The Proëme.

BLeſſed & beloued in the Lord JESUS. Mine enterance into this text I made at London before thoſe of your moſt vvorthy companie, that are your carefull maſters, Creditors of your truſts, & your louing brethren. Maſters to ſeruants, creditors of truſts to factors, & brethren both of companie, & of communion. Of companie, as you are all marchants Adventurers, of communion as you are all orthodoxe Chriſtians.

Mine enterance vnto you here, is, & vvas, both ciuill, & honeſt. Firſt by free election of your ovvne fellovvshipe. Secondly by approbation of the ſtate vvhence I came. Thirdly by recommendation of his ſacred majeſtie vnder his ovvne hand, vvho pleaſed to grace me his vnvvorthy ſeruāt vvith his Royall letters, & of the moſt reuerēd Archebishope of Cāterbury, who patriarchally tendered your peace. Fourthly vvith atteſtatiō from the famous Vniverſitie of Oxford vnder their ſeale, & from the Cathedrall Church, vvhere I haue bene a mēber tvvo & tvventy yeares, & one of the maſters ſeuenteene yeares. Thus from others had I enterance, of vvhoſe recommēdations I acknovvledge my ſelfe moſt vnvvorthy. Concerning my ſelfe I demurred after mine election a vvhole yeare, & halfe, & begged of god to reſolue me touching my coming vnto you; & novve being come I doe proteſt in the ſight of god, & his holy angells that I come not vnto you vvith any Italionated hart of implacabillity that cannot be appeaſed, nor vvith any Hiſpaniolized hart of Ieſuited nouelty, nor vvith a Frenchified hart of ſingularitie, nor yet vvith a Dutchified hart of neutrality (all vvhich I ſpeake not as of any nationall diſgrace for the fineſt cambrick may haue many fretts, & frayes) but I am come vvith a good, & an honeſt Englishe hart of Orrthodoxe, & Catholike ſyncerity. Of the profeſſors vvhereof there are tvvo mayne ſorts, vvhich I haue obſerued in the Chriſtian vvorld, both of them ſtriuing, & ſtrugling for purity, but in a differēt, & diſſonant māner. The one are ſeeming Puritans altogether led by faction.Puritans in Actiō Puritans in Factiō The other are reall Puritans to vvhom all things are pure, altogether buſie in honeſt Actiō. Puritans in factiō are all Papiſts Anabaptiſts, Brovvniſts, Separatiſts, & all ſingulariſts vvhatſoeuer,Tit. 1.15. & ſectaries vvhoſoeuer, that are merely nominalls. Puritans in Action are all the pure in hart,Matth. 5.8. vvho ſee god in his vvord, in his vvorkes (vvhile they are in this vvorld) & shall ſee him in the other vvorld in his diſplayed glory in the beatificall viſion of Ieſus Chriſt our bleſſed ſauiour. Into this bleſſed viſion doe I deſire to bring you (Maſters, mortalls, & my louing countrymen (bleſſed, & beloued in the lord Ieſus.) And this text doth ſeeme punctually, & praeciſely to point you Marchants out. Wherein you may Firſt ſee the Object of your pure faith,Diuiſion. vvhich S. Peter Calls the end of faith, & the end of euery thinge vviſe men doe reſpect in all things, & this maine Obiect, or end is the Kingdome of heauen, euen euerlaſting life the Cataſtrophe of your Apoſtolike Creede. Secondly the reſemblance ſpecified in the text is the Word of your pure faith, or the manner hovv you may be vvorded vnto this bleſſed end of your faith the Kingdome of heauen. It only remayneth both for you, & me to beg of our god the ſpirit of faith, vvhich vvill lead vs to this end, & guid vs into all truth by this meanes to the atchiuement of our bleſſed end.

If therefore there be here amongſt you any one preſent of a regall, & royall diſpoſition,1. 〈 in non-Latin alphabet 〉 . here is a kingdome for him, or if there be any of a celeſtiall cōceipte, here is the kingdome of heauen for him vvhich is more. If any be curious to knovve vvhat this kingdome is like, I vvill tell him, It is like (ſaith my text to a Mā.2. 〈 in non-Latin alphabet 〉 3. 〈 in non-Latin alphabet 〉 . 4. 〈 in non-Latin alphabet 〉 . Indeed for mā it vvas prepared by the merritts of the life, & death of a true man, although not a meere man Ieſus Chriſt both god, & man. And it is like to a marchant mā vvhich vvord you ought to liſtē vnto, for albeit euery Marchant is a mā yet euery mā is not a Marchāt. Hovvbeit reall Marchāts principally in all their negotiations & affaires doe not only attend, but intēd this, that ſo by any meanes they may attayne vnto it.5. 〈 in non-Latin alphabet 〉 . And not only to a Marchant man is this kingdome reſembled, but to a Marchant man that is a Ievveller. For it is the moſt pretious Marchant-dizing in the vvorld to trade for this kingdome. Moreouer it is not reſembled only to a Marchant-man that is a Ievveller, but to ſuch a Marchant Ievveller that hath endovvments of grace. As firſt dilligence to ſeeke,6. 〈 in non-Latin alphabet 〉 . 7. 〈 in non-Latin alphabet 〉 8. 〈 in non-Latin alphabet 〉 9. 〈 in non-Latin alphabet 〉 . 10. 〈 in non-Latin alphabet 〉 . 11. 〈 in non-Latin alphabet 〉 . 12. 〈 in non-Latin alphabet 〉 . 13. 〈 in non-Latin alphabet 〉 . ſecondly Iudgment to choſe, thirdly Conſtancie to perſeuere ſeeking vntill he find, fouerthly skil to knovve vvhen he hath founde, & Laſtly reſolution, both of readines to proſecute, then contempt of the vvorld to abandon, thirdly of full perſvvaſion to ſettle his hart & Laſtly of purchaſe to enioy that one, & only Ievvell of peareles, & priceles vvorth to vvit, Chriſt in heauen, & Charity on earth, the one apprehended by the acte of pure faith, the other comprehended by the pure effecte of the ſame. In compariſon vvhereof ten thouſand millions of vvorlds, & all the pearls that might be therein are not of any eſteeme, or valuation in a reall, & religious Marchants accōpt. Theſe are the ſeuerall paſſages chouched in this text of the vvhich ſeuerally, & in order.

1. The firſt leſſon.

Out of theſe premiſes you may in the generall obſerue this point of learning. That It is the moſt prudent, the moſt pretious, & moſt gainfull Marchant-dizing in the world to reſolue to performe our earthlie vocation with a heauenly mind.

Mat. 7.24. Mat. 6.20. Mat. 10.16. Mat. 25.4. Mat. 25.21.This light appeareth from gods lampe. For vviſe men build vpon the rocke. Treaſure vp for heauen, Expoſe their bodies to ſaue their heads, as doth the vviſe ſerpent, Haue alvvaies this oyle in their lamps vvith the vviſe Virgins, Trade vvith the good, & faithfull ſeruant on this manner vntill Chriſt doth come, & ſoe theſe vviſe,Mat. 16.26. & faithfull ſeruants enter into their maſters ioy. This is this royall vviſdome of this Marchant reall. It is alſo moſt gainfull Marchant-dizing Chriſt ſayth ſoe, asking. What doth it aduantage a man to vvinn the vvhole vvorld, & to loſe his ovvne ſoule?1. Tim. 6.6 Paule preacheth ſoe. Godlines is the great riches both for the price thereof, rarenes, & continuance.

Inſomuch that for the price thereof, Chriſt didnot only ſay, but pray, & pay; Sayd vvhen he ſpake vnto the people, prayed vvith teares, & ſtrong cryes, & payed his deareſt bloud.

The rarenes great for fevve find it, The continuance conſtant, & fixt, for once a Chriſtian, & euer a Chriſtian.

And alſo it is moſt pretious trading for the pretious ſtones in the breaſtplate of Aaron, & thoſe many,Exod. 28.10. & manifold ievvells that the bleſſed deuine ſetts out the heauenly Ieruſalem vvithal in the Reuelation,Apoc. 21.19.20. Apoc. 2.17 & the vvhiteſtone vvhich vvas promiſed to the church of Pergamus vvherein vvas a nevve name vvritten (vvhich noe mā knevve but he vvhich receaued it) may in ſome ſort reſemble, but in noe vviſe equalize any part, or parcell thereof noe not in the leaſt.

The right of this appeares in reaſon, for it is the better part Maryes choyce,Luc. 10.42 Mat. 5.6. Mat. 23.23. And bleſt are they that thirſt after this righteouſnes. But vvoe belongs to them that tith mint, & commin, & annyſe, & neglecte the principall parts of the lavve, as Iudgment, righteouſnes, & mercie

Againe I shevve it further, That a kingdome deuided againſt it ſelfe cannot ſtand. A deuided hart.Hosh. 10.2 is not for god. To ſpeake Ashdod, & Hebrvve is a harſhe language in the eares of the lord,Iam. 1.8. a man of tvvo ſoules is vnconſtant in all his vvayes, a double tongued man is reproued, & a meere impoſſibility it is to ſerue tvvo maſters God, & Mammon. For ſoe the Philiſtimes had God, & Dagon, The Ievves had God, & Chemosh, Iſraell had God, & Baal, Solomon God, & Ashtaroth, Which ſinne of theirs Philo a learned Ievve brandeth vvith the note of Double iniquitie. 〈 in non-Latin alphabet 〉 Philo. Act. 4.32. 1. Cor. 1.10 Matth. 13. Pſal. 27.4. Gods light doth punctually, require this of all his children, to haue one hart for one god, one tongue to ſpeake in the name of one mediator, one principall maſter to ſerue in heauen, one ſpirit to giude vs, & one rule the vvord of god to lead vs. This vvas that one thing that Dauid required One thing haue I deſired of the lord that vvill I ſeeke after: that I may dvvel in in the houſe of the lord, all the daies of my life, to behold the beauty of the lord, & to enquire in his temple.Phil. 3.13.14. This is that One thing that Paul preſſed ſoe hard for. Brethren, I account not my ſelfe to haue apprehended: but this One thing I doe, forgetting thoſe things vvhich are behind, & reaching forth vnto thoſe things vvhich are before I preſſe tovvard the marke, for the price of the high calling of god in Chriſt Jeſus.

Novve tell me vvhat good, vvhat gaine, vvhat price, vvhat prudence is comparable to this heauenly trading, & reall Marchandizing.

Practice. 1 The life of this Learning is manifold. Firſt it teacheth us to practiſe a vvhole, & abſolute reſignation of our ſelues,Gen. 2.16. & ours to god, I am my vvelbeloueds, & he is mine ſaith the ſpouſe in the Canticles.Pſa. 119.125 I am thine o lord hid not thy commandement from me ſaith Dauid in the pſalmes.Gal. 2.20. Novve I liue not, but Chriſt liueth in me ſaith Paule the Apoſtle. Who is in there in heauē that I deſire but thee?Pſal. 72. & who is there on earth that Irequire, but thee o lord ſaith the ſvveet finger of Iſrael? All vvhich oracles of gods ſaincts shevve that vve should be vvholy gods in all our buſineſſes that vve may attayne at the laſt, to be one vvith Chriſt,Ioh. 17.21.22. as he is one vvith god.

Practice. 2 The ſecond is of reſolution not to be the vvorlds in any caſe, for Chriſt praied not for the vvorld, Not to be our ovvne, for gods children haue bene prodigall of their bloud euen to the death, Nor to be quailed vvith feare of death, for vve should rather ſuffer a thousānd deaths thē to forſake Chriſt. Not to be vaſſalls either to profit, or pleaſure, the tvvo poles vvhereon the vvorld is turned.

For pleaſures are but bitter pills lapt in ſugar, & gaines vvithout this godly Marchan-dizing are but giules of Corban, & gieues of Sathan to manacle vs.

Practice. 3 Thirdly it is for anſvvere to the curious, vvho demaund hovv they should obtayne this prudency. I tell them. By hauing an eare to all gods commandements. By liſtening to his counſels by yealding to his holy motions, by conſecrating themſelues Holocauſts to god, as Mary Magdalen did vvhoſe eies, vvhoſe hands, vvhoſe teares, vvhoſe touch vvere vvholy conſecrated to CHRIST.

Practice. 4 Fouerthly of pacification for Sathan vvill trouble thoſe vvho are troubled vvith the buſines of the vvorld vvith many temptations, & out cries of conſcience. As vvith doubtings of their ſaluation, but you may anſvvere him shall not he liue, for vvhom Chriſt died? If Sathan accuſe you that you haue greeuous ſinns Anſvvere him, but they are remitted, but they are couered, but they are not imputed for Chriſt his ſake.Pſal. 32.1. If Sathan reply, & ſay thou haſt fayled in keeping of gods lavves. Anſvvere him All the lavve is kept, vvhen that vvhich is not kept, is forgiuen. If Sathan be inſtant, & reioyne vvith thee, & ſay an euill father hath ſold thee (Meaning Adam) ſay thou againe, but the good ſonne of god hath redeemed me. Thus shall a good man in the goodnes of his conſcience taking care of all his vvaies pacifie, & appeaſe the conflicts of his ovvne tempted conſcience.

Practice. 5 Fiftly of preparation againſt the terrors of death. For death is ſvvallovved vp in victory, & Chriſt is vvholy in heauen as our head taking poſſeſſion for vs Chriſtians, vve, as his mēbers are there already in expectation, & conuerſation. Which cauſed Monica the mother of S. Auguſtine often to ſay vve haue ſeized vpon heauen let vs fly hence, let vs fly hence.

Practice. 6 Sixtly of Confidence againſt the terrors of iudgment for bleſſed is that ſeruant, vvhom the lord shall find vvhenſoeuer, or hovvſoeuer he commeth thus trading. For if god loued vs vvhen vve vvere his enimies, & did beare vpon vs the image of the diuell hovve much more shall he loue vs novve being reconciled, & bearing the image of ſanctification in Chriſt.

Practice. Laſt Laſtly of Expoſtulation together vvith motion:

Can any one amongſt you implead this Learning? Is there a vviſe man amongſt you? I hope he is not vviſer then Solomon yet he accounted all things in the vvorld vexation, & vanitie vvhen he had once learned this leſſon. Is there any amongſt you that makes an high accompt of himſelfe, & his? let not this ſtout hart of his ſtoope to vile, & vaine things of the vvorld. Is there a frugall, & thrifty man amongſt you? that vvould enrich himſelfe let him trad for this true gold of Ophir, & not vvith the shippers of king Ochaſias trade for peacockes, parrats, parachitoes, & popiniayes for ſoe they may chance to haue their ships broken at Eſiongeber, & all their proud peacokes be they vviues, or vvātons, & all their paultrie popiniays be they giules, or practiſes may ſuffer a fearfull vvrack vvith them.

In a vvord, all of you are men, ciuill men, & Marchant men, & that vvhich is more then all Chriſtian men. Will you knovve the beſt of all, & the only good for you, & yours? then knovve that guiles are noe gaines for you to liue by in a godly conſcience. Nor noe good ground-worke, for your poſterity to liue on, whē you are gone, for the goodnes of god is extended to the thouſand generatiō of thē that loue him, & endevoure to keepe his commandements. Thus much of the vvhole text in generall.

The ſecōd leſſon.

From the particular paſſages ariſe diverſe leſſons The firſt is dravven from the Object vvhich is a kingdome. For frō hence vve learne, That it is the mind of Chriſt Ieſus, that all his should be of a Royall mind, & therefore a kingdome is ſett before them, as a reward of mercie for their ſeruice.

The light of this appeareth foraſmuch as gods kingdome is three fold to vvitt of Povver, of Grace, & of Glorie. Of Povver for god is not a braſen vvall, but a vvall of fire to his choſen to ſurround, & encircle them. What euer pleaſeth him that doth he in heauen,Pſal. 13 〈 in non-Latin alphabet 〉 & in earth, & in the ſeas, & in all deepe places. And of him,Rom. 11.36 & through him, & to him, are all things. For the Lord is the Greatnes. The Povver, & The Glory, & the victorie, & the maieſtie, for all are his in heauen, & in earth, his is the Kingdome, & he is exalted as head ouer all ſoe preacheth Dauid in the booke of the Chronicles,1. Ch. 29.11 Dan. 6.26. and Darius the king of Babilō proclaymeth in his kingdome that all men should tremble, & feare before, the god of Daniell, for he is the liuing god, & ſteadfaſt foreuer & his kingdome That vvhich shall not be deſtroyed, And his dominion shalbe euē to the end. All his vvorkes shevve this, for they all ſpeake of his glory of his kingdome, & talke of his povver. Thus you ſee here is a kingdome of Povver that the vveake may flie vnto it as vnto a city of refuge.

Secondly a kingdome of Grace ſoe CHRISTS forerunner ſaith Repent for the kingdome of god is at hand,Matth. 3.2. & Chriſt him ſelfe tells his Apoſtles that it is giuen vnto them to knovve the myſteries of the kingdome of heauen,Luc. 8.10. & Chriſts follovver ſayth, the kingdome of heauen,Rom. 14.17 is not meat, & drinke, but righteouſnes, & peace, & ioy in the holy ghoſt.

Laſtly he hath a kingdome of Glory For it is his pleaſure to giue his children a kingdome, & it vvas prepared for them before the vvorld vvas,Luc. 12.32. Mat. 25.34 Mat. 13.43. & they shal shine therein as the ſunne in the firmament.

