by Baptisme make them such Christians , as they are , and inwardly by the word , make better Christians then they are yet ? Are they Christians that being begotten by spirituall fathers , will raile on their fathers that begat them ? surely it shewes they were neuer truly begotten . A Christian honoureth Christ , by whom hee beareth the name of Christian . He honoreth him so , that whosoeuer bringeth Christ to him , and him to Christ , hee honoureth them also . Christ himselfe was a Preacher , and the founder of the Ministerie : if thou then despisest the Ministerie , thou despisest the very function of Christ , and the institution of Christ ; yea , thou despisest Christ himselfe , and then without question thou despisest thy owne saluation . Take heed therfore thou run not against this sacred Priesthood of the Gospell , for it is rocky ; and whosoeuer runneth against it , breaketh himselfe in pieces . It is rockie , for Christ the rocke is the foundation of it ; and what is built on it , is rocky , as Peter from Petra . But some will say , They despise not the Ministers for their office , but their liues ; and consequently not the good but the bad . Surely as this on the one side , preferres a petition to the reuerend Fathers , to admit , or continue none of scandalous life , so otherwise it giues vs this answere ; that these are the more mannerly kind of men that so say ; for there is a number , which if they see but a man in black , in their brauery come off presently , There goes a Priest ; whereof the meaning is , There goes a man of contempt , per excellentiam . But if thou which excusest , despisest onely the men , why castest thou a reflex of thy malice on the calling , by reuiling him with the name of a Priest , as with a reproch ? What is the chaffe to the wheate ? Is he euill ? He can neuer defile that excellent calling , though hee may scandall it ; the euill is from himself , not from his Ministerie : yea , the Ministerie is good , though tied to an ill person ; therefore is not the Ministerie of a good man any way within reproach for the faults of a bad one . Let his person beare his faults , and not the Ministery which is not the cause of them ; Let him beare it him selfe , and not other righteous men with him , which hate his conditions honestly , as much as thou dost him maliciously .

2. Part.

Another notable signe of the contempt of the Ministery is , that gentlemen scorne to bestow their sons in that calling . If a man haue a means , he is too good for God , and he is counted mad or base if he will turne Minister . But know , thou puffe of flesh and bloud whosoeuer thou art , that the seruice of God is the end of man , and there is no man good inough to deserue imployment in his seruice much lesse to surmount it . Thy meanes are giuen thee for helpes , and aduancements in his seruice , not for discouragements ; and he that made both them and thee , lookes for glory to himself of both and that with al thy might , not ease and idlenesse only to thy selfe . If thou haue gifts for such a seruice , and imployest them not therein , thou that wouldest not serue his mercy , shalt serue his iustice , and the tree that would not beare fruit in his field , shall beare the fire in the place of torment . Why cumbreth it the ground ? Hew it downe and cast it into the lake that burneth for euer . It is a due , and necessarie course for parents concerning their sonnes , and sonnes when they come to iudgement concerning themselues , to waigh and consider wherein and in what way such sonnes are most fit and able to serue and glorifie their Maker . In that way let them be placed , for it is a way of safetie , protection & blessednesse . Any way besides that , is a way of dragons , it is the broadway , and leadeth to destruction . If this were obserued , God should haue the due vse of his own creatures . Many Alehouses , play-houses , yea many Gibbets would be emptie that now are filled ; mechanicall soules should not so oft become Ministers , and excellent & able soules wold not so oft turne Lawyers , merchants , yea earth wormes , and Priests of Mammon . Yet blessed be God , that hath not giuen al times & places ouer to this high Treason & Infidelity ; for euen nobles who now too much behold this profession a far of , haue ennobled themselues by seruing a greater King than any they here serue ; yea crouch and creepe to serue Gentlemen of great possessions , whereof yet France is not without example , haue honoured God with their substance , & imployed it in the Ambassage of the most High . And no maruaile , for if we plainly knew & saw , what a glorious King our god is ; what a pretious thing a soule is , what the truth , not the name of Christian were , we should account it a high dignitie , to be imployed by God in his busines ; a great gaine to turne one soule to righteousnes ; & a right ready , & natural duty of a true Christian to resigne himselfe ouer wholly to Christ to be bestowed by him in any function , since he is his , by couenant , redemption & marke , & not his own any longer . Be it therefore a law for euer to the vpright of heart , that a good Minister is an honourable man , being an Ambassadour of Christ , a successor of Christ , a factor for the King of heauen , to returne soules the most pretious Iewels into his kingdome of glory ; and howsoeuer , they are here couered with contemt , they shall breake out in the daies of glory shining like the Sunne , as hauing turned many soules to righteousnesse . But that honour may continue safe to the Ministerie , God perswade them to bestow that labour in the word and doctrine , which deserueth double honour ; to liue as those that adorne the Gospell of Christ ; and themselues to bee humble , rather receiuing honour , then snatching at it . For honour is best deserued , when it is least intended ; to seeke our owne glory is no glory ; and to honour our selues , is no true honour .

3. Part.

Another new engine of Satan is the impouerishing of the Ministery . The diuell knowes that the Minister hath a bodie , which must bee maintained by bodily sustenance , and where this sustenance is not , there cannot the Minister continue . Heretofore when diuinitie was inspired , not studied : an Apostle though his spirituall worke were worthie of his wages , might bestow his worke without any wages , and get wages by the work of his hands ; But now the study of diuinitie challengeth the whole time of a man , so that a Diuine can hardly mingle any other calling with it , without iniury vnto it . Therefore hauing that only function , by that & for that he must be sufficiently sustained ; so is there absolutely no hope of a continual Ministery , where there is not a continued maintenance . Then how many waies haue these last times holpen the diuell to breake off and discontinue the Ministerie ? It is too wel known that the bellies of the friers 1. began to rob both the back & the belly of the Ministery . And that when these theeues were arraigned & conuicted , the goods were not restored to the former owners thogh known ; so hereby many miles together haue bin turned into a spiritual wildernes , spoiled of the ordinary means of sauing soules ; lamentable and euen a hart-breaking consideration it is , to them that haue any fellow-feeling of the misery of those , who lie in the bondage of Satan , when they see many Churches , like lampes without lights , the oyle of maintenance being taken from them . How can a man there preach , where there is scarse bread to maintaine the strength of the voice ? nor clothes to keep off the cold that would choke that voice ? nor means to buy a very few bookes , to put matter and soule into the voices . And on the other side , how can the Eunuch vnderstand , except there be some to expound ? How can they beleeue without preaching ? alas , the liues of such places too much testifie , that a naturall man is like a dog , and will hardly bite at a whole loafe ; Yea that a man is so tastelesse of spiritual things , that except he be taught to open his mouth , except his stomach be stirred vp by continuall prouocations , he hath no appetite to the foode of life ; That a sinner is so heauily asleepe in his sinnes , that vnlesse he be pulled and startled , and his sinne taken vp before him , and the particular odiousnesse and vglinesse thereof liuely presented to his dull and vnwilling eies , hee had rather die in his sleepe , then awake vnto life eternall .

Part 4.