The right of this appeares in reaſon that Chriſt vvould haue Chriſtians regally minded, becauſe there is an oppoſition of kingdomes againſt this kingdome of Chriſt to vvit, that of the kingdome of the beaſt, & of the vvhore, the kingdome of Sathan, & the kingdome of this vvorld.Apo. 16.20 The kingdome of the beaſt the Reuelation mentioneth,Matth. 26. & againſt both by vvay of diſclayme Chriſt ſaith directly, My kingdome is not of this vvorld.

The might of this kingdome of Chriſt appeareth that he should rule ouer the houſe of Iacob for euer,Luc. 1.33. & he should raigne till his enemies are put vnder his feete yea his very members by his grace shall raigne,1. Co. 15.23. For if by one mans offence death raigned, by one man much more they vvhich receaue abundance of grace,Rom. 5.17. & of the gifte of righteouſnes shall raigne in life by one Ieſus Chriſt, & he it is that hath made vs vnto our god kings, & Preeſts, & vve shal reigne on the earth by ſantificatiō.Apoc. 5.10 Yea vve shal iudge the collapſed angels.

Thus much for the probat of the learning hereof.1. Cor. 6.3.

Practice. 1 The life of this appeares. Firſt in the practiſe of the exaltation of our ovvne Chriſtian ſpirits, for euery one hath euer naturally vvithin himſelfe a kingdome, vvherein reaſon is the prince, the ſences the gard, the vpper faculties of the ſoule the Peares, the invvard sēces the commons, the paſſions the rebbells. Novve faith by grace ruleth ouer all theſe, & obtayneth the kingdome. For paſſion muſt ſubiect it ſelf, to ſence, Sence to reaſon, reaſon to faith, & faith to the ſpirit of god. Thus is a kingdome ſett vp in vs that vvill neuer be caſt dovvne, either by the plotte of Machiauell vvho imagined that religion did effeminate debaſe, & deiect the courages of Chriſtians But the magnanimity of George Caſtriott prince of Epyrus, & of Iohannes Ziſca Mirmidons of vvarre, of Martin Luther, & of Huldricus Zinglius, & of ſuch like both Laiques, & Cleriques vvortheis of the vvord doth vtterly confute that poore conceit of the ſecretary of Florence Machiauell. This exaltation alſo vvil guide vs that vve be not deceaued by Sathan, vvho offereth vs kingdomes to ſerue him, Nor yet to dreame of an earthly kingdome vvith the flattering Herodians,Matth. 4.8 misled Chyliaſts, Origeniſts, or Millinaries (for all theſe laſt three are one.)

Practice. 2 Secondly the life of this learning confuteth thoſe that are of a baſe, & abjecte condition, that either with the proud man ſells their clayme for ayre as did Abſolon for honor, or vvith the couetous man for earth, as did Demas for this preſent vvorld, or vvith the Letcher for puddle, as did Ammon for Thamar, or elſe pavvne it as did Dauid, Noah, & Peter, or loſe their clayme to this kingdome by neglecte, contempt, or careleſnes,3. Ioh. 1.9. Lucae 16. or giue it avvay as Diotrephes did for preheminence, as the Glutton for delight, as the vvanton for pleaſure, as the envious for nothing, but for vexatiō of mind, & as the deſperate only for horror of conſcience, vvho deſtroy their bodies that the deuill may haue their ſoules.

Practice. 3 Thirdly this teacheth vs not to be rebells in this kingdome not to partake vvith the beaſt vvho diſpoſeth of kingdomes at his pleaſure, nor vvith the deuill vvho ſeekes to ruinate the ſtates of kingdoms,Rom. 6.12. but that finally vve reſolue that ſinne may not raigne in our mortal bodies as in a kingdome, that vve should obey it in the luſt thereof,Rom. 5.21. but that as ſinne hath raigned vnto death, euen ſoe grace might raigne through righteouſnes vnto eternall life by IESUS CHRIST our lord.

The third leſſon.

The former was a kingdome, but novve a kingdome of heauē is ſett before vs wherein we may learne That God hath prepared a kingdome of heauen for thoſe that in hope thereof purge themſelues in the kingdome of grace.

By heauen vve vnderſtand not that place betvvixt the earth,Gen. 1.28. & the Moone, for thats the heauen of fovvles for they are called the foules heauen,Geneſ. 1. nor yet the firmament vvherein are placed the ſunne, the moone,2. Cor. 12.2 & ſtarres, but that third heauen into vvhich Paule vvas taken vp, vvhere Chriſt ſitteth at the right hand of god the father, vvhere the ſoules departed are in reſt, vvhere all the elect in the end of the vvorld shalbe as the angels, & shal shine as the ſunne in brightnes, & glorie of god the father. Of vvhich kingdome of heauen if you aske me vvhat it is I anſvvere it is a creature made of god in the begining vvhē he created the earth.Gen. 1.1. If you aske me vvhere it is, I anſvvere it is aboue theſe viſible heauens. If you aske me vvhy god made it? I anſvvere for to shevve his glorie vnto his ſaincts, & therefore it is called a paradiſe of all delectable, & deſireable things in the preſence of god. The houſe of god vvherein all the elect are gathered. A kingdome vvherein god is king, & Chriſt is the prince, & the church the queene, & the ſubjects all the angells, & ſaincts.Luc. 6.38. And it is called the kingdome of glorie vvherein not only vve receaue glory in good meaſure, but preſſed dovvne, & heaped vp, & running ouer. In hope vvhereof all gods children purge, & prune themſelues that they may bring forth much fruite.1. Ioh. 2.3. For vvhat vvill not a Chriſtian ſoule doe, & labour, & ſtriue, & ſtruggle vvhile he is here, that here after he may ſitt in heauenly places vvith Chriſt Ieſus.Eph. 2.6.

The right of this learning the reaſon of ſcripture shevves.Apoc. 21.8. For noe vncleane thing entereth into this holy city, nor any abhomination. The meanes is therefore offered,1. Ioh. 1.7. euen the bloud of Ieſus Chriſt vvhereby vve may be purged frō all our ſinnes, that vve may be cleane. And gratious is the converſation of all gods children, for their conuerſation is in heauen allbeit they be in earth.Phil. 1.20. Firſt by liuing in chriſtian charity. For he that liueth in charity liueth in god.

Matt. 6.21.Secondly in affection for their hart is in heauen vvhere their treaſure is.

Thirdly by right of inheritance for vvhere the head is there muſt the members be Chriſt our head is in heauen, & chriſtians the members clayme their intereſt in him,Gorranus in locum. Or as our contryman ſayth the conuerſation of Chriſtians on earth is in heauen, 1. By meditation in the ſtrength vvhereof they fly daily into heauen, 2. By daily conference for they ſpeake continually of thoſe things that belong to the kingdome of heauen, 3. By holy admiration for vvho knovveth the order of the viſible heauens, therefore much leſſe can vve vnderſtand the glory of the inviſible. 4. By ſpeaking to our ſoules in holy ſoliloquies ſaying. Who is, or vvhat is there in heauen, or in earth that vve deſire, but thee o, lord god. Laſtly by attending gods leaſure, & as the Patriarches did,Gen. 49.18 ſoe doe they daily vvaite for their ſaluation.

The life of this learning conſiſts in practiſe. Practice. 1 Firſt of greuance for it is a thouſand greeuances to ſee the madnes of the vvorld,that vvhen as god hath prepared vs a kingdome, & this kingdome is preached daiely vnto vs, yet it is sleigthed, & neglected as if vve told thē tales of Virginia,Iob. 4.19. 2. Pet. 1.14. 1. Pet. 2.11. or of the Bermuthaes vvhere they neuer meane to goe. And for aſmuch as vve knovve, that vve dvvel here in houſes of clay, & in tabernacles of earth, & are but ſtrangers, & pilgrimes, yet that vve should haue noe more deſire to goe to our manſions, to repaire to our tabernacle made vvithout hands, & to reſide in our ovvne country is a ſtraine of extreame madnes. Practice. 2 Secondly of contentation in vvhat eſtate,or condition ſoeuer vve are either vvith Abraham dvvelling in tents,Heb. 9.10. yet ſtill to haue an eie to the land of promiſe or vvith Paule not to looke on the things that are ſeene,2. Co. 5.1.2 but to knovve that if this earthly tabernacle be deſtroyed, vve shalbe ſure of a better made vvithout hands.

Practice. 3 Thirdly of confutation of thoſe hellish ſpirits that make haſt vnto the kingdome of darknes, For ſay, & preach vvhat the lord Ieſus vvill in his holy Teſtamēt that they should purge, and purifie themſelues for the hope of this kingdome,Hosh. 5.4. yea if Hoshea preach neuer ſoe earneſtly, yet the Spirit of vvhordome vvilbe in the middeſt of ſome.Exod. 16.5.

If Moſes, & Aarō preach of this kingdome, & shevve. Signes & vvonders,2. Ti. 4.10. yet the ſpirit of gluttony vvill deſire the flesh potts of Egipte, & if Paule preach neuer ſoe povverfully, yet the ſpirit of coueteouſnes vvill cauſe Demas to forſake him,Matt. 5.22. & imbrace this preſent vvorld & the ſpirit of vvrath vvill call his brother Racha though he be in dainger of a counſell,Eph. 4.29.30. the ſpirit of enuie vvill ſell innocent Ioſeph, & the ſpirit of lying, of peruerſnes, & peeuishnes vvill greeue the ſpirit of god vvith rebellion vvhat ſoeuer can be ſayd to the cōtrary. Practiſe. 4 The fourth is of purgation vvhich directeth vs hovve vve may be cleanſed laying dovvne this firſt as a ground, that noe man shall ſee god vvithout a purgatory, but this is noe popish, foolish cōceite of purging after this life vvithout ground, or vvarrant of the vvord, but our invvard, & effectuall purging by baptiſme, the lavacre of regēeratiō, the vvashing of the nevve birth by Chriſts paſſiō where in he hath vvashed vs in his bloud, by the vvord vvhich maketh vs cleane,Aquinas. by grace vvhich purgeth vs from all our ſinne, & by doctrine vvhich cleereth vs from ignorance.

Practice. 5 Fiftly of eleuation to beſtovve our vvhole man in ſearching, & ſeeking to lift vp our ſelues both outvvardly, & invvardly to this kingdōe, our eies to vvaite, & vvatch for it, our eares to liſten to gods counſells, our hands to be lift vp in pure prayer, our feete to ſtand in the gates of the lords houſe, our ſoules to thirſt after the the righteouſnes of this kingdome, for all chriſtiā ſoules doe ſoe, vvhoſe minds are illuminated vvith this knovvledge, vvhoſe vvills the holy ghoſt hath moued vvhoſe deſires are thereto ſanctified.Lilia terrae Ilia terrae. Ludibria venti. Yea thoſe ſoules ouerlooke, Baca, & Baſan that is all croſſes, & loſſes accompting the pleaſures thereof to be but the lillies of the earth, & gold, & ſiluer but the garbage of the earth, & the fauors of great ones to be but as the turnings of the vnconſtant vveather cockes.

Practice. 6 Laſtly the practiſe of this tends to motion, that vve should vſe the meanes to fitt our ſelues for this kingdome of heauen.

The firſt is our readines to be vvith our loynes girt, our hart allvvaies vpon our treaſure in heauen, & our earneſt deſire to be diſſolued.

Pſal. 84.10Secondly to loue the congregation of gods people, & to choſe rather to be a dore keeper vvith Dauid, then to be out of the congregation vvith Miriam the ſiſter of Moſes, or to complayne in the great miſery of Cain that vve are caſt out from the face, & fauour of god.Gen. 4.14.

Thirdly to vveane our ſelues from the vvorld, that our ſoules may be humbled as a vveaned child.

And laſtly to diſpoſe our ſelues for death, that vvhen the lord calleth vve may ſay as Samuel ſayd here I am lord, & as the ſpouſe ſayth Come lord Ieſus Come quickly, & being thus diſpoſed, & fitted, & made meete for this kingdome of heauen vve shall neither much feare our ovvne death, vvhenſoeuer it commeth, or vvhereſoeuer, nor ouermuch lament the death of others, for vve shal meete in this kingdome of heauen, & be bleſſed for euer in Chriſt our lord.

The fourth leſſon.

If you aske me vvhere vnto this kingdome may be reſembled my text tels you It is like vnto a man, A kingdome reſembled to a man. There is reaſon for both, A man is a little kingdome, yea a little vvorld, and the kingdome of heauen is prepared for man through the mercies of god, & by the merritts of the life, & death of one that vvas truly man, albeit not a meere mā euen by Ieſus Chriſt both god, and mā vvho is bleſſed for euer. This very reſemblance that the kingdome of heauen should be reſembled to a man shevves me this light. That man, in his Creation of God, & regeneration by the grace of God is the moſt perfecte modle of all Creatures, but in his degeneration, and falling from God is a moſt prodigious, & portentous monſter and euen as hell it ſelfe.Eccleſ. 7.31 The preacher preacheth ſoe, & shevveth it in one vewe ſaying God made man righteous but he hath ſought out many inventions. The creation of man shevveth it. For he vvas created in the image of god, both in the dignity of his ſoueraingty, in the proprieties of his perſon, and alſo in the entitie of his ſubſiſtence.Geneſ. 1. In his ſoueraingty. For as god is lord of all vvhatſoeuer, ſo god made man the ſouerainge of all corporall things. And as God is vvholy in the vniuerſe and in euery part thereof, ſo mans ſoule quickneth, guideth, moueth the vvhole body and euery part & parcell thereof. Man indede is the Epitome, and ſume of all things, hauing being, life, ſence, and intellectuall faculties. To noe other creature all thoſe but to him only. In the proprieties of perſonage a very reſemblance of the diety. For man is ſpirituall as he is a regenerate perſon. The ſpirituall man diſcerneth all things ſaith Paule. Inviſible in his ſoule, and impaſſible in the ſame by any outvvard things. In a vvord there are three men in one man, a carnall man, a naturall man, a ſpirituall man, and all trulie one man. In his entitie a very perfect reſemblance of the trinity. The trinity is three perſons in one eſſence. Mans cheefe entity hath three faculties in one ſoule Memory, Vnderſtanding, Will. In vvhich vve may take a vevve of this perfecte modle in his ſtate of regeneration, In the Memory dvvells god the father.Pſal. 100.3. Pſa. 104.27 For vve record him to haue giuen vs our firſt being Indeede he made vs, and not vve our ſelues. Secondly he giues vs temporallties to maintayne our being. He giues vs our meate in due ſeaſon. Thirdlie he giues vs his ſonne for our better being. In vvhom vve haue meaſures of grace, in this life, and aſſurances of glory in the other life for our beſt being. God the ſonne dvvelleth in our vnderſtanding by the knovvledge of our god, and of our ſelues.Pſal. 9. Of our god his majeſty to feare, of god his mercie to adore, of our ſelues that vve might knovve our ſelues to be but men, fraile men, euery day ready to be diſſolued, vaine men lighter then vanity it ſelfe, vile men vvorthy to be abhorred, vvretched men euery vvay deſpicable, vvicked men euery day to become penetentiaries. God the holy ghoſt dvvells in the Will, by bovving it to the obedience of god lavves ſoe affecting, and cleanſing it by the vvord, that a regenerate man doth not only contemne all earthly things vvhich are comberſome, but alſo all delectable things, yea and a mans ovvne ſelfe that he may enioy god. The priuiledges of this regenerat man vvho can declare? Doth he beleeue? he hath eternall life. Is he mercifull? he is gods deare ſonne. Doth he heare the vvord? he is the cozen, the ſiſter, the mother of Chriſt. Doth he pray? he ſurpriſeth gods maieſty as did Moſes.Ioh. 5.24. Matth. 5.7. Matth. 12.49.50. Doth he giue a cup of cold vvater? he shal not loſe his revvard. In a vvord all other creatures move in a right line, but a man moveth in a circular.Mat. 10.42. Other creatures haue taken that perfection they haue in themſelues, man hath his perfection in god, he came of one, in that one he hath his being, and to that one he muſt returne in his beſt, and moſt happie being for euer.Act. 17.22. Thus haue we all this vvhile bene ioyous in vevving the delectable things of paradiſe, in ſeing the light of the land of Goshen in telling the bulvvarkes, the cittadles, & tovvers of the heauenly Ieruſalem, in arriuing at the faire hauens, and conſidering man in his perfection, but novve vve muſt deſcend in to the vally of the children of hinnon to conſider, the darknes of Egipte to looke on the ruines of the holy citie, and to ſee our vveather beaten barke shaken, and ready to ſinke vvith the boyſterous blaſts of Furoclydon, yea novve vve muſt conſider man in his degeneration, as he is become a prodigious, and portentous monſter even as hell it ſelfe.

Practice. 1 Firſt by vvay of Demonſtration. For an vnregenerate man hath ſought out many inventions.

Firſt the vvay of invention of diſobedience he had rather be at his ovvne direction then at gods, and ſo is become a monſtrous rebbel like Chore, Dathan, and Abyram vnvvorthey to breath vpon the earth.

Secondly the invention of doubting by putting in (Paraduentures) into the vvord as Euah did,Geneſ. 3. vvhich god neuer ſpoke.

Thirdly the invention of Preſumption in plovving vpon gods backe, and making long furrovves ſaying let him that made me ſaue me.

Fouerthly the invention of sleighting god euen in diſcourſe of reaſon, as the Ievves did in choſing Barrabas and refuſing Chriſt.