But this disease being shewed , what remedie is there for it ? Surely the Lord of the haruest being first intreated in heauen , there seeme two remedies on earth ; one is Law , another , Conscience . But how shall there be any hope in Law , since it is Law that hath done the hurt ? Surely as a Law begotten in the times of ignorance ▪ hath hurt the Church , so a Law borne in the times of knowledge may heale it . Let vs shew our faith by our works , and shame the workes which haue beene done without faith by exceeding them ; if wee haue the light of the Gospell , let vs make statutes of light , and not continue the lawes of darkenesse . If wee feele any comfort of light in our selues , let vs with our blessed Sauiour pittie them that sit in darknesse , and in the shaddow of death . I separate law from conscience ; for though conscience bee the truest fountaine of lawes , yet politicke consideration is very often the cause of them . Now it is not the worst policie , but indeed the best , to lay a sure foundation of religion in the hearts of the people . For from true religion , groweth the strongest branch of obedience : true religion hath wherewithall to confute treason , though masked in a vizard of religion . It will allow the Pope few subiects in another mans Realme : It will keepe them for the right owner . In summe , the end of kingdomes , being the Church , and the end of the Church , the glorie of God by faith and holinesse ; how doth that kingdom pierce it selfe through with many darts , that suffereth this faith and holinesse , the life and soule thereof , to bee slaine by wickednesse and vnbeliefe ? Surely there is a fulnesse of sinnes , which is the greatest rebellion in the world , for it ouerthrowes kingdomes , and le ts out Vineyards to new husbandmen . This do Ieroboam and Ahab now declare and bewaile ; Ieroboam cursing the basenesse of his new deuised Priesthood , and Ahab defying the Statutes of men , it being a policie to destruction , to bee politicke against God . But if it be demanded whence such maintenance shold be raised ? Surely for worldly and temporall ends , the raising of huge summes by Parliament , are well impoposed , and contentedly receiued ; & is there no way to raise one summe for the God of heauen ? When Moses prouided for the Tabernacle , there was offering euen to abundance . When Dauid prouided for the Temple , there were many thousand Talents offered willingly , and with a perfect heart . Why should not we much more willingly contribute toward the building , not of Temples made of hands , but of the liuing Temple and Church of the euerliuing God ? If a towne bee destroyed with fire , all men take pitty on the ruine thereof , and from that pittie issureth reliefe . When whole Townes and Parishes are besieged with hell fire , how do we not pitty & succour such spirituall desolations ? Then let that place which made the law of substraction , redeeme it by making a law of retribution , and by some diuine subsidie granted to the King of heauen , regaine part , or all of the ancient inheritance of the Church , or procure some new sustentation in the stead thereof . But if mens hearts shall herein be generally hardened against God , against the soules of their brethren , yea , against their owne saluation , and denie this iust and necessarie helpe : Let those that are merciful , and therfore shal obtain mercy , expresse this excellent vertue of him that dwelleth in them ; let them binde vp the wounds which the Leuits passed by , let them imitate him , who beheld euen them in their blood & pollution , and said vnto them , Liue. Let conscience remedy what law doth not , the worke of God being done without , by the working of God alone in mens harts within . Accordingly should it bee a sweet smelling Sacrifice , acceptablie ascending before the presence of God ; if those who are both spirituallie and temporally rich , should out of their spirituall treasurie , send foorth that most pretious charitie , which might conuert some of their temporall and transitorie treasure to this soule-sauing end . Herunto God through mee doth beseech them , as inwardly no doubt he motions the same vnto them by his spirit . Obedience to God and his spirit is the most excellent offring , and a soule turned to God , is the ioy of heauen ; but proportionably quenching the spirit by disobedience , is a heauie sinne ; and too quiet suffering of the death of soules , where means would giue hope of life , is the gall of bitternesse , and the stone of the heart . Our Auncestors did set vp both Churches , and Churchliuings , a great and a large work was performed by them ; we are but to keep in reparation , that they haue built . Indeed this ouer boystrous tempest hath ouerthrowne a great piece of this building , yet but a piece , not by many degrees so great , as that work which they raised . If they haue done all , it is a shame wee should not doe something ; wee should rather bee glad ( though not of the cause , yet of this effect ) that there is matter left for our charitie to expresse it selfe in this kind ; and to let blind deuotion know , that , if our ancestors had not founded such spiritual maintenance , it might and should yet haue bin done by vs . There are many godly & deuout persons , who haue in these daies of light , made and increase dwellings & portions for the bodies of the poore and needy . Excellent indeed is this worke , it is a blessed thing to giue , and blessed are they that feede the hungrie , and clothe the naked . But yet of all Almes houses , the spiritual Almes-house is the best , and Paul that willeth you to desire the best gifts , would haue you vse your gifts to the best aduantage . Wherefore I shew you a more excellent way . As the soule is infinitely better then the bodie , and life eternall , then life present , so the food of the soule is farre better then that of the body , and the sauing of the spirituall life better then the preseruation of the temporall life . If thou giuest to the body , thou dost well , but thou giuest to that which shall die : but if thou giue to the soule , thou dost better , for thou giuest to that , which by thy gift may liue for euer in happines , and make the body liue for euer in the same blisse with it . If thou giue naturall bread , thou dost well ; but thou giuest that which perisheth with the vsing : but thou most resemblest Christ thy head , and giuest the best Almes , when thou giuest the bread of heauen . What a comfortable and ioyfull thing to thy soule and heart will it be to see a whole Congregation fed on Gods holy day with thy Almes ? to see many soules receiuing saluation as it were from thy hand , to heare many blesse & glorifie God for his gifts to thee , & thine to them ? yea to blesse thee therefore in the name of the Lord ? Surely such ioy is infinitely better , sounder , and fuller of waight , then the ioy of mony , corne , and oyle ; but the ioy that God shall giue thee in the great marriage day , in the day of the gladnes of thy heart , in that day will againe infinitely exceed this . Then shal Christ say vnto thee , come thou blessed of my Father ; for when I was hungry , naked and cold in the very soule of my little ones , thou diddest buy Manna , long white robes & fire of the Altar , to feede , cloth & warme me ; thou gauest the best gifts , and which most nearely and inwardly cherish me , therefore shalt thou haue the best reward ; come and sit nearest vnto me . But if some backeward & withdrawing hearts in whome God hath no delight , put this grace and glory from themselues , by a perswasion , that this businesse concernes them not , but that euery horse should beare his owne burthen , and each congregation maintaine a Preacher for themselues : Let them know , that naturall men not vsed to instruction , for want of it , haue no desire to it : Things not known are vnsought , much lesse will a naturall man part from things knowne for things vnknowne . It is the propertie of teaching to make men desire to be taught : expect not then this desire from them , which haue not the meanes to attaine it ; the sweetnesse of the word must be first sounded in their eares , before they will loue the sound thereof : it must teach them the worth of it selfe , before they will part from any of their worth for it . He must be partly or wholly a spirituall man , that hungers for spirituall foode vnto the losse of his temporall substance : and how shall many such be expected where the word , by which the spirit entereth , hath not bin fitly opened vnto them ? Therefore if thou wilt haue them doe for themselues , do thou something first , though but a little for them whereby they may heare the word : And then it is likely the word heard will make way for it selfe , and perswade for increase of maintenance ; for it perswades the truly sanctified to a farre greater degree , euen to fell all , to giue life & all , for the Treasure of happinesse Christ Iesus ; whome lying more closely in the Cabinet of the word , preaching deliuers vnto vs opened and displaied in full glorie and Lustre . Yea it may bee by the word so communicated by thee , there wil be some prouoked , to doe that for others which thou hast done for them ; and so a generation of goodnesse may bee continued of which thou hast beene the father ; and a chaine of good works may be lengthned , of which the first linke framed by thee , is both the beginning and cause . Hereunto may be added this other reason of forrein helpe ; That such places beare already as great a burden without the benefite of preaching as others do that haue it . Wherfore that Saint Pauls rule of equity may bee obserued , which will not haue some eased , to haue others doubly grieued ; and that rule of Charity , Beare yee one anothers burden : it is fit that the burthen of such places should be deuided among many , so to take away the griefe of surcharging by an equalitie , and to ease the weight of the burthen by deuiding it with others .