Fiftly the invention of Diſſimulation reſembling the generation of thoſe, that are pure in their ovvne conceipte, and are not cleanſed from their vvickednes.

Sixtly the invention of Perſvvaſion of euill to others, as if they had not ſinne enough of their ovvne to anſvvere for but they muſt entice others alſo.

Laſtly by the invention of shutting their eares and hardening their harts againſt vvhat ſoeuer they should heare from god or be perſvvaded by good mē for their good, & reſoluing deſperatly to liue in the vvorld vvith an iorn arme to doe any violence for aduantage, vvith an ants belly to liue neuer ſo baſely for their profitt, and vvith a dogs ſouls to doe any exployt neuer ſoe deuelishly ſoe they may haue their ovvne vvill.

Practice. 2 The ſecond paſſage is of Lamentation. For is it not a thouſand pitties, to ſee him that vvas a man of god should become a man of bloud to invent gunns, and torments to deſtroy his Species as did Bertholdus Schuuartz the Franciſcan Frier,Geneſ. 4.8 To become a man of death to cauſe his ovvne hands to murther his ovvne brother, as did Cain, to become a ſonne of Belial to ſel himſelfe to doe euill as did Ahab, and to become a man of ſinne as that great Archimandrites the Pope of Rome is.

Practice. 3 The third paſſage is of Deiection. Pſal. 49.12. Pſal. 59.20 For tvvice in one Pſalme it is ſayd Man being in honor vnderſtood it not, & is compared vnto the beaſts that perish. To beaſts in generall. Paule fought vvith beaſts at Epheſus,Iere. 51.17. and Ieremy ſaith that euery man in his ovvne knovvledge is a veary beaſt. To beaſts in particular as to vipers,Maith. 3.7. Matt. 10.16 Luc. 13.32. Marc. 7.27 Matt. 16.12 Act. 13.10. 1. Tim. 4.1. vvolues, foxes, hogs, doggs. Yea compared to devills. Haue not I choſen you tvvelue, & one of you is a deuill, ſayth Chriſt, And Paule tells Elimas the ſorcerer, that he vvas the child of the deuill, yea & vve read of doctrines of deuills, & deepenes of Sathan. The fathers haue reſembled men to beaſts. A man of goodlie parts vvithout diſcretion to the Eſtridge, that hath goodlie feathers, and canot flie as Job ſpeaketh, a man of enuy, and deſpight ſtudying reueng to a camell, that forgetteth all things ſauing a shrevvd turne, a man that is apte for euill to a Dromedary that is ſvvift to batell. Oh hovve lamentable a thing it is to conſider, that a man that vvas made in the image of god, should novve be vvorſe then the men vvith vvhom he liueth running to that exceſſe of royot vvhich other men doe not. Worſe then bird vvhich praiſe their creator in their kind, vvorſe then beaſts vvhich vvil drinke no more, but vvhat ſufficeth, vvorſe then deuills that beleeue and tremble.

Practice 4 Laſtly of Erection, For my deſire is that this ſunneshine should not ſett in ſo darke a cloud, ſeing god hath ſayd to man, vvhich he ſayd not to the angells that fell. Shall man fall, and shall not he riſe? shall man turne avvay & shall nothe returne againe? Lett vs, therefore as the Apoſtell ſayth quitt our ſelues like men, vve are all of vs Ishbosheths ſonns of shame. When vve come into the vvorld our frends couer our shame vvith raggs, and in the end vvhen vve goe out of the vvorld they doe the like. All of vs, are Mephibosheths, lame on both leggs both in our loue to god, and in our charity one to another. We are all Lazaruſſes full of ſores, and lie begging at the gate of gods rich mercie. Lett vs therefore remember our creator, that as vve are men ſoe by gods grace vve may become ciuill men, & Chriſtian men, and the men of god by the mediation of the man IESUS CHRIST our lord god bleſſed for euer, and by his, merritts may obtaine this kingdome vvhich is reſembled to man, prepared for mā, merited by that man, vvhich kingdome he shal render vp in the end of all (vvhen there shalbe noe man lyving on the earth) to god the father that god may be all in all. Euen ſo lord Ieſus.

The fift leſſon.

But this kingdome is not reſembled to euery man but vnto a marchant man. The leſſon then is, That Marchants and Marchādizing are of god. Marchāts not only in their creatiō but alſo in their vocation. In their creation as they are men, & in their chriſtiā vocatiō, as they are Marchant mē. It is noe ſmalle cōfort for a man to be aſſured, and aſſertayned that his calling is of god. It remaines therefore that you marchants vſe this calling legally, that god may bleſſe you, & it, & that you may be traders for this heauenly kingdome vvhich is reſembled vnto you, as you are marchant men.

The light of this appeares that marchants dizing is pretions vvith god.

Firſt becauſe it is for the magnificence of a kingdome that god vvould advance.

Secondly it is for the good of a people that god vvould bleſſe.

Thirdly it appeareth from the heauenly diſtribution of commodities in ſeuerall countries, and places, And laſtly from the diſpenſation of deuine prouidence in all things.

For the firſt the kingdome of Solomon is recommended vpon record in gods booke as for other things, ſo alſo for the magnificence of marchantdizing.2. Chron. 8.17.18. 1. Reg. 10.22. Eſ. 23.18. That he ſent ships to Eſion geber, to Elod, & ioyned him ſelfe vvith Hiram king of Tyre, & vvith his marchants vvho brought gold from Ophir once in three yeare. Againe it is a bleſsing pronoūced of Tyre, that her marchantdizing& vvages should be holy vnto the lord, It shall not be laid vp, nor kepte in ſtore but her marchantdize shalbe for them that dvvel before the lord, to eate ſufficiently, and to haue durable clothing.

Thirdly god hath diſtributed his commodies ſeuerally, one country hath not all commodities. But the ſea, & the earth, thoſe tvvo great caskets of gods treaſuries are in ſeuerall places diuersly furinshed. So that one country ſeemeth as it vvere the granary of the vvorld. So Sicilie vvas called the granary of the Romane ſtate. Another the celler of the vvorld, as the Canarie Ilands. Another the orchard of the vvorld as Lombardy in Ittaly ſo acompted, Another the Arcenall of the vvorlde as Ruſſia, & Norvvay are eſteemed, eſpetially for cordage & materialls of shipping. In all vvhich & the like is imployed a neceſſity of marchantdizing for the diſtraction of commodities from one nation to another, for furnishing the neceſſities of each country, & for the vpholding, & norishing of commerce, peace, & amity, amonge the people, and inhabitants of the earth. Laſtly it is plaine by deuine diſpenſation of gods all ruling prouidence, & vviſdome in opening the ſecrets of all things as belongs to Marchants. As firſt god himſelfe that made the ſea vvas author of shipping, & nauigation on the ſea. For the firſt modell of a shipp vvas the arke of Noah that after the flood, & cataclyſme of vvaters vvas found vpon the mountaines of Armenia. Againe god hath opened the vſe of the needle, card, & compaſſe as the abſtruſe ſecrets of nauigation that are only for their vſe. And hath cauſed nature in generall as the ſtarres of heauen, the vvinds, the ſeas, & the art of man in the skill of nauigation to be as the attendants vpon their Marchantdizing,Prov. 31.14 Therefore the Marchants shipp vvhich bringeth her commodities from a farre to vvhich a good vvife is reſembled in the prouerbs is indeed the good huſvvife of a common vvealth. Can vve then thinke the abyſſe of vvaters for ſoe the ſcripture cals the Ocean vvas made for nother vſe,Pſa. 104.26 but for ſight, and vvondermente? vvhen as Dauid tells you there goe the shipps & deſcribes gods marveilous perſeruation of his ſeruants in thoſe great vvaues. There alſo is fish in great abundance vvhich by shipping is had thence for the vſe of man, yea the goſpel of Chriſt Ieſus had bene vnknovven vnto remote nations, vnles by marchantdizing they had hard thereof yea and it pleaſed god to extēd, & enlarge the territories of his ſonnes dominion by Pauls trauelling,Act. 13. & voyages made by ſea in the shipps of Marchants. All this shevves that Marchants & their marchandizings are of god. It remayneth that the men to vvhom this glorious kingdome of heauen is reſembled doe vſe their vocation legally that god may bleſſe them & it, & that they may at the laſt become Marchants of that kingdome of heauen. To performe their vocatiō legally they muſt doe it firſt conſcionably, then conſtantly, and in ſo doing they shalbe ſure to end it comfortably.

To doe their vocation conſcionably they muſt remember that it is not enough for a man to be in a lavvull calling, but he muſt follovve it lavvfully.Luc. 18.10. For god loueth aduerbs better then adiectiues. That is, god loueth that his children should doe all things lavvfully,Luc. 5.5. and that to doe it by directiō of his vvord, that vvhether they trade day, or night, by ſea, or land the vvord of god muſt be their loadſtone, compaſſe, and Pilote (as the pillar of fire, & pillar of a cloud vvere the guids of gods people in the vvildernes.) Auoyding in all their tradings all baſe couetouſnes,Geneſ. 6. Galat. 5.13 Pſal. 107. Act. 21.5. & vniuſt dealing When they build a shipp they muſt build her in faith as Noah did the arke, & vvhen shee it built they muſt ſerue one another vvith her in loue, & in all things vſing prayer. For Paule before he vvent on ship board prayed vpon the ſea shoare.

For in vaine elſe doe vve build shipps vnleſſe god doe giue the bleſſing.

Secondly they muſt vſe it conſtantly, & not be as the manner of ſome is to be conſtant only in vnconſtantcie. But rather by remouing all hinderances, in your trading, as namely Abſolons foolish ambition Matchiuills diuelish pollicy all deluing, trenching & vndermyning one another in their gaines, and commodities, but conſtantly vſing the holy meanes of honeſt recreation, & helpes of deuotion to further one another in their holy calling.Act. 20.24. So vndoubtedly you shall finish your courſe comfortably, and end it vvith ioy that vvhen the auncient of dayes shall ſitt dovvne, & death, & the ſea,Reuel. 20.13. Matth. 25.21. & the graue shall giue vp her dead you shalbe ſure of a comfortable Euge vvel done good, and faithfull ſeruants enter into your maſters ioy vvhich haue continued trading as I bad you vntill I came, & novve I vvilbe your euerlaſting great revvard for euer, vvhich revvard of mercy you did allvvaies trade for in all your negotiations, & buſines.

Practice. 1 The life of this learning is firſt of Caution that you should not be proud if riches encreaſe by your marchantdizing, for the Tyrians, and Sidonians vvere the greateſt Marchants of the vvorld but being proud by reaſon of their riches the prophets did prophicie againſt them.Eſ. 23.1. Ezech. 27.2. Hovvle o ye shipps of Tharſis for your diſtruction, & shipvvrackes (ſayth the prophet) And albeit they vvere come to perfect beauty in their Marchantdizing. That their plankes vvere of the fine trees of Shenir, their maſts of the ceders of Lebanon, their oares of the oakes of Bashan, their bankes vvhereon they rovved of yuorie brought from Greece, & Italie. Their ſayles vvere of fine linnen vvith broydered vvorke brought from Egipte. Blevv ſilke, & purple, vvas their clothing, & vvaſt clothes. Their marriners, men of Zidon, & Aruad, Their pilottes vvere prudent, Their kalkers the skilfull men of Geball, The Perſians, the men of Lud, of Phut, of Aruad, & the Gammadimes vvere their men of vvarre, theyr ſaylers, & their ſouldiers. From Tharſis they traded in ſiluer, tinn, iorn, & lead, The men of Iauan, Tubal, and Meſech, vvere their vndertakers. From Togarmah they had horſes, horſemen, & mules. They dealt from Dedan vvith Elephants teeth, & Peacokes. They occupied vvith the Aramites in Emrauds, corall, & pearle. They dealt vvith the men of Iudah, & Iſrael in vvheat, honny, oyle, & balme, With them of Damaſcus in vvine, & vvoole. With them of Dan in Caſſia Calemus, & in vvhat not? So large vvas their marchantdizing ſoe encreaſed vvas their trade, & the marchants in all this vnthankfull, & grovven intollerable proud. Therefore lamentation is taken vp for thē, heire city diſtroyed, their ships broken at ſea, they shipvvracked, other Marchants hiſſed at them, yea they became a terrour to themſelues, to others, & to this day vvere neuer any more in that glory, & reputatiō as they vvere before. Take heede therefore of pride, & if you be lifted vp vvith riches, let not your harts be lifted vp againſt god. For kings the principall among the ſonnes of men are borne naked, & euery thing is an helper to our being. The heauēs giues vs light, The ayre beath, the earth her fruites, the bees their hōny, the veins their wine, the shepe their woole, the wormes our ſilke why then should Marchants be proud. Haſt thou gold, & ſiluer?Hag. 2.8. Pſal. 50.10. Pſal. 24.1. Eccleſ. 1.7. it is the lords ſaith Haggai. Haſt thou cattle? they are the lords vpon a thouſand hills. Haſt thou plate, & houshold ſtuffe? vvhy? the earth is the lords, & all that therein is. Haſt thou had much, and novve haſt not?Gen. 33.11. Pſal. 78.70 he is the Ocean to vvhich all riuers runne, & returne. Haſt thou health? he hath the keyes of life & death. Let euery one learne therefore to confeſſe vvith Iacob, that the lord hath dealt graciously vvith them,1. Chro. 29.14. & vvith Dauid that recordeth his follovving the sheepe, & the evves great vvith young, as for the regall ſtate, crovvne, & ſepter he attributeth all to god. For ſayth he of thee is all o lord. Why, then should Marchants be proud? Let them record their prentiships, their meane eſtate, and giue god the glorie for the better.

Practice. 2 The ſecond paſſage is of confutation that you might not be deceaued in your holy calling vvith marchants of an vnholy calling, the Ieſuits I meane, vvho are indeed (as the deuine in the Reuelation ſaith) the marchants of the earth, earthly minded making Marchantdize of the vvord of god (as Paule ſpeaketh) by their holy exerciſe (as they tearme it) and other Antichriſtian sleights like the Mōtibanks, and Quackſaluers of the Latyan, & Lateran ſinagogue. For Chriſtian marchants buy before they ſell but theſe ſell, & neuer buy, as diſpenſations. Indulgences, deliuerāces out of Purgatory, vvhich noe Geographer did euer portray in table, card, or map. Chriſtian marchants vvhen they haue ſold lett the buyer enioy that vvhich is ſold, but theſe ſell the vearie ſight of things, & the buyer enioys them not, as reliques of Saints heads, ſculls, shoes, handkerchers, breeches, and ſuch like trash. Chriſtian marchants ſell one thing to one man, but theſe Antichriſtiā Montebankes ſell the ſight of one thing to a thouſand. Chriſtian marchants haue certaine ſpecificall kinds of Marchantdizing, but theſe Antichriſtian Montebankes ſell heauē, and earth, & hell, ſell tovvling of bells, places of ſepulture, diſpenſation for eating of meates, marying of vviues, falſe promiſe of heauen, Friers coules, & vvhat not. Chriſtian Marchants compell none to buy their Marchandize, but theſe Antichriſtian Montibankes doe curſe vvith bell booke, & candle, & accompt all ſuch as Athiſts, & Achriſts that doe not buy vp their trash, and popish trumpery. Chriſtian Marchants doe make holiday ſomtimes, but theſe Antichriſtian Montebankes doe trade moſt on ſuch dayes as are conſecrated to gods ſeruice. Chriſtian Marchants haue ſett places for their marts, but theſe Antichriſtian Montebankes haue vvalls, & vvoods, & hollovve trees, & ſtockes, & ſtones, & miracles, & maruels at Sichem, at Halas, Bruxells, compoſtella, Loretto, & vvhere not, & vvhat not to encreaſe theire popish trading, & Ieſuitticall Marchantdizings.

Practice. 3 The third paſſage is of Detection in vvhich if you vvill take a revevve, & looke backe, but into tvvo shopes of the Ieſuits you shall ſee their trinkets, both of profitt, & alſo of pleaſure. And although their vvare be, but trash, & verball, yet by the iniquitie of the times it is be come more rich, & more opulent then all the honeſt marchantdizing of the Chriſtian, & reall Marchant.

Firſt in this shopp of profitt you shall ſee that huge commodity of the yeare of Iubile,The shopp of profitt. vvherein you haue remiſſion of ſinnes in all the degrees of compariſon. Which yeare of Iubile vvas vvont to be euery fiftith yeare, but novve in the popes Ephod (Vtilitatis gratia) it is thought meete to be euery fiue, & tvventith yeare, & euery centenary yeare, though the fiue & tvventith yeare in their accompt vvas the yeare imediatly before the centenary. And that noe man might be ignorant of this yeare there are Siquiſſs. ſet vp on euery poſt to be remembrancers thereof vnto you. And if any man hinder any manner of perſon that is vvilling, & deſirous to trauell to Rome in this Iubile it is a reſerued caſe, & can be remitted by none, but by the popes novvne ſelf. But there is ſome cauſe of enuy in all this, that the Italians should be ſo neere their remiſſion, & the Pollender, the English, Scot, & Irish should be ſo farr of from ſoe great a fauour. Their ſecond great commoditie is their Archiepiſcopall, & Epiſcopall, pall vvhich they make vvith great coſt for ſooth. For the Nunnes of the order of S. Agnes doe offer tvvo vvhite lambes vpon the alter of S. Peter, & S. Paule at Rome iuſt at the tyme that Agnus Dei is ſinging. Of the vvoll of the vvhich lambes theſe palls are made, & noe bishope can haue a pall, but he muſt be a petitioner in all the degrees of compariſon, & if he be Archbishope, or bishope he payes pro rato tvventy, or thirty thouſand Duccatts, & yet for all this his ſucceſſor shall not be the better for it, for he muſt buy a nevve one albeit his predeceſſor should die the vearie next day after he hath bought it. I should be to much iniurious vnto you if I should deſire you to vevve a corner of their shop, vvherin are anniuerſary maſſes, priuat maſſes, priuiledged alters, & papall bulls vvhich they ſend ouer euen vnto Amerrica, vvhere they compell the poore Indians to receaue them Inſomuch that ſome shipes of Holland haue taken vvhole Cariques full laden vvith ſuch trash for the misled Americans. And that vvhich is vvorth the obſeruations none may vent theſe commodities or buy, or ſell, but he that hath the marke, or the name of the beaſt, or the number of his name. But I feare me I should be ouer much teadious vnto you if I should deſire your patience to caſt your eies into an other corner of their shop of profitt vvherein you may ſee their taxations Apoſtolicall (as they call them) in vvhich there are ſett dovvne the prices of ordinations, diſpenſations, abſolutions, reuocations, legittimations & the like ſtuffe. Inſomuch that if a great king of Chriſtendome were nowe aliue he might call a great duke that yet liueth his brother, coſen, nephevv, & ſonne. And you knovve it is noe leſſe a vertue to keepe, then to gett. Therefore theſe Antichriſtian Marchants haue trickes to keepe, & to bring all the vvater to their ovvne mill.

Firſt the vovve of ſingle life vvherby none are occaſioned to challenge a remaynder of goods in caſe of vvife, & childrē, yea though a Clerique be conuicted, & condemned of neuer ſo criminall, & capitall a crime, yet confiſcation of goods to the ſtate is not knovven vvhat it meaneth among them.

Secondly the election of the pope it kepte in the conclaue of the Cardinalls, vvhich vvas vvont to haue its ſtrenght among the ſuffrages of the people. And it is thought that in France there is to the number of ten hoſt of mē that are of ſome order or other of the papacie.

Thirdly to gett the fauor of great perſonages they haue their ſeuerall trikes, & deuiſes as to make their younger Sonnes Cardinalls, Abbots, & Priors, & their collapſed daughters Abbeſſes, Prioreſſes, & Recluſes.

Fourthly they can curriefauor vvith kings in preſenting them vvith pretty preſents as vvith a roſe in the tyme of yeare conſecrated by the popes novvne ſelf at the firſt comming. A holy ſvvord, a millitary belt, a vvaxē Agnus Dei, & such like trash vvherevvith thoſe pretty vvhite ſonnes, & misled novices conceaue that they may driue a vvay diſaſters, diſeaſes, tempeſts, & mortall ſinnes. Moreouer vvhats a gentelman but his pleaſure? For this shopp of profitt vvere nothing vvorth vnleſſe they had a shopp of pleaſure vvithall. For profitt vvithout pleaſure is ſordid, & baſe. Therefore theſe cunning marchants haue deuiſes to make their greatnes merry.

Their shopp of pleaſure.For firſt they take great pleaſure in the peoples ignorance And to this purpoſe they ſett it dovvne poſitiuely for an haynous offence to haue a bible, or leturgie, & praiers in a knovven tongue. And noemareuell vvhen they haue a profeſſed ſort of friers, vvho tearme themſelues Foliain, or friers ignorant. And vvhen Bellarmine their Attlas shall euidently affirme, that the faith of a Chriſtian may better be defined by ignorance, then by knovveldge.

Secondly they take great pleaſure in traducing the ſcriptures. For they render the vvord Repent that is ſay they vvhip your ſelues, or goe a pilgrimage to Loretto in Italy, or to Sickem, & Hallas in Flandres. To beare the croſſe of Chriſt, is as they tell the people to carry a ſiluer, or golden croſſe in their capes. You are the lighte of the vvorld ſaith the ſcripture, that is ſay they, vve muſt light tapers in churches in the day time. And PATER NOSTER in popery is latine for a paire of beades. And becauſe Chriſt ſayd Be like vnto children. Therefore ſay they our friers doe vveare covvles like vnto childrens firſt biggins.

Thirdly they ſport themſelues to ſee hovve they can ſerue all commers, all cuſtomers, and pleaſe euery humour. If they be ſtately minded, vvhat is more pompous then the papacie. If they be of a baſe humor, vvhat is more ſordid then the Capucini, & Foliani. If they be melancholly vvho more retyred then the Hermits, & Anachorits. If they be Epicures, Abbots shall entertayne them. If they be vvanton, ſome fevve dayes before the Carniuall it is lavvfull in Rome for a man to vſe his pleaſure any vvay vvithout controule. And that vvhich I admire aboue all, the mixe compoſition of their doings. And for the Pope to take vpon him to vvash the feete of the poore in humility, & yet to cauſe the kings of the earth to kiſſe his feete in extreame arrogancie, & vvith one, & the ſame bull to giue, & take avvay kingdomes. And to call himſelfe the ſeruant of ſeruants, & yet to ſuffer bookes to come out vvith this title to gods viceroy Paule the fiſt that novve is pope. And adde to theſe the povver that they challenge to remitt ſinnes, the opinion of Tranſubſtantiation vvhereof Beſſaeus the French kings Almoner ſayd vnto the Prince of Condie thus Ioshua comanded the creature to ſtand ſtill in the firmament, but the popish preeſts command the creator in the ſacrament. As alſo adde herevnto auricular confeſſion vvith the punishment, and abſolutiō thereof, eſpetially that of Robert the Normād duke ſurpaſſeth all ciuillty, & humanity.

Laſtly the vvorkes of ſupererogatiō, or rather the vvorkes of ſuperarrogation, vvhere in they ſay the Ethnickes meritt of congruity, The faithfull Layiques of condignity but the Cleriques are of an extrordinary ſtraine, for they meritt for themſelus, & their neighbours. A thing not hard of of the patriarchies, Prophets, & Apoſtels. O the vvit of man among popelings, Papiſts, & Ieſuits. Tell me novve deare _____ contrymen, maſters, _____ & mortalls. Is it not a lamentable thing for vs in this glorious ſuneshine of the vvord, to ſee the ſpirit of god ſo greeued, the pure light of the goſpell ſo obſcured, & may not vve cry out vvith Dauid? It is tyme for thee lord to ſett to thy hand for they haue deſtroyed thy lavve. But leaving theſe antichriſtiā Marchants I returne to you vvith a charge euen to euery one of you, that if any of you haue a robe, a diamōd, a horſe, acknowledge it to be the kings as Mordicai did,Eſt. 6.8. that is the king of kings, & not yours. And let nōe of you enquire curiouslie, as did the Iſraelits of the Manna ſaying Man hu vvhat is this? Neither let any of you ſacrifice to your owne nett,Habac. 1.16 1. Reg. 3.26 or burne in cenſe to your ovvne yearne, or be of a vvhorish diſpoſition, as the harlot ſpake to Solomon let it be deuided meaning the liue child, ſo you muſt take care not to share vvith god in your vvealth as partly attributing the encreaſe thereof to gods bleſſing, & your paines taking. But learne to ſpeake as the man after gods ovvne hart doth, & abſolutly diſclayming your ovvne ſelues, & ſay Not vnto vs lord, not vnto vs but to thee, & thy name be rendred the praiſe, the honor, the glory for euer.

The fift leſſon.

For this kingdome of heauen is not reſembled to euery marchant, but to a marchāt Ievveller ſo ſayth my text. 〈 in non-Latin alphabet 〉 . The kingdome of heauen is like vnto a marchant mā that ſought goodly pearles. The learning vvhereof is this, That Marchandizing for pretious vvares is lawfull, & he that ſeeketh the kingdome of heauen is rightly reſembled to ſuch a Marchāt that ſeeketh pretious, not vile things, that indeede is a Marchant Ieweller.

The light of this appeares from paradiſe. For there vvas the Bdelium,Gen. 2.12. & the onix ſtone for mans delight before his fall, euen in his inocency. In the breaſtplate of Aron there vvas ſixe pretious ſtōes on the one ſide,Exo. 28.10. & ſixe on the other. God shevving herein the pretious accōpte he made of his people, And for the fabrique of the Temple Dauid prepared vvith all his povver for the houſe of god, gold for veſſels of gold,1. Chr. 29.2 & ſiluer for veſſels of ſiluer, & braſſe for things of braſſe, yron for things of yorn, & vvood for things of vvood, & onix ſtones, & ſtones to be ſet, & carbuncle ſtones, & of diuers colours, & all pretious ſtones, & marble ſtones in abundance.2. Chro. 32.27. The right of this appeares from a regall ſtate Hezekiah alſo had exceding much riches, & honour, & he gate him treaſures of ſiluer, & of gold, & of pretious ſtones. From a regall banquet. The hangings vvere of vvhite,Eſt. 1.6. greene, & blevv clothes faſtened vvith cords of fine linnen, & purple, in ſiluer rings, & pillars of marble: The beds vvere of gold, & of ſiluer vpon a pauement of porphyre, & marble, & alabaſter, & blevv colour. And frō a patriarchall marriage,Gen. 24.53▪ Then the ſeruant of Abraham tooke forth ſiluer & ievvels of gold, & raiment, & gaue to Rebekah. Moreouer the kingdome of heauen is rightly reſembled to a Ievveller, ſeing god himſelfe vvill haue is ovvne, & thoſe things that he haue prepared for his ovvne to be ſignified by pretious ſtones. His ovvne in the breaſtplate of iugdment.Exo. 28.17. There muſt be fovver rovves conſiſting of threes. In the firſt rovve a ſardius, a topaze, a carbuncle, in the ſecond an em • raud a ſaphir, & a diamond, in the third a ligure, an achate, an hematite▪ in the fourth a Chriſolite an Onix, & a Jaſper. And all this to shevve hovve pretious his children are both in life, & death in his ſight. Right deare in the ſight of the lord is the death of his ſaincts ſaith the Pſalmiſt.Pſal. 116. If their death be pretious, their life much more.

The things prepared for his are reſembled to pretious ſtones. For in the deſcription of the heauenly Jeruſalem in the Reuelation by the Devine,Apoc. 21.21 it is ſayd that the foundation of the vvall vvas of all manner of pretious ſtones, as of Jaſper, Saphir Calcedon, of the▪ Emeraude, Sardoinx, Sardius, of the Chriſolite, Beryl, Topas, of the Chriſopraſus, Iacinth, Amathyſt.

The right of reaſon shevves this. For god hath put more povver and beautie in ſtones that haue only being, then in other Creatures, that haue being, ſence, & reaſon. Whereby he shevveth to vs his povver to ſnib, & controule our pride. For vvhat beauty is ſo bright as the diamōd? vvhat roſeall hevve ſo amiable as the Corall? vvhat skill haue any phiſitiā ſo povverfull in medicine to cure as are many pretious ſtones.

Secondly god confirmeth herein the doctrine of election, & reprobation for as of ſtones, ſo of mankind ſome are vile, ſome are pretious And on the other ſide the rareſt ievvells haue not that vertue, as the loadſtōe vvhich for luſtre in reſpecte of other ſtones is, but vile, & deſpicable. Wherein vve may ſee that vvhen the moſt vile, & meaneſt things are taken into the hand of god, vvhat rare, & vvonderfull effects he can bring to paſſe by them. In a vvord all pretious ſtones procede from one and the ſelfeſame matter vvhich is the earth, & yet ſee vvhat great difference there it betvveene the vile, & the pretious, betvveene the currant, & counterfaite; Euen ſo among the ſonnes of men, all are made of the one, & the ſame matter; Yett vvhat difference there is betvvixt man, & man of the ſame mould, betvveene brother, & brother of the ſame bloud, euen aſmuch as betvveene Simon Magus, & Simon Peter, Cephas, & Caiphas, Judas the traytor, & Jude the apoſtle, yea vvhat differēce is in one mā vvhē god takes him into his hand, as of a perſecuting Saule to make him a preaching Paull.

Practice. 1 The vſe of this is firſt of Demonſtration, vvhat manner of perſons they are that truly build tovvards heauen. Paull telleth vs that if vve build not vpon the foundation that is Chriſt, pretious ſtones vve shall ſuffer loſſe.1. Cor. 3.12. Thoſe therefore that are true builders are reall Marchant ievvellers. For the grace of god doth ſo much prevaile vvith them,Pſal. 1. 1. Ioh. 3.3. that they become Jaſpers, greene & florishing in good vvorkes. Saphires purging themſelues of Epidemicall diſeaſes for the hope of heauē. Calcedons curing fantaſticall deluſions, all Enthuſiaſmes, Anabaptiſmes, & the like fancies. Carbūcles healing the falling ſicknes, of falling into the vvaters of coueteouſnes,Zanch. de oper. Dei. & fires of contention. Sardonixes as compoſed of two natures, mortall, ſpirituall, by the one humbled, by the other lifted vp, Sardiuſſes in reioycing the hart, for vvho can be more merry, thē he that ſerues god? Chriſolits driuing avvay agues both hott, & cold, for the feare of god is the bath of ſinners, curing them of chilling cold, of baſe idelnes, & the flaming heat of intemperat Zeale. Beryls, by kindling fire againſt the ſunne, the Zeale of the ſonne of god euen eating them vp;Apoc. 12.1. Topaſſes curing Lunacies, trampling all ſublunary things vnder their feete. Chryſopraſes shyning more in the night then in the light, holding out the light of the truth againſt all the darknes of this vvorld. Hyacinths hauing armore of profe againſt lightning for they are as innocent as doues & therefore god vvill not hurt them, & Laſtly Amatyſts enioying quiet sleepe. For god giueth his beloued sleepe in this life, & their death is as a very ſvveet repoſe, & reſt in sleepe.

Practice. 2 The ſecond practice is of Information from the name generation, & production of pretious ſtones. The name of them pretious for god knovves all his by their names. The generation of pretious ſtones is rare euen from the devve of heauen in the mother of pearle, the regeneration of gods children rare euen of the ſymle of heauen, the grace of god in the boſome of their mother the church. The production of pretious ſtones vvonderfull, from the veines of the earth, from the deapth of the ſea from the bodies of vncleane creatures. The renovation of gods children wonderfull from the duſty, & durty thoughts of the earth, from the sleepenes of Sathan, & from the bodies of vvicked parents come eftimes good children.

Practice. 3 The third of Detection for there are certaine pretious ſtones vvhich are tranſparent only; ſoe are gods children, like Nathaniell (vvho vvas ſo translucēt that Chriſt pronunceth of him that in him there vvas noe guile. Some are duske, & not tranſparent, ſuch a countefaite vvas Demas, vvho shyned for a tyme, but in the tyme of tentation fell avvay, & ſome are mixt vvhich are partly duske, & partly tranſparent. Such are they that vveare Linſy vvoolſy in their garments, plough vvith an oxe, & an aſſe, & changing their religion, vvith William Rufus according to their profittable reaſon. But all theſe may eaſily be knovven the true from the counterfait euen as pretious ſtones are, by three manner of vvaies. By the touch, by the ſight, by the file. If they be counterfaite touch them, deale vvith them, their dealing vvilbe as rough as Eſaues hands, albeit their voice be as oylie as Iacobs. Looke vpon them, & not a good vvorke shall you ſee, but their good vvorkes are as inviſible as the holy ghoſt. Try them vvith the file, & they vvill not abide the tryall, but in the tyme▪ of temptation fley avvay as the svvallous doe in vvinter.

Practice 4 Laſtly of motion, all pretious ſtones come of the earth their common parent, but by the devve of heauen, & influence of coeleſtiall bodies doe become pure, & pretious. Soe all gods children are all by nature from the earth, earthly, but by the loue of the god of heauen their father, & by the vnſpeakable benefitt of the ſonnes ſufferings, & by the all powerfull operatiō of the holy ghoſt, they are (not by the will of mā, but according to the purpoſe of the will of god (rēewed, & becōe pure, & pretious from out all their contagion, & euill, & in the end shall ſuffer noe loſſe in their tryall. For they as pretious ſtones are built vpon the euerlaſting foundation Ieſus Chriſt, by vvhom they are conveyed to the heauenly building, & shall remayne in the heauenly Ieruſalem vvith god for euer.

The ſixt leſſon.

Moreouer the Marchant to vvhom this kingdome is resēbled is not a Ievveller of ordinary Ievvells, but one that ſeeketh goodly pearles ſo that hence vve learne. That the high vvay to this kingdome of heauē is goodnes, & the ſtudie of Goodnes is the Chriſtian, & reall Marchants practice.

〈 in non-Latin alphabet 〉 .The light of this appeares in the vvord of the text vvhich ſignifieth beautifull, cōmodious, amiable, & ſuperexcellent pearls.