5. Part.

As these great blowes of Satan haue afflicted the Ministery in these latter times , so doe daily buffets , & lesser pinchings of the seruants of Satan , follow and persecute continually the same Ministerie . His plot and his hatred still are one , though the limitation of his power , by Gods ouer-ruling , suffer him not at all times to bring forth like effects : He is , God be praised , tied vp somewhat from appropriating of spirituall liuings , yet what he cannot get in a rent , hee striues to obtaine in a fine . The Patron that cannot haue the yearely profit , must haue a grosse summe in consideration of it , and a scholler hauing spent much of his portion , spirits , and time in studie to make himselfe worthie of a place in the Church , yet after must he studie for sureties , or readie mony to throw into the mouth of Cerberus , euen of these porters of hell , that they stoppe not his way into the deserued Benefice . And this also is a vertue , if they will bestow it , in this kinde of bestowing on a man able and sufficient ; for if such a one bee not very neere as finable , as a meere dumbe and vnlearned fellow : sufficiency shall bee bought out , & profitable ignorance shall be preferred before edifying knowledge . The great God Mammon must chuse the Priest that fitteth him best , & the greatest & truest God whose Priest is thoght them to be choosing , hath least to do in that choise . But ô thou Marchant of hel & Factor for Satan , know that cursed is thy mony with thee , thy mony is the price of Soules euen of spirituall blood , the life of spirits . Thou hast for that summe giuen ouer so many soules to Satan , thou hast giuen their throats to the Butcher , and thou hast done worse then slaine them ; for thou killest them with death eternall . Christ hath said , what shall a man giue for his soule , yea to giue a whole world and to lose his soule is a bad bargaine : but what a beggerly and bloudy bargaine hast thou made which for litle pieces and shrids of the world hast sold many soules ? But to what end is it to speake to a man of clay , that hath no sense nor feeling of heauen ? To what end is it to speake to a mule that hath no vnderstanding ? Such men are more dead , then the Altar which heard the word of the Lord . They are stonie at the very heart , and nothing but mony makes any sound by striking such a heart . Otherwise euen to common reason it wold grosly appeare , that a lanterne without a candle can giue no light , that a man without sight cannot bee a guide to the blinde ; & that men led by such guides , must needes fall with their guides into the pit of eternall destruction . But if it happen that a man of some sufficiencie hath like the Centurion by a great summe obtained the freedome of this Benefice : then is the Patron readie to go into the Temple with the Pharisie , to giue thankes that hee is not like other men : There is a fit man in the place , and hee hath taken no mony for the Benefice but for the Aduowson , which a man may honestly doe . But know thou Circumuenter of thy owne soule : That if it were lawfull to sell an Aduowson , thou shouldest sell it at the price of an Aduowson . To finde out this , consider what either thou payest for the patronage , and so make some proportion by that , or what a lay-man would giue for it , that would make no vse of it , but the bestowing . For whatsoeuer is giuen beyond that which a man would giue to haue the meere naming of the Minister , is the price of the benefice , and not of the Aduowson ; it paies for the profit of the liuing , & not for the particular appointment of the man . Mingle things as cunningly , and confusedly as thou canst , the iudgement of God shal single them as perfectly , and the euill shal be taken out & shewed thee by it self in the great & terrible day of the Lords displeasure . Yet neither do I commend the selling of Aduousons though at the easier rate ; for a Patronage is an excellent priuiledge , a patrone hath the power of a great and high worke , euen in the chiefest businesse of God . Why wilt thou for a little mony let another doe God acceptable seruice , when thou maist do it thy selfe ? Or why perchance dost thou suffer another to doe Gods seruice negligently and corruptly , when thou maist doe it faithfully ? Take heede hereunto ; for if by thy sale , the sheepe be vnfed , for whome Christ died , thou maist go among the cursed to whom it shall be said , When I was an hungrie thou hadst food in thy hand , and yet thou fedst me not .

Part. 6.

But after all this , is not the Minister fully escaped ; hauing paide the Patron for his passage , he falles after into the hands of his Parish : then is hee like a man rid of a Lyon , & falne among Wolues ; euery one ( almost , if not wholly ) rubs vp his wit , and makes it a principall conquest , to deceiue the Parson . Howsoeuer the Vsurer haue his ten of the hundred , the Lawyer his grossefee , and the workman his wages ; the Minister , who layes out his stock for their saluation , shall not haue his tenne of the hundred , nay , but a leane fee for the most pretious counsell ; nor his full wages for his most excellent worke . It is a speciall part of thrift , if we cannot conceale and defraud some tithes , yet to make a good bargaine with the Minister , and to get somewhat by him ; and if he will not bee so wrought on , he must goe for a couetous and hard man . But O thou ouerthriftie Tither , what thinkest thou , while thou dealest thus ? hast thou a soule or not ? If thou hast none , at least , if thou thinkest so , words wil be vseles , vntill thou feele one day by the torments of thy soule that thou hast one ; and then they will also bee vselesse . But if thou hast one , it is better then thy body , which is also better then thy goods . Thou gladly giuest to the Phisition to maintaine the health of thy body , and to the Lawyers to preserue thy goods : how doth not thy hand willingly & chiefly stretch foorth it selfe to him which saueth thy soule , which is infinitely better then these ? It sheweth too euidently , that thou valuest things backwards , since thou esteemest not thy soule , as thou dost thy goods and body , nor the eternall saluation thereof ▪ as thy present preseruation . But they that haue had a glimse of heauenly glorie , despise earthly things in comparison thereof , and in disdaine say , Is it a great matter to giue carnall things for spirituall ? such men know , they cannot giue so good things to them , as they receiue from them . Therefore they would euen take out of their owne bowels to doe good to their teachers , at least they wold thrust their right vpon them , though ignorant of it ; they would by all meanes desire , that they might liue plentifully in this world , whose life is imploied to make them liue euerlastingly in the next . Farre be it then from vs to vexe and discourage by robberie and impouerishing those , who are the guides vnto heauen . Let diuine loue iustifie them in taking their right , yea , help them to it , and bring after them , what they haue left of it . Let vs entertaine them as embassadours of Christ with bountifull allowance , and not shew our small regard of the Lord that sent them , by our ill rewarding of his messengers . Their estate is but for life , and naturall affection towards their family , is commendable in them as in vs ; therefore a prouident care , if without wrong , is not to be censured , but allowed in them ; and a willing and a plentifull contribution is requisite in vs . And herein I deserue speedier assent , because I am none of those I speake for .

Part. 7.

A third cunning of Satan is to make sanctification an odious thing , and to fasten on it some vile reproch , that men may bee ashamed to serue God , and to be saued . And that this may worke the more effectually , he suffers many to goe so farre in religion as they may , without losing them , that is , in a morall and ciuill profession thereof ; but that degree , beyond which indeed is onely the very life and power of sanctification , is very offensiue to them , and appeares to such to bee but hypocrisie and scrupulositie . Hence it is , that among most of these ciuilians , regeneration and sanctification , which they attaine not , is Puritanisme , and a true Saint is called a Puritan ; which in their English , meanes a dissembling or scrupulous fellow . And this being the verdit of those , who account themselues for honest men , and their neighbours think the same ( to whom these ciuill men are almost Puritans ) like a kennel of dogs , they runne away with the crie , and barke out this terme against euery honest man they meete . But a lamentable persecution of tongues is this the whiles , especially among Christians , that a man should be reuiled for being a Christian ; and that regeneration , the worke of the holy Ghost , should bee reproched . Cursed is hee that despiteth the Spirit of grace , euen that Spirit which gaue his tongue that power , by which hee is able to speake against the Spirit . Cursed is hee that reuileth the holy Ghost , and raileth on the power of the liuing God . Know that the time shall come , when thy words shall returne vpon thee , as so many Lyons ; yea , the diuell , who now sets thee on worke , shall come to worke vpon thee with torments : but especially that blessed Spirit , whom thou hast reuiled , shall come against thee , and teare thee in pieces , and there shall be none to deliuer thee . Thou seest in the whole course of such a mans life , a maine current of honestie and goodnesse ; and who would thinke that any should bee so shamelesse to raile on goodnesse , and to oppose against it ? For the verie opposing against goodnesse , giues thee the title of wickednesse , which alone is the enemie thereof . It shewes thou art a souldier of the Dragon , who goes out to make warre with that blessed seede , that keepes the commandement of God . But I doe know thy vsuall defences : thou wilt say , that there are none worse , then such as make such a shew of purenesse , and withall thou art furnished with some merry tales , that shew many mad trickes of these ouer holie brethren . Heere a little discretion and iudgement in stead of salt , would be of very good vse to amend the sauour both of thy heart and tongue . For an vpright iudgement , as it findeth many truths , so toward the true discouerie of this businesse , it findeth these . First , that whosoeuer is indeed good , shall and must also seeme good ; for his works wil praise him , whether he will or no ; his fruits wil shew what tree he is , they must shine before men , that men seeing them , may glorifie God their heauenly Father . Hence first we conclude , that euerie one that seemes good , is not an hypocrite , but contrarily he may bee one of Gods chiefest seruants . Therefore thou canst not presently fall to thy nickname only for the shew of goodnesse . Secondly , that there is indeede a dissembled holinesse , worne for a cloake to wickednes , that the shape of an Angell of light some times couers a foule diuell , yea , the foulest diuels are they that most vse , & need this couer . Now for this fellow , if thou findest him , puritan is too good a name for him ; for the Scripture hath sharper names , as , generation of Vipers , Wolues in Sheepes clothing , and painted Sepulchers full of rotten bones . These bee they , whereon the diuell sets the one foote , when he kickes at true Christians with the other , iustifying by these , his railings on those who especially hate these , as the diuels chiefest seruants . But now there needs some discretion to know these from the other , that thou call not good euill , nor euill good ; nor a Christian Hypocrite , nor an Hypocrite , Christian . Toward this thou must looke to the fruites of both , and that not a few particulars , but to the generall . For a Godly man is subiect to infirmitie , & hath some fals ; and an Hypocrite knowes that to couer his wickednesse hee must shew some goodnes . But looke to the continuall course of both , and thou shalt finde , one good generally , though sometimes fraile ; and the other often grosly transgressing , though much couering his rotten heart . The things wherein especially thou shalt try the difference , may be these . First a loue to Christ : secondly , a loue of Christs voice : thirdly , a loue of the members of Christ , and a reioycing in them who excell in vertue . Now these things will againe appeare if for the loue of Christ , the loue of his word , and the loue of his members , a man be ordinarily contented to lose sinfull profits or pleasures , and with the steward to write 50. for an 100. This is the touchstone of a Christian , euen the taking vp of the Crosse , forsaking all , and following Christ . But this the hypocrite cannot abide , he serues Christ , that Christ may serue him , to get pleasure and profit by him , not to lose by him .