Beautifull is goodnes in it ſelfe, for if it could be portrayed in orient colours, & ſet out to the life▪ vvonderfull vvould be the loue that men vvould be ſtirred vp to beare vnto it. Cōmodious, for godline▪ is the goodlieſt riches.Phil. 4.8.9 Amiable in effecte, making them amiable that are good, ſuperexcellēt, ſo ſayth the Apoſtle whatſoeuer things are true, vvhatſoeuer things are honeſt. Whatſouer things are iuſt, vvhatſoeuer things pure, vvhatſoeuer things are louely, vvhatſoeuer things are of good report, if there be any vertue, & if there be any praiſe, think on theſe things: Thoſe vvhich ye haue both learned, and receaued, & hard, & ſeene in me, doe, & the god of peace shall be vvith you. The feete of them amiable, that bring vs the meanes that makes vs to be good. The promiſe that god vvould be preſent vvith it.2. Chro. 19 11. For Jehoſaphat told his iudges that they should be of good courage, & doe it, & god vvould be vvith the good.Mich. 6.8. And the declaration of this shevves it to be good. For god hath shevved thee o man vvhat is good, & vvhat the lord requireth of thee: ſurely to doe iuſtly, to loue mercy, & to humble thy ſelf to vvalke vvith thy god.

Secondly this appeares by the diſtinction of goodnes Naturall, Morall, & Deuine.Juſt. Mar. For Chriſtian Marchants doe not only deſire accidentall good things, as a good vvife, good children, good ſeruants,Titus 2.12. & ſuch like vvhich are all gods good gifts. And Morall goodnes in themſelues, but alſo Deuine goodnes vvhich leads them to this kingdome.Heb. 10.24 2. Pet. 1.10. And theſe things doe ſoe neare touch vs that vve by goodnes, & the effecte thereof doe ſigne to others, • . Tim. 1.7. & ſeale to our ſelues the certainty of our election. Wherein alſo our faith doth not only shevve it ſelfe, but exerciſe,Eph. 4. • 0. & inflame vs to a godly ſeale.

Thirdly it abandoneth vs from ſinne. For as by euills vve greeue the holy ghoſt, that ſealeth vs vnto god, ſoe by goodnes vve ioy our conſcience in the holy ghoſt.

Fouerthly as by doing evill vve call to our ſelues many miſeries,Deut. 28. ſo by doing the good vve shall auoyd many euills of punishment, & ſee the goodnes of god in the land of the liuing.

Laſtly goodnes is the vvay vvherein gods childrē ordinarily trade,Eph. 2.10. for they are his vvorkmāshipe created for that purpoſe. Thirdly there is a neceſſity of being good in gods children. Not a neceſſity of coaction, for gods children doe the good Chearfully. Not of cauſe, for goodnes is but the vvay, and gods children vvalke therein, but it is of neceſſary duty that vve should be good. For thats the vvill of god euen your ſantification.1. Theſ. 4.3 It is the commandement of god. Let your lights ſo shine before men that they may ſee your good vvorkes,Matt. 5.16. and glorifie your father vvhich is in heauen,Tit. 2.12. & it is the end of all preaching. Noe good actiō can be done but by a good man vvho doth it out of a pure hart, othervviſe it is baſe, & ſordid, out of a true faith vvhich elſe is a glittering ſinne, & to the glory of god,Vae juſtitiae noſtrae ſiremota juſtitia Chriſti judicetur; Nam qu • equid in te eſt ſine Chriſto Sathan eſt. Auguſt. vvhich othervviſe is but hiprocriſie, And this is the cauſe vvhy it is accepted of god for Chriſt his ſake othervviſe all our goodnes vvere menſtruous & monſtrous. The right of this appeares, foraſmuch, as reall Chriſtians knovve that god regardeth goodnes more then greatnes. Nay there is nothing but foolish man regardeth greatnes. Nature doth not for the ſonnes of royalty are borne naked, & the god of nature is noe accepter of perſons, nor the deſtroyer of nature, for death viſits the crovvne, aſſoone as the clovvne.

Againe it is the end, & ſcope of the reall Chriſtians lyving vvhich hath three aſpects in doing good. Firſt to the praiſe of god. O lett my ſoule liue, & it shall praiſe thee ſayth Dauid. Secondly to comfort our ſelues in making our election ſure by goodnes. Laſtly to ouercome others euill vvith our good. • . Petr. • .10

Secondly reall Chriſtians are pertakers of the diuine nature. For vvhen god tooke a vevve of vvhat he had made he ſavve it vvas exceeding good, but vvhen mā tooke a ſuruay of vvhat he had done behold it vvas nothing, but vanity, & vexation of ſpirit.

Thirdly good examples of good men doe encite gods children to goodnes. For albeit none are abſolutly good, but god only.2. Chro. 32 32 2. Chro. 35 26. Yet the ſcripture ſtiles Hezekias, & Ioſias to be good kings. The goodnes of gods children hath a threefold povver. Of Preſeruation, Vnion, Communication. It is a preſervatiue to pull ſome out of the fire.Iud. Epiſt. 23. Of vnion to make peace. Of communication by extending their goodnes to the ſaincts on earth. Thy Chriſtians faith is a proper, & a peculiar good betvvixt god, & thine ovvne ſoule, but a Chriſtians goodnes; is extenſiue & delated to all demenſions of goodnes. The very profeſsion of a Chriſtian is goodnes. See in the rule of addition in Chriſtian arythmetike that S. Peter ſetteth dovvne for ſayth he. Adde to your faith vertue,2. Pet. 1 • .5.6.7.8. & to vertue knovvledge, & to knovvledge, temperance, & to temperance, patience, and to patience godlines, & to godlines brotherly kindnes, & to brotherly kindnes charitie. For if theſe things be in you, & abound they make you that ye shall neither be barren, nor vnfruitfull in the knovvledge of our lord Ieſus. Laſtly let vs reaſon from the povver of Chriſt bloud, vvas it shed that vve should be vile ſtill? farre should any ſuch thought be from vs that vve should profeſſe religion & deny the povver thereof. By this then that hath bine ſpoken both from the light of Illumination in gods vvord, & by the right of Demonſtration in reaſoning from the vvord: It is plaine that the high vvay to heauen is to conſult, and reſolue to doe all the good vve can vvhile vve are here trading tovvard heauen. The vſe of this is manifold.

Practice 1 Firſt of anſvvere to the cauills of popery vvho accuſe vs Proteſtants for contemners of goodnes becauſe vve teach that man is iuſtified by faith only. And here vpon they accuſe vs that we preach negatiue, & priuatiue doctrines, & not affirmatiue, & poſitiue. And here vpō they ſay that the tymes are novve become Ablatiue vvhich vvere heretofore Datiue branding vs vvith the hereſies of the Synomians, Eunomians, Jovinians, & ſuch like, vvhereas vve in one vvord anſvvere directly that theſe are meere slanders, & vntruths. For vve teach onlie that good vvorkes haue noe iuſtifying quality in themſelues before god, but that faith only is like Iohn the deuine leaning on Chriſts breaſts, & good vvorkes like S. Peter that followed after Chriſt. Faith the bride, good vvorkes the handmaids. Faith the bride goeth into the chamber, yea into the bed of her beloued, vvhere the handmaids come not. Faith the roote, good vvorkes the fruite, Faith only neceſſary to juſtification goodvvorkes to ſaluation.

Practice. 2 The ſecond vſe is of thankfulnes. For all our good is of god, vvhether it be the good of prouidence all ſayth Iob is of the lord he giueth it. The bread vve daylie eate is called ours, but vve beg it of him. The goods of the body as Sampſons ſtrength, Abſolons beauty, Sauls tallnes, all of god. The goods of the mind are of god, he giues vviſdome to Solomon, taketh it avvay frō Georgius Trapezuntius vvho being ſomtimes a great scholler, at the laſt by accident forgat his ovvne name. The diuerſity of good gifts is of god. Paull is profound, Apollos eloquēt, Cephas Zealous, Auguſtine an excellent diſputāt, Ierome textuall, Gregorij morall, Ambroſe iuditious, Origen allegoricall, Chryſoſtome excellent to moue, paſſion all diuerſified. The goodnes of our vvill is of god. My goods of mind are thy gifts.Bona mea. Dona tua. Auguſt. Conf. 10. lib. 4. cap. If any man think othervviſe, if he vvere as good as an angell, & his meate that he eateth as good as Māna, & his garmēt as good as the Ephod of Aarō, let that mā knowe that he muſt attribute all to god, & be thankfull for all gods goodnes tovvards him either naturall, or ciuill, or ſpirituall, or externall, internall, eternall, for all our good is either god himſelfe, or from god himſelfe, & it is his goodnes that hath follovved vs all our life.

Practice. 3 The third vſe is of Enquirie amongſt you Marchants. Are you traders for theſe goodly pearles? If you be you vvill not abuſe the good things of god to euill purpoſes. Neither the goodnes of gods prouidence to exceſſe, & royott, vanity, & vilenes, nor the goods of your body to vvickednes, you vvill not abuſe your eares to become a ſepulcher to burie the good name of your frend, nor your tongues to be organs of deſpite, nor your eies fireballs of enuy, nor your hands engines of mischeefe, nor your vvhole body a ſtie, and ſtinck of ſinne, Nor the goods of your mind vvill you abuſe either to your imagination to imagine mischeefe vpon your beds, nor in your vvills to deſire to doe euill, like miſcreants vvhen you cannot. Nor to be as hammers to knocke out on anothers braines, nor as ſvvords in each others bovvells, nor as arrovves to on anothers harts. But rather vvhich is the fourth vſe here of to directe on another.

Practice. 4 For negatiue juſtification auailes not. It is Pharaſaicall. For euery tree that bringeth not forth good fruite is hevven dovvne, & caſt into the fire. Be therefore directed to recompence noe man euill for euill, as Joab did Abner, for thats a poore ſpirit, much leſſe euill for good as Iudas did to Chriſt for thats a diuells ſpirit: Nay if you doe recompence good vvith good as Ahasuerosh did Mordicai it is but common juſtice, but to ouercome euill vvith goodnes, is more then to preach,Rom. 12. vlt. or to doe a miracle, or to caſt out a diuell.

Practice. 5 For if I should expoſtulate vvith you, vvhy vve doe vſurpe theſe glorious titles, as to be called the ſonnes of god, if vve haue noe good bloud of our heauenly father, but are like the fig tree vvhich had only leaues, ſo vve like Nepthalie haue goodlie vvords but doe neuer a good vvorke, What doth it profitt vs to be ſtiled Citizens vvith the ſaincts, Domeſtickes, ſeruants, ſaincts, baptized illuminats Chriſtians, & haue noe goodnes anſvverable to thoſe goodly titles. There may a Zozomen ariſe, & obſerue that vve Chriſtians like Turckes, vvhich call themſelues Sarazens vvhen they are but Hagarens. ſoe vve call our ſelues Chriſtians vvhen vve haue noe goodnes of Chriſt in vs, but are indeed Cretians vvho as Paule citeth out of Epimenides vvere alvvaies Liars,Tit. 1. ill beaſts, slovve bellies. For tell me vvhat doe they meane that lay vvaſte their conſciences by doing euill, & trading for counterfeits, coralls, paultry ieat, or for euill.

Doth any hard harted Pharoh, imperious Nebuchanezer, cruell Adonibezek, prophane Paſshur, falſe harted Zidkiah, foolish Ahab, inceſtuous Ammon, misperſvvaded Magus, ſorcerous Elymas, vnmercifull Gluton, Prodigall, Prodigious, vvicked miſcreant thinke vvho here doth runne out his tyme vvith euill of ſinne, that there vvill not come a tyme vvhen the euill of punishment shall be avvarded ſeauen fold into his boſome? Nothing more ſure. For he that had not ſoe much goodnes as extended to a crumme of bread had not afforded him a drop of the vvater of mercie.Luc. 16. Look to it therefore Maſters, & mortalls. For the apoſtaſie of faith vvas in the later tymes,1. Tim. 4.1 but novve for ought that I can ſee there is an apoſtaſie of goodnes in the vvorld of both vvhich Paule prophecieth.2. Tim. 3.1. Looke therfore to euery caſe of your conſcience. Doe you feare the vvrath of god for the guilt of your ſinne? fall to doing of goodnes,2. Chro. 19.3. & god vvill turne avvay his vvrath from you for Chriſt ſake as he did from Iehoſophat. Is thy ſoule almoſt dead in ſinne? Incline to goodnes,Act. 9.36. & god vvill raiſe thee frō death as he did Tabitha that is from the death of ſinne to the life of righteouſnes. Wilt thou be certified of thine election? make it ſure by good vvorkes.2. Pet. 1.10. Wilt thou be ſecured from the diuell? god vvill check him, if thou be doing of good, & vvill ſay vnto all the povvers of darknes, as Chriſt ſayd vnto thoſe that hindered Mary Magdalen vvhy trouble ye the vvoman?Matth. 26. Wilt thou ſpend thy tyme vvell?Gal. 6.10. Doe good vvhile thou haſt tyme. Wilt thou be crovvned? continue in doing good, & thou shalt haue honor, & glory,Roman. 2. & immortallity, & euerlaſting life. In a vvord good vvorkes doe not goe before one that is to be juſtified, but they follovve him that is already juſtified. Conceaue not therefore that thou art juſtified by faith vnleſſe thou ſee good vvorkes follovve thy faith. If thou doſt imagine othervviſe, Chriſt vvas not conceaued in thee by faith, nor borne by loue, nor ſuffered, nor aroſe from the dead, nor aſcended for thee. And remember this that in the end of the vvorld, & in the day of iudgment as the forme is ſett dovvne in Mathevves goſpell there is noe queſtion made of faith,Matth. 25. but of facte, vvhat vve haue done, or not done. For he that beleueth not,Ioh. 3. is condemned already ſaith Chriſt. Be therefore aduiſed, & doe the good here, & you shall ſee the goodnes of god in the land of the liuing.

The ſeuenth leſſon.

The gratious endovvmēts of this reall Marchant, to vvhom the kingdome of heauen is reſembled are rare. For firſt he is noe Lythersbye, or idle companion, but one that Seeketh goodly pearles. So then the learning of this is, That The life of a reall chriſtian Marchandizing ſoule, that trads for heauen is not ſecure, & sluggish, but full of dillegence, ſearch, & ſeruice.

The light of this appeares from gods lampe. Firſt in ſeeking him by the contemplation of his vvorkes. The inviſible things of him that is,Rom. 1.20. his eternall povver, & godhead are ſeene by the creation of the vvorld, being conſidered in his vvorkes, to the intent that they should be vvithout excuſe. In the mirror of his vvord for ſoe vve are enioyned.Io. 5.39.40 Search the ſcriptures, for in them yea thinke ye haue eternall life, & they are they vvhich teſtifie of me, And yee vvill not come to me that ye might haue life. yea in this life to ſeeke a glimpſe of his glory that is to ſeeke his face.Pſal. 24.6. This is the generatiō of them that ſeeke him: euen of them that ſeeke thy face o Jacob.

Secondly by queſtioning hovve, & vvhat vve may doe to find him, as did the young prince in the goſple. Good maſter vvhat good thing shall I doe,Matt. 19.16 that I may haue eternall life? As the people, publica • , • ouldiers did. The people asked him ſaying vvhat shall vve doe then? The publicans came, & ſayd vvhat shall vve doe?Luc. 3.10. ibid. 12. ibid. 14. The ſouldiers likevviſe demaunded of him ſaying & vvhat shall vve doe? As the Ievves did. What shall vve doe that vve might vvorke the vvorkes of god?Io. 6.28. Act 16.30. And as the Iaylor did. Sirs vvhat muſt I doe to be ſaued.

Thirdly in requiring Chriſt Ieſus the prince of this kingdome of heauen, if vve haue loſt him at any tyme by our negligence, & euill. We muſt ſeeke him in our beds, in the ſtreets, vve muſt aske after him of the vvatchmen yea of all rather then not find him as the ſpouſe did.Gant. 3.1.2 3.4. For a liuely conſcience vvill not be at quiett, vntill it hath found her beloued. Therefore the godlie vvill Seeke him in the firſt place according to the direction of Chriſt Seeke ye firſt the kingdome of god, & his righteouſnes, & all things shalbe added vnto you. Seeke him vvith ſorrovve, if need be as Ioſeph, & the virgen did Chriſt.Mat. 6.3 • . Seeke him in the graue vvith Mary Magdalen. Seeke him aboue as Paule exhorteth. Seeke him in diſtreſſes as Dauid.Luc. 2.48. Ioh. 20.15. Col. 3.1.2.3 Pſal. 32.3. Pſal. 38.8. Rom. 8.36 Seeke him in faintings, ſighings, roarings. Yea, & in vtmoſt extremities, and torments, though vve are killed all the day long. Yea albeit shame cover vs, albeit vve turne our backes vpon our enimies, & become as sheepe for the slaughter, & are made a byvvord of them that are round about vs,Pſal. 44.10 yea albeit vve are ſmittē into the place of dragons, & into the shadovve of death, yet vve vvill neuer forgett to ſeeke after thee o god ſayth Dauid.Pſal. 119.25 In a vvord▪ albeit our bovvells cleane euē vnto the graue, & our vearie ſoules vnto the duſt, as Dauid ſpeakes, & that vve vvere made the filth, & ofſcouring of all things,1. C • . 4.9. 〈◊〉 become a galing ſtocke to men & angells as Paule ſayth. Yet a reall Chriſtian ſoule hath reſolued vvith Iob to Seeke god in truſt, though god kill him. And a reall chriſtian ſoule hath reaſon for it. Firſt from gods promiſe,Matth. 7. • Matt. 18 11. that he that thus Seekes god in Chriſt shal aſſuredly find him.