Part. 8.

But now heere come in the many stories , which condemne these purer men to bee guiltie against these duties , and so to be hypocrites . Yet runne not away too fast with this neither , but euen in the point of hearing reports , take also some discretion with you . For against good men very commonly , are bold and confident slanders raised , which by their stoutnesse might seeme to bee truth it selfe . But let not the wise beleeue them before examination . For most commonly in the very telling of them , will appeare a venom and malice , the true issue of the old Serpent : and vpon farther triall , falshood and lying , the naturall brother of the former , and a truly begotten sonne of the Accuser of the Brethren . He began the rule in Paradise , and will continue euen to the new Ierusalem ; lie boldly , for some of it will sticke fast for euer . And how can it be otherwise , since the lasinesse of men is such , that they will beleeue a report at the first telling , rather then trouble themselues to examine and finde out the truth , which onely should be belieued ; & withall their maliciousnesse is so great , that they are willing and readie to receiue euill reports , yea , they delight in them . But the seruants of Christ know , that the last iudgement shall be by words , and that a rash and a bitter iudge shall , though not rashly , yet seuerely be iudged . Therefore according to the Psalmist , The good man is merciful , and guideth his words with discretion . He inclineth naturally to beleeue good rather then euill ; yet auoiding to condemne the iust , hee also shunnes to iustifie the wicked . Therefore that his iudgement may bee righteous , hee searcheth both the matter how probable it is in it selfe ; and next he examineth the re-reporters , whether they bee those , in whom the truth dwelleth , and who themselues haue a good report of the truth ; not being like Pilate , ignorant , and yet to learne what is truth . For it is a kind of murther of our neighbour in his name and reputation ( which is almost as his life ) both to beare false witnes , and to receiue false witnesse against him . Lastly , a good man , if hee may conueniently , will inquire of the partie himselfe , or of some of his acquaintance , whether such things haue beene done by him ; and if done , in what manner , and vpon what occasion : for many times the maner of things wholly alters the matter , and the matter may be good , in the manner in which it was done , yet euill in the manner bestowed on it by the reporter . Againe , the thing being true , yet the occasion and cause may , though not iustifie , yet excuse the fact ; for many euill deeds are done by infirmitie , which yet prooue not the men euill that did them . It were pittie that men should go to work this way with Dauid , and onely iudge of him by his murder and adulterie : but it rather becomvs , to see whether his course of life being different from his fact , do not manifestly prooue , that these sinnes were of infirmitie ; of sinne cleauing to him , not reigning in sinne . And in this point should euery man be the milder ; for as it is said commonly in other matters , it is euery mans cause ; this mans to day , and thine to morrow . And though thou sweare with Peter , that if al the world deny Christ , thou wilt not denie him , yet I wil neuer beleeue thee no more then Christ did Peter ; for in many things we sinne all , and as the Apostles said , We are also men , subiect to the same infirmities .

Part 9.

But if these cautions wil not yet moderate the sauages of this world , as indeed a foole , though braied in a mortar , will not grow wise : Yet , O thou man of God , whosoeuer thou art , that sufferest for Christs sake , binde this rebuke to thine head for a crowne , and reioice that thou art such a one as the diuell and his followers hate ; for hee cannot be but good , whom the diuell hateth . Reioyce when men speake all euill of thee falsely , and know thou art now a brother of Christ and his Saints in tribulation , and in the kingdome ; for if thou suffer with him , thou shalt also bee glorified with him . The spirit , whose shame now thou bearest , shall hereafter cause thee to beare his glorie ; and the more shame for his sake , the more glorie . So shall these Balaams , whose hearts are so ready to curse the people of God , be the very meanes to procure a blessing vnto them . For so many curses , so many blessings ; therfore if there were no offence to God , nor hurt nor pittie to themselues , we might well suffer them to curse apace , for they curse vs as fast to glorie .

Part. 10.

From Christs time , place is approoued by truth , not truth by place . Hee that freed true worship from being tied to Ierusalem , and tied it to the seruice in spirit which may be in all places , gaue true religion a large scope , euen as large as the world it selfe . Therefore Ierusalem being broken vp , and true worship being set free into the whole world , let not Rome seeke to captiue her againe , and tie her to the chaine thereof : for they that worship in spirit and truth , haue God pleased with them , though such worship bee in places , that know not Rome to bee on earth .

The Word of God is an vndefiled Word , rightnes it selfe ; and therefore the most perfect rule . Let therefore sinfull men frame their liues to it , not seeke , as many doe , to frame it to their liues , and so to sinne by the authoritie of righteousnes . And let fraile and falling man , though many of them thinke they be the Church , not trie this Word by themselues , whether it bee right or not , but by the Word trie whether they bee right , euen the right and true Church ; which is knowne by this , that they heare Christs voice , and walke according to this rule of Christ : Galathians 6. 16.

Silly and foolish is the pride , that any man takes in his seruice toward God . For first , the whole man being from God , wee can giue him out of man nothing but his own . Againe , the whole man being due to God , there can returne no good thing from man to God , but what is his due . Thirdly , it is Gods free choise , that vouchsafeth to vse thy seruice , who refuseth the imploiment of many men , excellent in naturall abilities . Certainly , we haue seene many such of great hope turned into earth , before any , or small vse of them . God Al-sufficient , who can raise vp seruants of stones , thus often sheweth , that men haue need of God and his choise , to doe him any good seruice ; but hee needeth not them . Therefore let vs rather thanke God , then boast before him , if he imploy vs in his seruice . Let vs with humilitie readily performe it , as to that great Lord , who hath refused infinite better , to be serued by vs ; and whom therefore to serue is a happines & priuiledge of ours from him , not a benefit of ours to him

Many seuerall women were made for many seueral men ; if many had bin allotted to one , there would haue bin fewer of the masculine sexe ; for euen among heardsmen , this rule is obserued . But now there is a kind of equality in number , that euery one might haue his mate diuidedly , without diuiding with another . And this which was indeed best was first ; for then there being but one woman to one man , the sin which is now vnlawfull , was then vnpossible . What bare necessitie was to man by creation , let necessarie obedience vnto God bee to the children of regeneration ; whose speciall vertue , is to auoide the ill which may be done . Surely as running after lust beyond this one , is endlesse in regard of satisfaction , so hath it a bad end in regard of retribution , euen tormented old age , that it can sinne no more , and eternall death for hauing so much sinned .

When a man is possessed by any lust , be it of couetousnesse , concupiscence or the like , there is set vp an image in him , though not a grauen one , which is to him a God . This image wholly filleth his minde , to it he committeth idolatry , for he offereth his whole heart in sacrifice to it ; and if he can obtaine the thing therin represented , he accounteth himselfe happy , as in the obtaining of God . Such an image was there in Ahab of Naboths vineyard , and such a one of Bathsheba in Dauid . But let vs take heede of this worship of images , for it is but a vaine shadow which steppeth into to the place of God ; It telleth vs of happinesse , but it selfe obtained goeth into nothing , & robs vs of true happinesse . Let vs rub out therefore the print thereof with prayer and holy meditations , filling vp our hearts with profitable and eternall truthes , to keepe out these dying and killing vanities , let nothing posses our hearts but God himselfe , who will one day glorifie the place wherein he dwels , and make it looke like a temple of God : And surely nothing but God is worthy of a man .

God is the cause of all vnder-causes and of all effects ; in him is the fulnesse of all things , the spring of all beings . This world is a determinate measure of his effects . The naturall life at the best is but a certaine number of these effects , during a certaine peece and limit of time . But the spirituall life caused by our vnion with God , is an euerlasting and infinite enioying of the infinite cause of all things . Hereby shall wee finde the Christian to bee most perfectly happie , who possesseth all things in their cause , and beyond al things that are , shall enioy the cause it selfe . Infinite is the difference betweene wisedome the cause , and wisedome the effect ; light the cause , and light the effect ; loue the cause , loue the effect . Therefore is earthly Paradise wiped out , and the Sunne shall be taken away , and worldly pleasure eaten vp by death . And from hence haue wee infinite confort , for besides the blessed end which comforteth all labours , wee haue other comforts in our way thither . For if some temporall effects of God be now wanting , yet in God they are ready for vs , and farre more excellent things , when it shall be best for vs : for God hauing communicated himselfe to vs , we may certainly beleeue , he cannot denie things small in comparison of him , when they shall be for our good . Therefore when he withholds them , hee doth it as not beeing good for vs : yea we may reioyce in griefe , knowing that a louing God and our God is the very cause of it , and that to our good . So while our flesh by nature is sad at the effect , our heart by grace may reioyce confidently in the cause . For God vnchangeable , through all our changes aymeth vnchangeably to this end , our good . Let all seeke God with their whole heart ; since himselfe is our exceeding great reward ; since all things attend vpon him ready to cast themselues vpon them whom they see fauored by him : And since all things of what time soeuer that are cast on vs , are turned into good by him who dwelleth in vs .

If a good name be better then a small parcell of goods , then he that sits as iudge of a mans good name ought to proceede to sentence vpon as firme euidence , as the iudge of a mans goods . If this were obserued , men would heare sufficient witnesses before they fall to their censures : Surely it is a great fault of these times , that men are sooner condemned to bee wholly naught , then a publikely accused-man , is to haue stollen a sheepe . The reason hereof is ; There is a drop of the great Serpents venome powred into our hearts , which breeds in vs a willingnesse to heare euill of our neighbours . But let vs thirst for the medicinable drops of grace , & sucke them into our hearts , which will fill vs with that loue which reioyceth not in euill . It is a pitiful thing that creatures of one forme , of one condition , should delight in the blemishes and miseries of each other . But when the diuell brought vs to fall out with God , he also brought vs to fall out among our selues , that loue the fulfilling of the Law might be perfectly broken . Yet they that are new made by Christ , must learne Christs new commandement , which is loue , and be slowly and vnwillingly led to beleeue euill of their neighbour .

It is a good degree of happinesse to haue a nature inclining , yea in different to those waies to which the spirit bends it selfe , and would bend it . Thence it seemes a great aduantage when a man hath in his nature a coldnesse to Ambition , to the glory of this world , to the pleasures of the world , and when it draweth , and contracteth it selfe into a narrower content , being satisfied euen with things necessarie . For if we haue not this naturally in vs , we must striue to make it naturall by custome , because there is an absolute necessity that wee be such , or still striue to bee such . For God must reigne in vs if we will reigne with him ; & how doth he reigne in vs , but by moderating & guiding the minde within the compasse of reason , curbing and restraining wilde and inordinate affections ? And this it seemes is much the end of afflictions on the men whom God loues , that there by taming , swaging , and cooling their nature , and as it were washing and taking away by a priuation , the head-strong affections which it beareth to the world ; the spirit may vnresisted enter in , and quietly worke his nature into the afflicted . And as for these naturall vertues , though they bee not Christian , nor in themselues acceptable to God , while they are meerely mooued by nature , to a naturall mans ends ; yet when nature is mooued to do them by the spirit , from a right cause which is the loue of God , vnto the right end which is the glory of God ; then the actions so done by the seruice of nature , are good & acceptable to God . As for those whose crooked , and more vnmannagable nature , standeth stiffe against the discipline of the spirit and their owne desires ; let them not therefore despaire , because their euill ground bringeth forth lesse fruite , & more bryers then the others . It pleaseth God indeed to make thee one of those to whom he appointeth more labour , for the promised penny ; yet be not wearie of well doing , for if thou faint not , thou shalt in due time receiue thy wages . If thou striue heartily against thy euill and hate it , God is pleased with thy will and affection , as much as the others action . Therfore striue hopefully , according to the might which thou hast , praying for more ; and his grace is sufficient for thee .

The wisedome of man and the wisedome of God are exceeding different , and no maruaile : one being infinitely pure , and purely infinite ; the other narrow , but great in corruption . As in all things therefore wee should forsake our owne wisedome , and leane vnto Gods ; so not with the least care in the matter of reuenge ; when thou hast suffered some euill , thine own wisedome bids thee returne euill to the doer , but the wisedome of God bids thee to returne him good notwithstanding this euill . Hereat thou wondrest , and thy flesh finds no wisdome in this to returne good for euill , to helpe him who hurts thee : yet is the counsell of thy wisedom , indeed folly , & this of Gods , excellently wise . For 1. in reuenging thy self , thou dost foolishly ; for God hauing taken to him self alone , the name & power of being iudge of the world , thou steppest into this place and wilt bee thy owne iudge . And God hauing delegated part of this power for a time vnto Magistrates , thou intrudest into their place , and so art Rebellious both against God and man . And indeed , as thou hast made thy selfe a iudge , so thou makest thy selfe an executioner , and art the hangman to execute the sentence of thy own malice : surely if a man had robbed thee though with some blowes , and were apprehended and condemned by the Magistrate , thou wouldest take it a great disgrace to be appointed for a hangman , or executioner of him , who thus offendeth thee ; yet heere is nothing but iustice : but when thine owne wrath vsurping the place of Iudgement , condemnes a man for a blow or a word to die , then it is a part of honour , to bee the executioner of thy own vniust and vnlawful sentence . Be not deceiued , this latter is the worse hangman of the two . But to examine thy folly neerer , how art thou indeede auenged by this , which thou thinkest and callest reuenge ? By intruding into Gods office , thou hast taken the matter out of Gods hands into thine owne : but so where before a God , and an offended God was thy enemies Iudge , who in his wrath could cast both soule and bodie into hell fire ; now a man hath vndertaken him , who hath onely power on the bodie , if yet he haue so much : so instead of a reuenger , thou hast done the part of a redeemer , and goest about to helpe him , whom thou thoughtest to hurt . Againe , where God was before angry with him alone , now he is angrie with thee also , and so hast thou lost thy aduantage , which thou hadst vpon him . Thou hadst the best friend in the world for thee , and against him : and now thou hast by thy reuenge , lost him equally with the other . And lastly , him whom thou censurest to haue done euill , thou goest about to imitate , and to make thy selfe as bad as he . And now that Gods counsell to recompense good for euill , is excellently wise , it appeares hereby : certaine it is , and to the godly certainly knowne , that the eies of God behold al things done on earth ; and he which beholdeth all things certainly , shall as certainely iudge all men , for all things done in their flesh . Therefore if a man wrong thee , know that this wrong is seene , that it is recorded , that it shall bee iudged . And if thou couldest now but see , or rightly imagine that terrible iudgement , which shall bee inflicted on those which touch Gods anointed , thou wouldest pitty them , whom now thy vengeance would punish . Surely fire and brimstone , cries and torments , darknesse and diuels are their portion ; though it bee not present , yet it shall be present , and the weight of the paine shal recompence the stay . Again , the moore good thou art , the more God will pitty thee , the more God will plague him that wrongeth thee . For the more good , the dearer to God , and the more odious are those that offend thee . Therefore if thou wilt bee reuenged on thy enemie , bee still doing of good as to all , so to him among all ; and thy goodnesse shall bring God the auenger vpon him , and shall heape coales of fire vpon his head , in the day of the highest vengeance . Possesse thy soule in goodnesse , in patience , and bee not mooued from thy place to doe euill ; then shalt thou dwel assuredly in happinesse , and shalt see thy desire vpon thy enemies ; whatsoeuer the wicked do , thou knowest thy part ; though he doth the works of a wicked man , thou still art to bring forth the fruits of a good man ; hee doth what belongs to a seruant of his master : do thou what belongs to the seruice of thine , and at last thou shalt see his Lord and himselfe made the foote stoole of thy Lord , and cast downe into vtter darkenesse , where shal be weeping and gnashing of teeth . Then shall this thy Lord , who casteth him into hell , exalt thee into heauen : and as your waies in this life were diuers , so shall they bee in the next ; and then shall it be no griefe of mind to thee , when thou art in that glorious kingdome , that thy hand hath not shed blood , nor wickedly auenged thy wrongs .