Secondly vvhen vve ſeeke him in vveakenes, he ſeeketh, & ſaueth vs in povver. And hovve should not a religious ſoule Seeke him, vvho vvipes avvay all teares from our eies, vvho putts an end to all our troubles, Hovve can vve choſe but ſeeke him, vvhoſe face, & fauour turneth all ſorrovves of this vvorld to ſolace, Yea vvhom to ſeeke is to liue ſaith Amos.Amos. 5.4

Practice. 1 The life of this learning is firſt of direction that he vvho ſeeketh god muſt firſt forſake him ſelfe, as they that are indebted, & being not able of themſelues to pay, ſeeke helpe & aſſiſtance from others. Secondly he that ſeeketh god muſt thirſt after righteouſnes in gods mercie, & in Chriſt his merritts the deſirable viands of a Chriſtian ſoule. Thirdly he muſt goe the right vvay vvhich is traced out vnto him in the bloud of Chriſt. For if vve ſeeke him othervviſe by pilgrimages to Loretto, Compoſtella, Shichim, & Hallas, and the like, or by truſt in our ovvne vvorkes vvhich are but markes, not cauſes of our ſaluation, the vvay to this kingdome not the cauſe of our raigning vve faile, & fall in our ſeeking. For in all ſuch vnvvarrantable courſes it is impoſsible to find him becauſe vve ſeeke him not in faith.

Practice. 2 The ſecond is of Encouragment. For great revvards are promiſed vnto all diligent ſeekers, for firſt he gratiously offers himſelfe vnto all ſuch for their exceding great revvard, & beholdeth them coming tovvards him a farre off, & meets them by his preventing grace as the tender harted father did his prodigall ſonne. So gratious is not the fauour of princes, or great ones in the vvorld.Luc. 15.20. For gods maieſty ſtoopeth dovvne herein to our miſery. Secondly heshevves them exeding fauours. For his eies are vpon the righteous to doe them good, & his eares are open to their prayers. Thirdly he bleſſeth them vvith the teſtimonies of his loue, vvith the principalls,Pſal. 34.15. of paradiſe, & the appurtenances of happines vvith the teſtimonies of his loue in quieting their conſciences, vvith aſſurances of remiſſion of their ſinnes in this life, as the pledge, & earneſt of his ſpirit, & vvith the aſſured reſt of glory in the vvorld to tome. With principalles or paradiſe, as namely vvith the continuall banquet of a good conſcience, & vvith the ioy of the ſpirit. Laſtly vvith the appurtenances of happines as hauing a proportion of eſtate or contentment in this life, as a parcell of that eternall portion in the other life.

Practice. 3 The Third is of Caution. Firſt to remoue all impediments that hinder vs in ſeeking after our god, as Mockery, contempt of the vvord & ſuch like, vvhich commonlie doe accompanie them that looke tovvards heauen. But god vvill reuenge himſelfe on them that hate him, ye he vvil lift vp his hand to heauen, & ſayth he vvill liue for euer. If he vvhets his glittering ſword, & his hand take hold on iudgmēt, he vvil render vengance to his enemies, & vvil revvard them that hate him. He vvil make his arrovves drunke vvith bloud,Deu. 32.40.41.42. & his ſvvord, shall deuoure flesh, & that vvith the bloud of the slaine, & of the captiues from the begining of the reuenges vpon the enemie. Nay ſaith the Pſalmiſt he hath bent his bovve, vvhet his ſvvord, & made it ready againſt the faces of them that ſeeke him not. Take heed therefore that in noe caſe you giue, & ſell your ſelues over as Ahab did to ſeeke the vvorld. For the world is but a phariſee promiſing much performing nothing, nor yet ſeeke after the flesh to fullfill the lucts thereof, for it is but a familiar Iudas vvhile he kiſſeth he killeth, nor ſeeke ye to the povvers of darknes for the deuill is but a crafty Herod, a foxe vvho vvhen he canot tyrannize, vvill ſubtilize. If you vvil not be aduiſed S. Paule vvill poſe you in all your proiects in one word what fruite had yee then in thoſe things vvhereof ye are novve ashamed? for the end of thoſe things is death.

Practice 4 The fourth is of ſatisfaction. The deuill ſeekes to gaine you in euery caſe of your conſcience, ſeeke therefore in euery caſe of conſcience to thy god. For there is balme in Gilead, & there are phyſitiōs in Iſrael. God hath giuen the vvord, & great is the companie of the preachers.

The curious conſcience may find a Moſes vvho vvith his rod vvil ſatisfie him by MTRIS if not by MIRACULIS. The afflicted conſcience may find an Aaron who vvith his bells will qualifie all diſtreſſes. A cōtrite, & broken hart may find a Dauid Iſraells ſvveete finger vvho vvith his deuine harpe vvill cure him of the venemons biting of the beaſt TARANTULA, vvhich is his ſinne. The hard conſcience may find a Ieremy vvho vvith the hammer of gods iudgmēts vvil vvorke him. The sleepie conſcience may find an Eſay vvho vvith his trumpet vvil avvake him▪ The vvearie conſcience a Peter vvho vvith his keyes of heauen may open vnto him cōforts that may refresh him. And the tender conſcience may find Barnabaſſas ſonns of conſolation vvho may helpe to bind vp the vvounds, & poure in vvine, & oyle.

Practice 5 The fift vſe is of anſvvere to thē that ſay oh good Sir vve knovve not howe to ſeeke god. Thē I vvill tell you. Firſt you muſt looke forvvards not backvvards in the ſpirit of pharaſ • iſme, that is to conſider not what we haue done, but vvhat vve muſt doe,Phil. 3.14. as Paule reſolues I preſſe tovvard the marke for the price of the high calling of god in Chriſt Ieſus, & the reaſon is vpon record. For if vve forgett vvhat vve haue done for gods ſake as thinking all is to little vvhat euer it be, then god vvill record it, as he did the curteſie of the vvoman vvhich Chriſt calleth a good vvorke. But if vve record,Math. 26. & commemorate our good deeds, god will sleight them.

Secondly vve muſt reſolue in euery caſe,Lu • . 7.32. & conditiō to ſeeke him. Out of the veary deepes, & early in the morning, yea though vve grovell in our ovvne duſt, & ſtucke faſt as it vvere in our ovvne durt, yet as Ieremy vve muſt cry vnto him out of the dungeon. For vvhen the ſpirite of man doth grone to god for helpe. The bleſſed ſpirit of god for the loue of Chriſt vvill breath vnſpeakable comfort vnto man.

Practice. 6 Laſtly let me moue you to ſeeke god vvhile he may be found. It is propheticall, & apoſtolicall counſell. And Dauid yealds the reaſon. For there vvill come a tyme that in the great vvaters vve shall not, vve cannot come nigh him.Pſal. 32. There vvere, and yet are certayne foolish philoſophers, & pratlers in the vvorld called Sceptiques in deed meere Scoptiques, vvho vſe to queſtion all things (euen the Magnificat,) but aſſeuere, & roſolue on nothing. So there are certayne vvho ſeeke god daily as ſayth Eſay,Eſai 58. 2. Tim. 3.7. & as Pauls vvoemen did vvere euer learning, & neuer earning. And theſe are ſuch vvho flatter their ovvne ſoules, that they ſeeke god aright vvhen as they only prattle, & prate of god, & deny indeed the povver, & price of their redemption. But being perſvvaded better things of you my bretheren Remember 〈◊〉 beſeech you by the mercifulnes of god that vve all liue for a day, for an hovver, for a minute. Seeke Your god therefore this day, this hovver, this minute & harden not your harts. For euen novve is the axe layd to to the roote of the tree, euery tree therefore that bringeth not forth good fruit is hevven dovvne, & caſt into the fire,Matth. • . From vvhich fearfull, fatall, & finall diſtruction god deliuer vs all in the ſauing mercies of his ſonne CHRIST JESUS.

The eight leſſon.

You haue ſeene this our reall marchants Dilligence. Novve behold his conſtancie. For he ſeeketh god not by fitts, & flashes, but reſolueth to ſeeke this Pearle vntill he find it. So doth the fullnes of the greeke vvord in the text ſignifie, & by the fittnes of it is taken from the ſagacitie of hounds, that earneſtly ſeeke, & neuer giue ouer vntill they find their game. Whereof the learning is. That if euer vve deſire to find fauour in the ſight of god vve muſt continue in our ſuits vnto him, & in our ſeruice for him moſt conſtantly vntill vve obtaine the bleſsing.

The light of this appeares Firſt from the oracles of Chriſt himſelfe poſitiuely as.Mat. 10.22 Ye shalbe hated of all men for my name, but he that endureth to the end he shalbe ſaued.Mat. 15.32. Miraculously Then IESUS called his diſciples vnto him, & ſaid I haue compaſsion on this multitude, becauſe they haue continued vvith me already three daies, & haue nothing to eate, & I vvill not let them depart faſting leaſt they faint in the vvay. So by their conſtant-ſtaying they beheld a miracle.Mat. 24.13. Prophettically But he that endureth to the end he shalbe ſaued And pyrobalically Abide in me,Io. 13.4. & I in you as the branch cannot beare fruite of it ſelfe excepte it abide in the vine, no more cā ye excepte ye abide in me.

Secondly from the practice of the patriarches by the example of Enoch vvho vvas translated becauſe he vvalked vvith god.Gen. 5.24. Gen. 18.23. Of Abraham vvho earneſtly ſued for Sodom. Of Jacob vvho vvreſtled all night vvith the angell, & nevver leſt of vntill he had obtayned the bleſſing, & vvayted vnto his end for his ſaluation.Gen. 19. And of Moſes vvho continued vvith god forty dayes in the mount, & receaued the lavve.

Thirdly by the prophets Jeremy expoſtulats theIer. 2.5. cauſe vvhat iniquitie haue your fathers found in me (ſaith the lord) that they are gone farre from me,Ier. • .5. & haue vvalked after vanity,Hoſ. 6.4. & are become vaine? Hoſea lamēts it ſaying O Ephraim vvhat shall I doe vnto thee? O Judah vvhat shall I doe vnto thee? for your goodnes is as the morning devve & as the early cloud it goeth avvay, & further shevves the reaſon vvhy they did not continue vvith god Becauſe they vvere like a cake on the harth not turned,Hoſ. 7.8.10 like a ſilly doue vvithout hart, & vvere fed vvith the vvind.

Fourthly the light of this doth appeare from the practice of the true Chriſtian church. They continued vvith one accord in prayer,Act. 1.14. Act. 2.4 • . & ſupplication vvith the vvomen, & Mary the mother of Ieſus, & vvith his brethren. Alſo they continued ſtedfaſtly in the Apoſtles doctrine, & fellovvshipe, & in breaking of bread, & in prayers.Heb. 4.16. Moreouer Let vs therefore goe boldly vnto the throne of grace that vve may find mercie, & find grace to helpe in tyme of neede.

Luc. 8.6. & 13.Fiftly from parables Firſt of the ſeed vvhich fell on the ſtones, & vvhen it was sprūg vp, it vvithered avvay▪ becauſe it lacked moyſtnes. The ſtones are they which vvhen they haue hard, receaue the vvord vvith ioy: but they haue noe roots, vvhich for a vvhile beleeue, but in the tyme of temptation go • avvay. Secondly of the houſe built vpon the ſand vpon vvhich the raine fell,Matt. 7.27 1. Cor. 9.24 & the flouds came, & the vvinds blevv, • beat upon that houſe, & it fell, & the fall thereof vvas great. Thirdly from a race. Knovve ye not (ſayth the apoſtle) that they vvhich runne in a race, runne all▪ yet one receiueth the price? ſo rūne that ye may obtaine. There are three ſorts of races, Italian, Pythian, & Olympian.

There are three ſorts of places, Heauen a place of ioy, hell of dolor, the earth of labour. It is as naturall therefore as it is to the bird to flie, or for the oxe to labour, or the ſparkes of fire to flie vpvvards, ſo it is for the ſonnes of men to take paines, & labor. For they that doe not pertake vvith the ſonnes of men in labor here, shall pertake of the paines of hell vvith the deuill here after.

Sixtly from the revvard of mercie. Noah found fauor vvith god in the old vvorld,Gen. 6.8. Gen. 19.19. becauſe he continued in his ſeruice. Lot becauſe he held it out, euen amongſt the vncleane Sodamites.

Laſtly from gods deuine diſpenſation for god vvilbe found of a people that ſeeke him not, & the reaſon is,Ro. 10.20. becauſe he preuents them vvith his grace. For they are meerly paſsiue in their firſt conuerſion, & he is the only agent. For he preuented vs Englishmen, novve the Iſraell of god, but heretofore the abomination of Idolatry.Apo. 20.15 But he that is not found vvritten in the booke of life shalbe caſt into the lake of fire, & brimſtone. And vve muſt take our tyme. For Eſau found not place for repentance, though he ſought it vvith teares,Pſal. 21.8. & the right hand of god vvil find out all thē that hate him. Thus you ſee the • ight hereof. The right is alſo moſt plaine for firſt vve muſt not be diſcouraged vvith vveake▪ & ſmall beginnings, for god vvill helpe,Neh. 2.20. & aſſiſt them that endevour. For the people in the tyme of Nehemiah continued building albeit they held the ſvvord in one hand, & a trevvell in the other,Neh. 4.17. & the lord god of heauē did proſper their reſolutions. But if vve looke backe, it is to deſpiſe god, & therefore vve haue a caueat Remember Lottsvvife, & our vnfittnes ſo heauen is shevved. For ſayth Chriſt he that putteth his hand to the plough,Luc. 9.62. & looketh backe is not apt for the kingdome of heauen▪ And not to goe forvvard, is to goe backvvard ſayth a father,Luc. 14.30 & herein vve make our ſelues ridiculous, & it vvilbe be ſayd of vs, this people began to build,Heb. 13.8. but vvere not able to make an end. Secondly Chriſt is the ſame yeſterday, & today, & for euer. The ſame objectiuely in this vvord. Subjectiuely in his attributes of tender mercie as he is a father, & our god, & Effectually in his goodnes, grace, & preuenting mercie.

Thirdly the example of Chriſt vvho ſeeketh vs till he find vs, as the good sheepheard ſought his vvandring sheepe, ſoe Chriſt ſeeketh vs till vve become godly Chriſtians, carieth vs on his shoulders in our death, & reioyceth to bring vs to our home in the reſurrection of the iuſt. Laſtly the promiſe of eternall life is made to none, but to thoſe that continue in vvell doing,Rom. • .7. & the caſe is plaine in the prophecie of the prophet Ezekiel in the eighteene chapter there it is ſett dovvne at large to vvhich I referr • the reader.

Practice. 1 The practice of this is firſt a Confutation of thoſe vvho either vvith Balaam vvish to die the death of the godly,Act. 26.28. Apoc. 2.5. but care not to liue their life. Or vvith Agrippa are almoſt perſvvaded to be Chriſtians, Or to forſake their firſt faith as the church of Epheſus did. Or ſtand ſtill at one ſtay in a Saturnicall humor as the earth doth, or like, a mill horſe goe in a round from thirty to ſixty, & neuer the better, or enuy others that perſeuere, & goe on, as Cain did Abell, or like thoſe. (Whom Paule ſpeaketh of) vvith Phygellus,2. Tim. 1.15 & Hermogenes turne avvay, or vvith Hymeneus,2. Tim. 1.15 & Philetus fret as a cancer, Or vvith Demas forſake Paule, & embrace this preſent vvorld.2 Tim. 2.17 For vvhat vvill it profitt a prentice to ſerue halfe his tyme,2. Tim. 4.10. & loſe his freedome in the end? What did it profitt Lotts vvife to goe out of Sodom, & to goe tovvard Zoar vvhen shee lookt backe againe to Sodom? What did it profitt Iudas to preach the goſpell, to doe miracles as is probable, to be in compaine vvith Chriſt, & to ſitt at meate vvith him, & in the end to haue a treacherous hart? What vvould it haue profitted Chriſtophorus Columbus, or Veſputius Americus to haue ſayled many daies, & nights if they had not continued their courſe. The one then had ſurely neuer bine lord Admirall of Spaine, nor the other could euer haue giuen the name of America to the nevve found land.

Practice. 2 The ſecond is of direction, for are vve not all like the ſunne alvvaies to be in motion. Pſal. 92 13.14. Matt. 20.8. The ſunne neuer ſtādeth ſtill, nor goeth backvvard but by miracle, ſoe vve that are the ſonnes of god should neither ſtand ſtill, nor goe backe in gods ſeruice, but vve should be a maruell vnto our ſelues to recall our courſes. Are not vve all plants inoculated, into the true vine. Then certainly vve shall grovve, encreaſe, & bring forth. Are vve not all ſeruants, & receaue vvages, shall we be idle? Are vve not all faithfull ones. If it be but the leaſt ingredience of faith though it be no bigger then a graine of muſtard ſeed, It vvill grovve to a great tree,Matt. 31.31. & a little leauen vvhich a vvoman taketh & hideth in three pecckes of meale vvill leauen the vvhole lumpe.

In our ſeruice haue not vve made a ſtrong covenant vvith god, as Elisha did vvith Eliah ſaying, as the lord liueth, • . Reg, 2.6. & my ſoule liueth I vvill not leaue thee.