The nature of man by the corruption thereof maketh a God of whatsoeuer it listeth . Therefore rightly is Idolatrie by the Apostle , reckoned among the works of the flesh , it being a work to which the flesh is prone . This hath the wicked custome of mankind grossely declared , while some make their wealth a god ; some haue taken men for gods , as the Barbarians did Paul and Barnabas : and some haue made gods for all occasions , as did the Romans . But among the rest , this corruption of the flesh , hath a speciall lust and desire of some glorious and faire image , to make to it selfe a God . And this it doth not , by beleeuing the outward substance , as gold or wood , to be a God of it selfe , but that some diuine spirit inhabiteth and possesseth it , and so maketh it diuine by dwelling in it . This inclination and readinesse of man to idolatrie is expressed often in Scripture Ieremie 10. Ezechiel 16. Iudges 2. Yea , it hath so farre preuailed , that men haue beene inflamed with Idols , vnder euerie greene tree , burning in lust toward them ; yea they haue adored and worshipped the very images of their friends which they kept as remembrances of them , Wisd. 13. 10. and more particularly , the image of the serpent which healed them , 2. King . 18. If this was the inclination of mans nature in former times , how can wee but still looke for the same fruites of the same roote ? The same corrupt nature , yea worse in these last times still dwelleth in vs ; it is as neere kin to Idols as euer it was , and the diuell rageth more then euer hee did , knowing his time to be short . Therefore if an image was a stumbling blocke , and a teacher of lies , how do they teach the truth , that teach images ? Where they are publikely proposed vnto corrupt and fraile mankinde , yea where they are proposed to be worshipped with the honour due to the patterne , yea where they doe or are said to do great and diuine wonders , what can be looked for , but that the same mankinde which worshipped images in old time , and by that worship were idolaters , will worship images with the same worship now , and now also become idolaters ? The same man , the same image , and the same idolatry . But now they are taught not to worship them with diuine worship . And then they were taught by the second commandement , not to worship them at all . Thy proposing of them doth draw men more to them , then thy teaching doth deterre from them . Say what thou wilt , if thou put an image before a man of flesh . Flesh and the image will together commit idolatry . Wilt thou take thy faire wife , and leaue her with a lustfull man , and tell him he shall only passe the time with her in ciuill conference . The Lord of hosts , is as ielous of his spouse , as thou of thy wife ; he wil not haue temptations set before her , and therefore forbids altogether the making of images for any worship . Besides the ignorant man vnderstands not the difference betweene Dulia and Latria , but falls heartily to his businesse , and thinkes he cannot do it amisse if he do it with all his heart . And if hee did vnderstand it , yet when it doth miracles , how can they not worship it ? since euen for that Israel worshipped the serpent , which their story told them to haue beene made of Brasse . Therefore let men cease to lay stumbling blocks before the blinde , though they hang vp lanternes by their sides . Let them not ioyne with the diuell to make temptations : yea let them auoide euen images of remembrances in the place of worship , since such haue drawne worship aside from God vnto them : And cursed is hee that maketh the blinde to goe out of the way . Deut. 27.

The estates and functions in this world , considered alone , and not in order & respect to the next , meet altogether at the end of life in the same point of vanity , howsoeuer by the way different in the apparance of outward glory . And in this way , those that are gotten aboue necessity and miserie , haue so confused , vnknowne , & mixt a goodnesse , that they still turne our thoughts forcibly from themselues , and send them beyond themselues vnto another kinde of beeing , to finde fulnesse and satisfaction . The higher estate , which is that of power and action , pleaseth it selfe in the preheminence thereof , and beholding it selfe a cause & moouer of effects . But the end of a thing being the excellency & crown thereof , and the naturall end of action , and motion being rest , it seemes that the lower estates enioying this most , enioy most the chiefest , and haue the aduantage of the fruite , while the other hath the commendation of being an excellent roote . Yet the greatest are most contented to be so , and the lesser might be contented , but they will not ; and so is there a confusion herein : that imagination maketh some contented with labour , while more substantiall rest , will not satisfie others . Besides this vexation of minde , there is another : That to be farre aboue miserie , is a miserie : and desires preuented , partake much of the trouble of desires vnsatisfied . For man being made of lust , it is a torment to him , not to lust ; and so while men hunt after an excesse of fulnesse , they hunt after their owne torment : yet is there a great path beaten by these runners after extremities , who know not the sweet bound and point of enough , beyond which , their striuing is labour for losse . Againe , the supposed excellency , and highest perfection of mankinde , being commonly imagined to bee at the state and ripenesse of manhood , yet in that indeede is man most miserable , as being then lanched forth like a full built ship into the world , a sea of cares and sorrowes ; Then also knowledge increased , increaseth sorrow , giuing man a more full taste of his owne miserie . But youth is free from care , and hath strong enioyings of smal & easie things ; for youth couers all things with its own pleasantnesse , whereas age is sad in spite of obiects , colouring them also with it owne deadnes : Yet youth desireth manhood , and is tormented for lacke of it , and after is punished with hauing it . If then the ripenesse of man , euen mans best , is a station of care ; if he grow from pleasure as he groweth into manhood , and yet tendeth vnto manhood as vnto his perfection ; it seemes the very being and perfection of man is a beeing of care and trouble , and that man is verily borne to labour as the sparkes flie vpward . Now what is there left to be thought of man ? but that he was not made only for vanitie and miserie , and that this miserie hath a farther and a better end , euen happinesse it selfe . We are here brought into a state of trouble , and straitnesse , but it is , that seruing God first in labour , we should after come to his rest ; and that the consideration of this rest should be our comfort in the time of our labour . Let vs therefore worke on strongly in the worke of God imposed vpon vs , knowing that after the sixe daies labour , commeth rest of the seauenth . And let our eyes be continually on the ioyes which follow , and not on the paine which is present : the ioyes beheld must needs incourage vs , for their sight is comfortable , and especially because wee are sure they are ours . The paine neglected and vnregarded , cannot be very discomfortable ; the thought not beeing grieued with that which is not beheld by it . Thus did Christ looke stedfastly on glorie , and so despised the shame , and endured the crosse ; and so doth God himselfe , in the sufferings of his seruants . The world indeede wonders who sees but halfe of the matter , when it beholds the sufferings of iust and holy men . They wonder that God takes no more pitty on them , but suffers the fire , the axe , and the tormenter to haue power ouer them . But then God who beholds at once the whole estate of a Christian , sees both the torments present , and the glory following ; and hee iudgeth the short and finite torments to be the gaine & aduantage of his seruants , since they cause a great accesse of infinite glory . Therefore let vs be so minded as God and his Christ are , and walke on valiantly in sanctified miserie vnto true felicitie .

Most men in part , or in whole are Gadarens , or Capernaites . The Gadaren , if hee lose any thing by Christ , desires him to depart out of his coasts , and will lose Christ , rather then his swine . The Capernaite followes Christ , but it is to be filled ; so he seekes Christ for his belly , and makes his belly the ende of Christ . These things are too vsuall among vs , wee are readie to shrinke from Christ , as soone as our profits or pleasures shrinke from vs ; because of Christ , wee will not be saued our selues , except wee may haue euerie thing else safe aswell as our selues : we will bee both Diues and Lazarus , wee will haue happinesse both here and hereafter , which may not bee : for this is to knit together , what God hath parted asunder . Equally wicked is their purpose , that intend ▪ to make an occupation of Christ to get fauour , riches , or preferment by him ; that turne Christ from his , of being a Sauiour , and vse him as Merchandize : who take the ladder of Iacob , by which wee should ascend into heauen , and peruerting the vse of it , thereby clime downeward to the things of this earth . But miserable and foolish man , thou both robbest & destroiest thy selfe with this thy policie . Christ would haue done farre greater things for thee , and thou wilt onely haue him helpe thee to the lesse : he would haue giuen thee an euerlasting Kingdome , a Treasure that is farre aboue theeues and rust ; but thou hadst rather receiue lesse and worse things from him , transitory honour , and rustie treasure . Thou art a child in vnderstanding ; thou takest an apple , and refusest a iewell : But he that is verily Christs Disciple , auoids these corruptions . He knowes Christ to bee such an inestimable Pearle and happinesse , that if hee haue Christ , though with the losse of father or mother , wife or children , life or land , yea , with persecutions ; yet the possession of him yeelds a hundred fold more comfort in this life , and in the life to come eternall felicitie . He is still a gainer amid all his losses , yea he gaines by his losses ; for losses for Christ gaine great comfort and assurance in this world , that the losers are accounted worthie to lose any thing for Christ ; and hereafter in the next world , shall they gaine an exceeding reward of glorie . The same Disciple also out of the same estimation of Christ , highly disdaineth to make any other end of Christ , but Christ himselfe . Yea hee so highly preferreth Christ aboue all things , that he accounts all things dung , so he may win Christ ; Christ is the marke of his desires , hee sees nothing beyond him , but all things farre short of him : He knowes Christ to be infinitely better then all things , and therefore vseth the worse as helpes to the better ; but farre it is from him , to propose the better only as a meanes vnto the worse . So he passeth through all other things as a Pilgrime , but takes vp his rest in Christ alone . He walkes along treading on earth , and earthly things , with his eies and heart fixed on his Sauiour in heauen : To conclude , he is so farre from selling Christ , to get any thing , that he will sell al things to obtaine Christ : Now true loue , the fruite of a true faith , makes this yoke easie , and this commandement light .

The naturall man hath in him an inclination to be proud in the enioying of such things as haue any excellence , though himself be not the Author of that excellence , and sometimes though he haue therby no addition of worth to his owne person . So in the first kinde he is proud of a good wit , and in the second , is he proud of a proud horse , of a rich iewell , of an imbrodered garment . And accordingly hee attributeth more glory to himselfe , for possessing them , then to the Author and giuer , for creating and giuing them : yea commonly all the glory to himselfe , the standing poole , and none to the spring . But the true Christian , euen the new borne sonne of God , rips vp this swelling deceit , and striues to free his soule from it , and to bring her to a true and iust discerning of things . To this end bending her eye to the contemplation of truth , shee findes that chiefe and only glory belongeth to the giuer , not to the receiuer ; to the Creator , not to the thing made . Shee sees no reason that she should boast of anothers worke , nor that shee should be proud of what shee hath receiued ; but rather shee seeth great reason , that the creature should giue all glory to the Creator , and the receiuer to the giuer . For the borrower is a seruant to the lender , his receiuing is an implied subiection , and hee oweth to him the thing lent , much more the glory of the thing . Accordingly ▪ the sanctified cry out : Sing ye loud to the Lord all the earth ; for the Lord is God , he hath made vs , and not wee our selues : And , Thou art worthie ô Lord to receiue glory , honour , and power , for thou hast created all things . This if puft vp man would rightly consider , hee would remember by the benefits of God , to glorifie God his Benefactor , not himselfe , the almesman of God . And thogh knowledge by mans corruption is made an instrument of puffing vp , yet knowledge pursued to this point by sanctification , would humble and abase . For it would shew vs that wee must glorie in our owne , not in our debts . Rather thereby as borrowers and owners wee should become humble acknowledgers of our owne subiection and obligation to him who lendes and bestowes . But miserable and distracted man , how farre dost thou wander from this dutie ? thou art proud of a chaine borrowed of thy neighbour , howmuch more wilt thou bee of a greater thing giuen thee of thy God ? Rather breake off thy sins by repentance , humble thy false swelling , & abate the wisedome of thy foolish flesh ; yea let all glorie which other giue thee , reflect from thee to thy maker , who only is the true rest of glory . Then if thou glorifie him , thou shalt be glorified by him , which is the glory thou especially shouldest seeke for vnto thy self ; so maist thou aspire by humility which is the only honour : yea most ready way of aspiring . But if thou doe it not , know that pride is the especiall barre of Gods mercies ; Pride keepes out God , and many might haue beene farre more sanctified , if they had beene farre lesse proud . For God enters not into the soule that acknowledgeth not him nor his benefits ; those that are farre from beholding him , hee beholdeth afar off . But into the humble soule , that giueth him abundance of glory ; he enters with abundance of grace , sowing there , and there only plenty of grace , where he is assured to reape plenty of glory . Now let vs beware that what God soweth for himselfe wee reape not to our selues , lest we be found robbers of God : but being as labourers in that haruest only for him , let vs be content with our wages of labouring , which wil be sufficient yea an exceeding great reward to vs ; for great glorie shall be giuen to those in the next world , to whom God giueth grace to bee humble in this world .

It is pittie we haue so wholly taken vp our minds with the controuersies , betweene vs & the Pope , that wee haue much neglected the more immediate controuersie between vs & the diuell . It is good that thou lay thy hand on this , and forget not the other . The chiefe superedification on Faith is Loue , and this loue tends to the fulfilling of the commandements . Herein are the children of God knowne , and the children of Satan . Hee that loueth is borne of God , and he that loueth not , hath not seene God , but the wrath of God abideth on him . But as loue must bee had , so must it be had to some purpose , it must bee vseful , & bring forth the naturall & kindly fruite thereof , which is keeping the commandements . But the blacknesse of darkenesse is so thicke on the soule of man by his fall , that he cannot see the good which he would doe ; and hence it is , that often loue brings the children of good workes to the birth , but there is no strength of knowledge to deliuer them . Many there are who haue consciences great with charitie , yet in many things for want of knowledge , they either abstaine from doing at all , because they know not what is right to be done , or somtimes mistake euill for good , and so offend God instead of pleasing him . Now lamentable it is to see zeale and deuotion mispent , to see a good minde bring forth euill fruits , & the holy but diuine soule to goe cleane contrary to that way it purposeth . And this thogh neglected , very much abateth the glorie & prosperitie of the light , and enlargeth the power and limits of the kingdome of darkenesse . And as much darkenesse as is left , so much roome is there left for Satan , so much territory is there allowed to him ; which as we should striue wholly to gaine from him , so especially in those which belong not to him , but haue giuen themselues to the God of light , to walke as children of the light . Be it therefore the precious & worthy labour of some Bezaleel or Aholiab , some one whose heart God hath touched and inlightned , to lighten and kindle many of the yet-dim-shining lampes which are in the house of God . Let them be eies to the blinde , and let them ioyne with the spirit of God , saying in the voice thereof , This is the way , walke in it . Let them breake abroad the commandements of God into their seuerall branches of things forbidden , and commanded , that he which runneth may reade , and hee which readeth , may runne aright . Then shall many a worke of darkenesse be preuented , and the workes of light shall spring in farre greater aboundance . Then shall the Prince of darknes bee chased much farther from vs , and the God of light shall dwell more powerfully and fully in vs . Then shalt thou , whosouer thou art , that turnest a soule from sinning , shine as the starres in heauen ; the blessing of him that hath receiued instruction from thee , shall bee vpon thee , and thou shalt haue an especiall part in that welcome of Christ , in the day of Christ : Come thou blessed of my Father ; for when I was hungrie and imprisoned in my members , pining for want of knowledge , and fettered with ignorance , thou didst enlarge mee , thou didst feede and increase me . But if the spirituall lawyers shall not be so diligent to search , and set forth Cases of Conscience , as the secular Lawyers are to publish Cases of transitorie and temporall right , let them expect to haue a chiefe part in that curse of Christ : Woe be to you Lawyers , for ye withhold the key of knowledge , ye either enter not your selues , or you do not helpe those that would , to enter .