Practice. 3 The third is of Expoſtulation. Hovve many Ephramites are there amongſt vs that are like vnto a ſpongious cloud noe ſooner vvett but dry, like vnto Gedeons fleece dry one vvhile in goodnes vvhile all their neighbours about them are vvett, & another time drenched vvith drunkenes, vvhile all their neighbours are ſober of thirſt after righteouſnes. For vvhat reſt is there in our bones vvhen vve haue loſt him vvho is the ioy of our harts. Which cauſed Glouer the martire (as it is recorded in the booke of acts, & monuments) to cry out at the ſtake HE IS COME, HE IS COME. Hauing had before ſome conflicte of diſconſolation, & novve perceuing Chriſts ſpirituall preſence he cryes HE IS COME. So likevviſe one of the Greeke church cryed EURICA,Ioh. 1. EURICA, I haue found him. I haue found him vvhom my ſoule loueth. And Iohn the deuine told Nathaniel I haue found the Meſsias. If vve vvil not ſeeke him to find him, he vvil find vs, & our impiety, & vvill cry againſt our vnthankfullnes.Pſal. 107.8. O that men vvould praiſe the lord for his goodnes, & for his vvonderfull vvorkes to the children of men.Pſal. 50.22. Our sleighting of him O conſider this ye that forgett god leſt I teare you in pieces, & there be none to deliuer you.Galat. 3.1. Our ſtupidity O Foolish Galatians, vvho hath bevvitched you that you should not obey the truth, before vvhoſe eies Ieſus Chriſt hath beene euidently ſett foorth,Eſai. 1.2. crucified among you? Our inſenſibility Heare o heauens, & giue eare o earth for the lord hath ſpoken (ſaith Eſayh) I haue norished, & brought vp children, & they haue rebelled againſt me. The heauie burden of our ſinnes Ah ſinnfull nation, a people laden vvith iniquitie, a ſeed of euill doers children that are corrupters: they haue forſaken the lord,Eſa. 1.4. they haue prouoked the holy one of Iſraell vnto anger, they are gone avvay backvvard▪ Deu. & our extreame folly Ah foolish people doe you thus revvard the lord?

Why then doe vve not ſearch, & try our ſelues. Firſt our vvayes, & vvorkes O that my vvaies vv • re directed that I might keepe thy ſtatutes Our ſinnes that lay vvaſt our conſciences Jeremy laments ſaying.Ier. 9.3, • . Oh that mine head vvere full of vvater, & myne eies a fountaine of teares that I might vveepe day, & night for the slaine of the daughter of my people,Eſ. 64.1 & our iudgment. Oh, that thou vvouldeſt break the heauens, & come dovvne, & that the mountaines might melt at thy preſence. That vve might cry out vvith Dauid O that I had vvings like vnto a doue that I might fly hence & be at reſt. Hovve many Iudaits are there amongſt vs, vvho like the devve in the morning (as Hoſea ſayth) glitter, & gaſter, but before noone vanish avvay to nothing, ſoe vve are here in the morning, but a fore night vve vanish avvay, & become like the mildevve that ſmutteth the corne. You are here in the morning, & the devve of Hermon falls vpon you, before night you shake it of. Yea vvith Manna the angells foode are ye fed vvithall in the morning, but before night ye doe as nice gentell vvomen vvith their flowers, put them in their boſomes in the morning, but ere night ſtravve them at their feete.

Practice. 4 The fourth vſe is of ſatisfaction, for if you should demaund of me the queſtion vvhat might be the cauſes that men perſeuere not? I anſvvere it is becauſe they are like the tribe of Ephraim a cake on the harth not turned (ſaith Hoshea) vvhich muſt needs be burnt on the on ſide,Hoſ. 7.8. & dovve on the other, That is dovvnvvard earneſt to the vvorld, but vpvvard key cold tovvard god, like a doue vvith our hart deceaued, becauſe they are fed vvith the vvind, that is vvith vaine things, & their iniquity is bound vp.Hoſ. 13.12. Againe their harts are poyſoned vvith the venime of ſinne vvhich the zeale of gods truth cannot melt.Suetonius in vita Caligulae. For the naturaliſts ſay that the hart of a mā that is poyſoned cannot be conſumed vvith fire.

Practice. 5 The laſt vſe is of Motion if you belong to god knovve this that you shall continue conſtant to the end, The golden chayne of gods predeſtination shevves this,Rom. 8.30. That whō he predeſtinate thē alſo he called, & whō he called, them alſo he iuſtified, & vvhō he iuſtified, thē he alſo glorifieth. For it is not in him that vvilleth, nor in him that runneth, but in god that shevves mercie, & gods mercie acompanieth his ovvne. The youth of gods children brings forth, their middle age increaſeth their grovvth, & in their old age they are compleat, and full of fruite. For ſuch as be planted in the houſe of the lord shall euer florish in the courts of our god, in the vtter, & invvard courts here in this vvorld, vvhether they they be Layiques, or Cleriques, & in the vvorld to come they shalbe admitted into the holie of holieſt for euer.

In the ninth place is shevved vvhat this reall marchant found in his perſeuerance of ſearch. The text ſayth, ONE PEARLE OF GREAT PRICE. In ſeeking good things a man shalbe ſure to find the beſt at laſt. What this one pearle of great price is, both auncient, & late deuines diuerſifie.

The auncient as Chriſoſtome, & Origen ſay, It is the Goſpel found among the goodly pearles of the lavve, for the lavve is the goſpel concealed, & the goſple is the lavve reuealed. Hillarie, Auguſtine, & Ambroſe ſay, It is Chriſt in heauen, farre fairer then the ſonns of men, & Charity on earth the cheefe, & choiſe of the goodly theologicall vertues. The late devines ſay, It is ſanctification ſo Beza, & Melanchton. Another the Obſervation of the Commandements, as Zinglius. A third Charity, as Feuerdentius. Other ſay, It is grace, or faith the gift of grace, as Fran: Zuares. All leuell at this, that this one pearle of great price is Chriſt in heauen, & Charity on earth, of both in order.

The ninth leſſon.

Firſt of Chriſt that he is One. Secondly that he is the only pearle peareles, pricles. And then of charity. Of Chriſt his Oneneſſe this is the learning. CHRIST Ieſus is moſt one in the vnity of deuine eſſence, truly one in the vnity with his electe, yea wholy, & only One in the mediation for his electe.

The light of this appeares thus, He is one vvith the father in eſſence I & the father are one.Iob. 10.30. One in ſubſtance coeſſentiall vvith the father. One in nature by eternall generation, one in name, For he hath a name aboue all names, & one in number of exiſtence, as one in the vnity of the eſſence. Where vpon the Orthodoxe faith is in Athanaſius Creed, The diety is all one, The glory equall, the majeſtie coeternall.

1. Tim 2.5.Secondly he is one in vnion vvith his electe by one ſpirit, and he alone doth mediate, for his elect. For there is one god, & one Mediator betvveene god, & mā vvhich is them a Ieſus Chriſt,Eph. 2.13. And novve in Ieſus Chriſt, yee vvhich once vvere farre off, are made neere by the bloud of Chriſt. He is one in eſſence, but in the ſubſiſtence differing, yet in actiō the ſame. The father doth things AUTHORITATIVE the sōne SUBAUTHORITATIVE to whom the father hath deligated all the iudgment. But Chriſt is vvholy his elects,Ioh. 5.22. ſo that vvhether it be Paul,1. Cor. 3.22.23. or Apollos, or Cephas, or the vvorld, or life, or death: vvhether they be things preſent, or things to come, euen all are yours, & ye are Chriſts, & Chriſt is gods.

The right of this appeares that he is one in the deuine eſſence.

Firſt from the ſinglenes of his nature, vvhich is not communicable vnto many, noe not to any, nor yet diuiſible for theſe vvould impart imperfection.

Secondly from his infinitnes of perfection, vvhich doth comprehend the vvhole perfection of being, and therefore the learned among the heathen vvere compelled to conclude that there vvas one begining.

Thirdly from the onenes of the vvorld for there is but one vvorld, of neceſſity therefore, that that vvhich reduceth all things to one,Dan. 6.4. is one. Therefore vve haue the ſame god vvhich the Iſraelits had. For our god is one ſaith Moſes. Secondly that he is one in vnion vvith his choſen it muſt alſo follovve of neceſſity.

Firſt to confirme their faith. Truth the ſonne of god tooke our nature vppon him that he might be one vvith vs, to perfect our faith.

Secondly that vve might take the right vvay to heauen, For man vvas not ſafely to be follovved, & god vvhom vve might follovve vvithout ſtaggering vvas not viſible. Therefore god became man, that man might follovve him.

Thirdly it vvas to shevve the dignity of our nature, that none should hereafter ſoe farre forgett himſelfe, as to defile his bleſſed nature vvith beaſtly impurities.

Fourthly it vvas to deliuer man from the slauery of ſinne vvherein the iuſtice of god vvas to be ſatisfied, & the breach betvveene god, & man to be made vp, but neither this, nor that vvas in mans ability to doe, & therefore god & man became one that he might doe both.

In a vvord he is one in the office of mediation for the electe, & there is reaſon for it, For they had all one beginning euen the father,Ioh. 6.44. Noe man commeth to me ſayth Chriſt except the father dravve him.Matth. 20. Eph. 4.24. 1. Cor. 12.4. They haue one end the revvard of mercie. They haue all one meanes One god, one faith, one baptiſme. One ſpirit vvhereby they are animated, or quickned, one head Chriſt allbeit the giuds vnder him be many yet all lead to one head. Laſtly one connextion of Members,Rom. 12. vvherin thy ſubſiſt in the communion of ſaincts here, & shall by his vvholy, & only mediation be poſſeſſed of the full & perfitt fruition thereof in the church triumphant hereafter.

Practice. 1 The vſe of this is manifold. Firſt of thankfullnes to god vvhich hath brought vs out of darknes into this glorious light.2. Reg. 17.30. Firſt from the multiplicity of heathen gods to this only. For the men of Babell had Succoth Benoth vvhich vvas a hen, & chickins. The men of Cu • had Nergall vvhich vvas a continued fire, the men of Hamah had Ashima vvhich vvas a goate, the Auites had Nibhaz, & Tartack vvhich vvas an aſſe, & a doge, & the Sepharuites, had Adrammelech & Anammelech that vvas a mule, & a horſe; To theſe did the heathen conſecrate deuine vvorshipe, but god hath deliuered vs from them, yea, & from hereticall pravity. From Ebion, Cerinthus, Photinus, the Marcioni • , the Arrians, the Apollinarians the Eutichians, Neſtorians, & the like all vvhich endeuored to impeach this doctrine, But the ſacred counſells of Nice, Chalcedon, Epheſus, & Conſtantinople hath concluded againſt that damnable doctrine of theirs, & hath concluded in ſound doctrine thus. That Chriſt Ieſus our lord, vvas truly god, perfictly man, of both one, & continuing in that one both. What should I cite vnto you The Sydonians Ashteroth, or the Moabites Chemosh, or the Ammonites Milchom or Chiun,Act. 7. & Remphan that Stephen mentioneth vvith that abhomination of Moloch wherein as vnto diuels they offered their sonnes, & daughters as the Pſalmiſt ſpeaketh. Which abhomination as Paulus Fagius obſerueth vpon the Caldaean paraphraſe had ſeauen receptacles, & vvas ſet vp in the vale of the children of Hinnon nere Ieruſalem. In the firſt receptable, they offered their meale, in the ſecond turtle doues, in the third a sheepe, in the fourth a ramme, in the fift a calfe, in the ſixt an oxe, in the ſeauenth vvhich vvas his armes folden together, & made fire hott, in the hollovvnes thereof they offered their ſonnes, & daughers naked, & there they ſpravled, & cryed vntill they died. In the meane vvhile the parents playing on timbrells that they might not heare the cry of their children. So vvith this confuſion of noiſe of the skreiching of the children, & the parents playing on trimbrelles our Sauiour in the nevve teſtament calleth hell gehenna, alluding vnto this confuſiō in the vale of the children of Hinnon.

Practice. 2 The ſecond is of Demonſtration for from this vnion as from a fountaine it proceeds that vve are Chriſtians, that vve are the members of Chriſt,1. Cor. 1.30 Eph. 5 30. that the vvhole trinity doth aſſiſt vs, for one man cannot liue by the ſoule of another, but all of vs liue by the ſpirit of Chriſt. Hence it is alſo that vve die to ſinne, & liue to righteouſnes, that as flies, & vvormes die in the winter, but reviue in the ſummer, ſo vve die in our ſelues, but liue in Chriſt.

And laſtly hence it is that angells attend, vs for they attend Chriſt,Heb. 1.14. & ſoe conſequently vs by reaſon of this myſticall vnion Are not they all (ſayth the apoſtle) miniſtring ſpirits (meaning the angels) ſent forth to miniſter for their ſakes vvhich shalbe heires of ſaluation.

Practice. 3 The third paſſage is of Direction that as vve haue this ſacred vnion vvith him ſoe vve should purge our ſelues from all impurities,1. Joh. • .3. euery man that hath this hope in him purgeth himſelfe, euen as he is pure. For vve muſt be conformable to him, & partake of his devine nature. For thoſe vvhich he knevve before,Rom. 8.29 he alſo predeſtinate to be conformable to the image of his ſonne that he might be the firſt borne amonge many brethren.Ioh. 15.4. We muſt be full of good vvorkes I am the vine, & you are the branches, he that abideth in me & I in him, the ſame bringeth forth much fruit, for vvith out me ye can doe nothing. Wee muſt be comforted in our miſeries.Iob. 19.25. For I am ſure (ſaith Job) that my redeemer liueth,Ioh. 17.3. & he shall ſtand the laſt on the earth. We muſt meditate on heauenly things And this is eternall life that they knovve thee & vvhom thou haſt ſent Jeſus Chriſt. And aboue all things vve muſt haue vnity amongſt our ſelues keeping the vnity of the ſpirit in the bond of peace.

Practice. 4 The fourth paſſage is of Expoſtulation. Tell me o ye deu • e, & deuine ſoules, o you my maſters, & mortalls, tell me vvhat comfort can it be vnto you if you cōſider god eſſentially as he is a iudge euē a conſuming fire caſting vpon vs fire & brimſtone, as he is the lord of hoſts breaking the rockes, as he is a maſter comming before vve are prepared,Pſal. 11. as he is a king cōming to deſtroy his emmies, & to render vengance to them that hate him vvhat comfort haue you I ſay in theſe things. But if vve conſider him perſonally as he is One vvith vs.Pſal. 31.5. Act. 7.56. 1. Pet. 4.19. Then vvith Dauid vve recommend our our ſoules into his hands. Then vvith Stephen vve ſee heauen open. Then vvith Peter vve committ our ſoules vnto him as vnto a faithfull creator.Apoc. 21. And vvith the ſpouſe vve loue, vve looke, vve long for him, & crie out come lord Ieſus come quickly.

Practice. 5 The fift practice is is of Mediation vvhere in I become an humble ſutor to euery deuoute ſoule as Moſes did to the Iſraelites I ſtād betvveene the lord and you to shevve you the vvord of the lord,1. Cor. 5.20 ſaith he, and as Paule to the Corinthians For ſaith he vve are ambaſſadours of Chriſt: as though god did beſeech you through vs, vve pray you in Chriſts ſtead, that ye vvould be reconciled to god. As they, ſo I caſt myſelf dovvne at euery mans foote beſeeching him to remember thatMat. 5.18. as Chriſt is one ſoe not one iote of his word shall perish That it is an impoſſibility to ſerue tvvo maſters.Mat. 6.24. It is a hard matter, maſters,Mat. 26.46 & mortalls If vve cannot to find this One pearle ſpare One hovver ſeing he reioyceth more ouer One ſinner that repenteth then ouer ninty,Luc. 15.7. & nine that neede noe repentance. Let therefore all of vs caſt our ſelues dovvne, as the prodigall ſonne did, & cry to our heauenly father make vs as one of thy houshould ſeruants, and it ſufficeth for vve are not vvorthy to be called thy ſonnes.

Practice. 6 The laſt is of Motion. Let it never be ſayd of any here I beſeech you as Chriſt ſayd to Iudas one of you shall betray me; & one of you is a diuell,Mat. 26.21. but remember the tyme vvill come that tvvo shalbe in one bed together, & one shalbe receaued, & the other left alone.Iam. 2.19. If you ſay that you beleeue that there is one god, the diuell doth ſoe, & trembleth Hovve farre are you from the faith of deuils? but vnleſſe you beleeue as the doctrine is that god is one vvith you in the vniō of the ſpirit, & moſt one in himſelf in deuine eſſence vvith the father, & ſoly,Apo. 18.10 & vvholy one in his mediation to god for you It vvilbe ſayd of you as of Babell alas their iudgment is come in one houre.1. Cor. 15.51▪ But behold I shevve you a myſtery vve shall not all dye, but vve shalbe changed in a moment for vve liue not in certainty one day, one houre, one minuit. If therefore this one houre be granted vnto you ſeeke this one in this one houre that you may be one vvith god in him for euer.

The tenth leſſon.

In the former place vve haue hard his Onenes. Novve lett vs ſee his peareleſnes, & pretiouſnes. For Chriſt is not only one, but a pearle alſo of great price. So then the doctrine is this. That Chriſt Ieſus our Sauiour is the one, & only pearle both peareles, & priceles vvhich vvas giuen as a ranſome to redeeme vs from hell.

1. Cor. 6.29The Apoſtle Paule ſayth ſo ſpeaking indefinitly you are bought vvith a price, but the price vvas priceles. So Peter alſo, ye are not bought vvith gold, or ſiluer, or pretious ſtones, but vvith the bloud of Ieſus Chriſt vvhich is vnvaluable, & matchles, & ſoe ſayth my text in the reſemblance of the pearle, & in the Hebraiſme of great price. The reſemblāce very appoſite both in Name, Nature, Generation, Quantity, & Quality.