The man who intends deseruedly to get the name of a Christian , hath vndertaken a worke called mortification , a denying of vngodly lusts , euen a dying to sin , that he may liue in the spirit of Christ . He that purposeth the end , must likewise intend the meanes , els his purpose is not effectual , and is not indeed a purpose of the end . Now if hee seriously intend to vse the meanes , a speciall part of that meanes will bee a true search and notice of the lustes which he must denie , and chiefly of the chiefest ; which excell in force , or in height of corruption . For this must he looke into the nature of man in generall , into the nature of the men of that countrie or place where he dwelles , and into the custome ( which is also a nature ) of men at that time when he liues , and especially into the man , which is himself . This being done , let him take the rule of the law , & lay it on man thus distinctly considered ; & he shal find both wherein lust hath bowed mankind in general from that rule , & wherein eminently & especially men of that country men of that time , and wherein his owne hart . And this being found , he hath then his worke before him , he sees what hee must generally denie , and what parts of the generall with his chiefest strength he must resist ; and what he thinkes fit to resist himself , let him also prouoke others , to resist the same . If wee make not this search at all , lust may come to our harts not known to be lust , but in the shape of righteousnes , or at least , couered by custome from appearing to be vnrighteousnes , and so may be admitted . If wee make this search , and that but general , we may indeed find al vices and so may bee mooued to make a general resistance to al. But yet if we make not a different resistance , that is , more setled & strong against the stronger , ( such as are those of our nation , time & person ) by not matching them , wee our selues are ouermatched , and so ouer maistered . This knowledge as it is in it selfe necessarie , so it may be knowne to be such , because our mercifull God , by a long succession of Prophets , taught and imparted it to man . Hee sent early and late his faithfull messengers to tell Iacob his sinnes , and Israel his transgressions , to disswade the wicked that he turne from his wickednesse , and liue . And as those Watchmen of God , marked the accesse and inroade of sinnes , to giue warning both to themselues and others , that they should not perish in the deluge of vices ; so should there be a perpetuall watch kept by the Saints and seruants of God , ouer themselues and others , that they may not bee ignorant of Satans policies ; that the Foxes bee taken betimes , which destroy the Vineyard ; and that all leauen of errours or maliciousnesse may be purged , as soone as mixed . And indeed what worke doth more profitablie imploy the skilful master-builders and edifiers , then the finding and repairing of the ruines of the Citie of God ? That is building indeede , to bring a stone into a decaied place , not to fill vp that which is already full . That is most properly fortifying , which giues strength , to the place that needeth it , not to that which is alreadie safe . wherefore let both Prophets and people labour herein , vntill time shal be no more , that the breaches of Ierusalem may bee both found and repaired ; that the enemie bee kept out at his places of aduantage , that Satan may haue no new engin , but that there may be a defence readie against it ; vntill our Lord Iesus , the founder and foundation of his Church appeare . Who now building by the Ministerie of his Prophets , will then commend and exalt those that haue been the wise and faithfull builders , and will lift vp the whole Citie once perfectly built into the safetie and blessednesse of his owne presence , for euer and euer .

The Spirit and the Bride say , Come , euen so , come Lord Iesus .

AN ALPHABETICALL TABLE OF all the Meditations that are contained in this Booke . A THe benefite of Aduersitie . 26 Against Ambition . 36 The true guiding of Affections . 38 B MAn is to learn of Beasts . The excellence of new Birth , in respect of the old . 20 A continuall vse of the outward and inward Baptisme . 30 C A Christians progresse . 44 Euill Customes to bee abolished . 52 Confutation of Chance . 58 Proofes of Christian religion . 57. 69 Against Couetousnesse . 72 Christ not to be loued for temporall ends . 84 An exhortation to the writing of Cases of conscience . 86 The Creature should direct vs to the Creator . 3 D AGainst Despaire . 54. 9 To loue Death . 55. 31 The Diuell in the last times most to be resisted . 63 Against Diuisions and scismes . 16 Against Distrustfulnesse . 22 The cause of mans endlesse Desires . 33 E TO auoid Extremities . 7 F TRue friends . 42 Dutie to the Fatherlesse . 66 The veriest foole , hee that sets his wit and heart most on the world . 50 G REason of the littlenesse of Grace in the elect . 57 5. Part The vse of the Gospell . 70 God , our All-sufficience . 78 God , the light of the soule . 6 Not to draw followers to our selues , but to God . 14 God one and vnchangeable . 17 God is the saluation of Man . 27. and not workes . H AGainst Hypocrisie . 64 Of Humilitie . 85. 4 The excellence of a Christians Happinesse . 5 Heauenly things neglected because not seene , and how to see them . 25 I IVdges and iudgement . 40 The foulenes of incest . 43 Against spirituall Idolatrie . 77 Against Images . 82 K The kingdome of Satan . 57 8. part . Knowledge increased should increase good workes . 1 Diuers knowledges of good and euill . 24 The true knowledge of our selues and the vse thereof . 39 L Shortnesse of life . 41 The loue of God . 53 The vse of the Law and the Gospell . 70 To loue God aboue all things . 11 , 13 Against lust . 35 M THe right vse of Gods mercy . 46 Mahumetan religion farre inferiour to the Christian. 57. 1 part . Man created for another world . 62 Against wicked Marriages . 67 Remedies of mans Miserie . 68 Contemt of the Ministerie , 73 1. part . Nobilitie makes not men vnfit for the Ministery . 73. 2. p. The impouerishing of the Ministery . 73. 3. part . Remedies of the pouertie of the Ministerie . 73. 4. part . Comfort against present Miseries . 83 N PRophanation of Gods name . 51 The right vse of a good nature , and comfort to an euill nature . 80 Not to rest in nature . 2 O OPposition of holy duties and holy men , the diuels policie . 48 P PResumption . 54. 9 The prouidence of God , the rest of man . 58 Popes supremacy . 59. 1. part . And shifts . ib. 2. part . Purnesse of heart . 61 The name Puritan . 73. 7 Against spirituall pride . 75 How to endure well the paine or the losses of pleasure . 15. 37 R OF the Resurrection . 57 7. part . 60 Of Regeneration , and vnregeneration . 65 How to reade profitably . 71 Resolution to be rich . 72 Not to iudge rashly . 73. 8. part . 79 The rule and guide of a Christian . 74 Against reuenge . 81 S A Sanctified Soule . 45 Swearing . 51 The approouing of Sacrifices . 57. part . 4 Against Simonie . 73. part . 5 Reasons why Superstition may bring foorth many works . 7 The Scripture vpholdeth it selfe . 23 Diuers witnesses which approue the Scripture . 28 T TRoubles truly iudged and borne only by faith and the Spirit . 49 How to escape tentations . 18 V THe praise of Vnitie . 16 W TO make vse of worldly wisedome . 41. 13 How to vse the world . 56 The folly of mans wisedome . 57 part . 3 Against whoredome . 76 The chiefest wisedome , is to seek God the soueraigne good . 50 The excellence and necessitie of good works . 1 The world much confused and disorderly , but wee must be are with it , and striue to amend it . 10 How truely to iudge a man wise . 12 The weakenesse of man sets forth the glory of God . 21 How wee shall bee iudged by works . 27 To beware of much intermedling with worldly things . 32 FINIS .