Phil. 2.9.For the firſt a pearle is rare in Name. Soe Chriſt for god hath exalted him highly, and giuen him a name aboue euery name.

Secondly, a pearle is illuſtious in Nature, So Chriſt Thou art fairer then the ſonnes of men: grace is povvred in thy lips, becauſe god hath bleſſed thee for euer,Pſal. 45.2.7. thou haſt loued righteouſnes, & hateſt vvickednes, becauſe God, euen thy god hath anoynted thee vvith oyle of gladnes aboue thy fellovves.

Thirdly a pearle is maruelous in generation being ingendred of the devve of heauen in the mother of pearle on earth. So Chriſt miraculous in his generation hauing his father in heauen, & his mother on earth.

Fourthly a pearle is ſmall, & litle in quantity So Chriſt abaſed himſelfe to nothing. He like the ſunne in the diall of Ahaz that vvas gone dovvne ten degrees backvvards.Ioh. 14.28. So he ten degrees beneath his father The father is greater then I. Ten degrees beneath the angells For he made him lovver then the angells.Pſal. 8.5. Ten degrees beneath men I am vvorme & noe man, yea ten degrees beneath vvormes. for a liue doge is better then a dead lion. Liuing Barrabas the murtherer acompted better then the dying lord Ieſus.

Laſtly pearle is ſoueraigne in effectuall qualities to cure infirmitys, & diſeaſes among the people. His bloud is a ſoueraigne antidote,Math. 4.23.24. & the ſinners bathe to cure our burning feauers of incontinencie, The feare of the lord is cleane, & endureth for euer: the iudgmēts of the lord are truth, they are righteous altogether.Pſal. 19.9. Our phlethorie of pride to become litle children. Our lethargie of forgetfulnes Remember thy creator in the dayes of thy youth whiles the euill dayes come not,Marc. 10.15 nor the yeares approch, vvherein thou shalt ſay.Eccl. 1 • .1. I haue noe pleaſure in them. Our ſtaggers of inconſtancie. For vve shall not be afraid of euill tidings for our harts vvill be fixed in the lord.Pſa. 112.7. And our apoplexie of coueteouſnes For this reall marchant ſelleth all, & buyeth it ſaith this preſent text. Thus you ſee the ſutablenes of the reſemblance.

Secondly this appeareth vnto vs from the Hebraiſme vvhich ſayth that this one pearle vvas of great price. There are three ſtates of ſingular eminency in the vvorld, a preeſt, a prophet a king In all theſe our Chriſt is ſupereminent Illoque TENUS SUPEREMINET OMNES Chriſt vvas a preeſt after the order of Melchiſedec vvho vvas king of righteouſnes for there vvas noe guile found in his mouth. King of Salem for he made both one. Without father on earth, vvithout mother in heauen, without begining vvithout ending. Who vvas the temple,Auguſt. 4. li. de trin. cap. 24. & alter, the preeſt, the ſacrifice, & him to vvhom it vvas offered. A prophet of infallibility a voice from heauen ſpake it Heare him, & the ſoule that doth not heare him muſt be cut of from the people vvho by his povver ſends forth the prophetts,Math. 17.5. Deu. 18. Mat. 23.34. Apo. 19.10. Pſal. 24.10. Pſal. 45.6. & vvhoſe teſtimony is the ſpirit of prophecie. A king of regall dignity euen the king of glory, vvhoſe ſcepter is only righteouſnes, the extent vvhereof is ouer the vvhole vvorld, & the continuance beyond all tyme, vvho after all tyme shall deliuer vp a kingdome purchaſed vvith his bloud that god,1. Cor. 15. may be all in all.

The right of reaſon thevves this alſo vnto vs. For there is valuation in pearle vvherein conſiſteth their dignity, their luſtre, & povver. What valuation is comperable to Chriſts dignity vvhich ſurpaſſeth that of gold, & ſiluer. Ye vvere not redeemed vvith corruptible, things as gold, & ſiluer, from your vaine conuerſation receiued by the traditions of the fathers.1. Pet. 1.28.29. But vvith the pretious bloud of Chriſt, as of a lambe vndefiled, & vvithout ſpot. That of beaſts, & cattle. For thou deſireſt noe ſacrifice,Pſal. 51.16. though I vvould giue it: thou delighteſt not in burnt offering. That of angells. Vnto vvhich of the angels ſayd he at any time ſit at my right hand till I make thine enemies thy footeſtoole.Heb. 1.13. Pſ. 116.11. That of men for all men are liars. Farre aboue the value of the offence. For if through the offence of one, many are dead, much more the grace of god,Ro. 5.15.16 & the gift by grace, vvich is by one man Ieſus Chriſt, hath abounded vnto many.

For if by the offence of one, death raigned through one, much more Shall they which receiue the abundā ce of grace, & the gift of righteouſneſſe raigne in life through one, that is, Ieſus Chriſt.

Secondly there is luſtre in pearle, but in our Chriſt in his light vve shall ſee light. Yea the deuils, & the reprobate ſee ſo much to make them vnexcuſable.

Thirdly pearles are povverfull in their effects▪ Gen. 49.8. Chriſt hath excellency aboue Juda, preheminence ouer diſeaſes, povver of the influence of the ſunne, moone, & ſtarrs, yea ouer the graue, & death, & hell.

Practice. 1 The vſe of this is diuerſe. Firſt of Acceſsion. Come ye Marchant Ievvellers that a •• faithfull ſoules, & ſee vvhat Ievvells your Sauiour hath prepared for you,1. Cor. 12. Ioh. 14. Can. 1. they are ſuch that cannot be expreſſed by vvords. Yet is he gone to prepare them for you Jt remaines that you haue an affection to ſeeke, & runne after this your ievvell that you may at the laſt attaine him. Come bleſſed ſoules that haue hope in CHRIST though your ſinnes be as red as ſcarlet he hath made them of a pearle colour. Let euery religious ſoule ſee his ſauiour, this pretious pearle hovve vile he hath accompted of himſelfe being ſold for thirty peeces of ſiluer, & hovve pretious he hath eſteemed of vs that shed his pretious bloud for vs, one drop vvhereof vvas vvorth ten thouſand vvorlds. And let the languishing ſoule come hither, & ſee hovve god hath giuen vs his only ievvell to be our JESUS. What then vvill he deny vs vvith him? For he made him of noe reputation, & vile in the ſight of the vvorld, that vve might be pretious pearles in the ſight of god.

Practice. 2 The ſecond vſe is of Expoſtulatiō ▪ vvhat price is there that you can deſire that is not to be found in this pearle of great price? The price of your redemption is in his paſſion, of abſolution in his condemnation, of remiſſion of ſinnes in his croſſe, of ſatisfaction in his ſacrifice, of n • vvnes of life in his reſurrection, of immortallity in the kingdome prepared for you, & of purgation in his bloud. For he that vvas a diamond hath made himſelfe a ruby all red in his ovvne bloud, that vve might be diamond • in the ſight of his father.

What vvould you haue? One pearle vvithout pea • e. He is this one. For he is One god in the eſſence of the diety,Ioh. 11. One creator that made heauen, & earth. One man vvho died for vs. One lord paramount vvho hath the preheminence,Matt. 23. Ioh. 10. Hebr. 10. One maſter not many. One father, One sheephard. One ſacrifice for our ſinnes.

Practice. 3 The third vſe is of caution, that vve bevvare howe vve become vile in gods ſight, for then vve become ſvvine,Mat. 7.6. & pearls muſt not be caſt before ſvvine, & the deuill deſireth to goe into ſuch kind of creatures,Matt 8 31. Ibidem. & hath permiſſion ſo to doe. But our caſe is as the caſe of Aaron vvhich had a robe, bells, a tunacle, an Ephod, the Vrim, & Thumim, & blevv ſilke, & fine linnen, yet all theſe vvere none of his ovvne, but ornaments ordayned by god to be put vpon him. So vve haue noe pretiouſnes in our ſelues, but all our luſtre commeth from this pearle.Eph. 5.8. Ie. 14. Ecc. 1.2. Matt. 7. Matt. 25. Gen. 8.21. For vve are in ourſelues darknes in the abſtract, Folly, Vanity, doggs, & hogs, death, & damned. If you vvill not beleeue me. Moſes vvill tell you that the imagination of mans hart is euill from his youth, & Iob vvill aſſertaine you, for ſayth he. If I vvash my ſelfe vvith ſnovve vvater,Iob. 9.30.31 & make my hands neuer ſo cleane: yet thou shalt plung me in the ditch, & mine ovvne cloths shall abhorre me.

Practice 4 The fourth vſe is of feare, & trembling. For S. Paul ſayth if any man loue not the lord Ieſus Chriſt let him be Anathema, Maranatha,1. Cor. 16.22. that is accurſed vvhen the lord shall come. Yea ſurely they shalbe accurſed in their goods, as the curſed things of Iericho, their ſpecious manſiōs made a iakes, their poſſeſsiō a bloudy.Dan. 3.19. Acheldama, their gaines as the curſed guiles of Corban, their name as branded as Ieroboams, their fame rotten. Jf they be honerable, god vvill lay their honor in the duſt, if noble, they shalbe vile, & baſe in his ſight, if learned their learning shalbe a byvvord, & a hiſſing. If he be a king he shalbe made a beaſt vvith Nebuchadnezzer If a minion, or fauorite he shalbe hanged as vvicked Haman that loues not the lord.

Practice. 5 The laſt vſe is of petition vvherein I become an humble ſutor vnto all that are here preſent, that there may not be amongſt vs a prophane perſon of a ſvvinish, & boorish condition that vvill tread this pearle vnder his feete. For if there be any ſuch moſt fearfull, & fatall is the expectation of his vvoe. For ſaith the apoſtle vvhat punishment ſuppoſe yee shall he be vvorthy of vvhich treadeth vnder foote the ſonne of god,Heb. 10.29 & counteth the bloud of the nevve Teſtament as an vnholy thing, & doth deſpite the ſpirit of grace. But let euery one of vs be of Paules reſolution to accompt all things doung, & dreſſe that vve may obtaine this pearle.Epheſ. 3.14 15 16 17 18 19 20 21 And for this cauſe I bovve my knees for you all vnto god the father of our lord Ieſus Chriſt, (Of vvhom is named the vvhole familie in heauen, & in earth.) That he might grāt you according to the riches of his glory, that ye may be ſtrengthned in the inner man by his ſpirit. That Chriſt may dvvell in your harts by faith: that ye being rooted, & grounded by loue, may be able to comprehend vvithall ſaincts, what is the bredth, & length, & depth, & height: And to knovve the loue of Chriſt which paſſeth knowledge, that ye may be filled with all fulneſſe of god. Vnto him therefore that is able to doe exceeding abundantly aboue all that vve aske, or thinke according to the power that worketh in vs, be praiſe in the church by Chriſt Ieſus throvvout all generatiō for euer. Amen.

The eleuenth leſſon.

Thus you haue hard vvhat is meant by that One pearle of great price in heauen. Novve ſee vvhat is that One pearle of great price on earth which this reall marchant findeth here. The former interpreters haue expounded it to our hand shevving that it is Charity. The learning then is. That Chriſtian Charity is that one, & only pearle in earth both peareles, & priceles vvhich is found only among the children of god.

The light of this appeares moſt euidently from S. Paules vvords.1. Cor. 12.31. 1. Cor. 13. per tout. Wherin firſt S. Paule ſayth. That he vvould shevve a more excellent vvay, & in the chapter follovving doth make it demonſtrable. The Analyſis vvhereof is thus breefly. Firſt it callengeth the beſt things. Secondly it combateth vvith the vvorſt things, and Thirdly it conquereth the laſt things. Chriſtian Charity callengeth the beſt things, For angellical, euangellicall eloquence vvithout Charity is as ſounding braſſe, or as a tinckling cymball. The gift of prophecie, all knovvledge, all faith, yea miraculous faith in compariſon of this is nothing▪ Almes deeds, & martyrdome vvithout Charity profitteth nothing. In the ſecond place it combateth vvith the vvorſt things. In vvrath it ſuffereth long▪ baſe couteouſnes it cānot endure, for it is bountifull, it is voyd of ſpight for it enuies not, it is not frovvard for it doth not beaſt it ſelfe, it is noe ſovvlen bladder of pride, for it is not puffed vp, it is farre from reproach that it vvill doe noe vncomly thing, it is ſo farre from iniury that it ſeeketh not its ovvne, in it is noe bitternes at all for it cannot be provoked to wrath, noe ſurmiſes of euill, for it thinketh none, noe vniuſtice for it reioyceth not in inquity, but reioyceth in the truth, beleeueth the good, hopeth the beſt, & endureth all. In the third place it conquereth the laſt things. For vvhen the vvorld hath done it shall endure, & vvhen faith vvhich beleeueth all things of god, & hope vvhich expecteth all, doe ceaſe, yet shall Charity vvhervvith vve loue god, & man endure for all eterinty.

It is alſo one,Io. 13.34. for it is that one commandement from mount Sion vvhich is the complement of the other ten from mount Sinai vvhich Chriſt calls the nevve commandement, & affirmes that it is the marke of his choſen. It is alſo a pearle of perfection for the Chriſtians houſe vvhich he builds to god hath faith for its foundation vvhere vpon it is grounded, & hope the vvalls vvhereby it is erected, but Charity is the roofe vvhich perfecteth, & couereth all. It is of all price vvhether vve reſpecte the nearenes of it vnto vs It is not in heauen that thou shouldeſt ſay vvho shall goe vp for vs, & bring it vnto vs that vve may beare it, & doe it. Neither is it beyond the ſea that thou shouldeſt ſay vvho shall goe ouer the ſea, & bring it vs that vve may heare it, & doe it? But the vvord is very nigh vnto thee, in thy mouth, & in thy hart, that thou mayeſt doe it. Or the breefnes. The commandement is shortened that euery man might be vnexcuſable, & that noe mā in the day of iudgmēt as ſaith S. Auguſtine might implead god, or complaine that he could not retayne this leſſon in his memory Therefore ſaith that father the vvord is this. If yee loue me you vvill loue one another.

Mat • . 11.30Or if vve reſpect the eaſines of this leſſon. It is an eaſie yoke. For both old, & young, rich, & poore, vveake, and vvhole may performe this duty. Or if vve reſpecte the pre • iouſnes of it. It is the bond of perfectiō, yea pretious it is in all dimenſions. In lenght it endureth euer. In breath it is dilated to all, to the good of duty, to the bad of pitty. In deepenes it fayleth neuer, it vvill not forſake a frend in miſery, noe nor in extremity, noe not in death it ſelfe.Cant. 8.6.7. For loue is as ſtrong as death, ielouſie is as cruel as the graue: the coales thereof are fierie coales, & a vehement flame. Much vvater cannot quench loue, neither can the flouds drovvne it: if a man should giue all the ſubſtance of his houſe for loue, they vvould greatly contemne it. Or in height, it is of a noble diſpoſition, it loues our frends in the lord, & our enimies for the lord. In a vvord it is pretious in extenſion. In this vvorld univerſall, it doth good to all. In the other vvorld it is eternall. Pretious in this vvorld for vſe, for a mans faith is his ovvne proper good, but Charity is profitable, and vſefull to others. In the other vvorld it is pretious, for continuance, for it endureth to the end, in the end, after the end; vvithout end. Ignatius Chriſts martyr shall conclude vvho ſaith, that faith is the beginning of our Chriſtianity, Charity the end, & beſt pillovve vvhereon to repoſe our head at the laſt gaſpe.

The right of this appeares in the ſubject of Charity, for it ſvvimmes not in the braine vvith fancifull, & imaginary opinions, but ſetleth in the hart by deuine, and Chriſtian affections. It is not conceitfull, but truly cordiall. In the obiect it is pretious, for god is the obiect thereof, & vvhatſoeuer god vvill haue beloued, as men; all men, yea our enimies for thats the exaltatiō thereof, Angels, ſaincts, Chriſt himſelf according to his humane nature vvhereby he doth not diſdaine to call vs brethren. Laſtly in the effects pretious, for it bringeth vnto vs the ioy of the ſpirit, peace of our conſcience, patience, mercie, bounty, & the like.

Practice. 1 The vſe of this is firſt of Confutation of the Papiſts vvho make Charity the forme of faith, & they argue thus. If Charity be greater then Faith, & hope, & more pretious for vſe, & continuance as Paule affirmeth. Then are vve not iuſtified by faith only. I anſvvere that theſe concluſions vvill as vvell follovve. A king is better then a boore, therefore he can till the earth better, A man is better then a beaſt, therefore he can runne ſvvifter then a horſe, he can carry more then an Elephant. Who ſees not the abſurdities? Let Faith haue her prerogatiues, It is the cauſe of gods loue.Galat. 5.6. For in Ieſus Chriſt neither circumciſion aueileth any thinge, neither vncircumciſion, but faith vvhich vvorketh by loue. It is the victorie vvherby vve ouercome the vvorld.1. Ioh. 5.4. It is the renovation of the nevve birth in the children of god. It is that alone vvhich iuſtifieth vs,Eph. 3.17. yea vvithout faith Charity is ſinne But in the meane vvhile let vs not ſpoile Charity of her priuiledges, as doe the Solifidiās,Rom. 14.23 & Nullifidiās. For charity is the end of the cōmaundemēt.1. Tim. 1.5. The bond of perfection.Col. 3.14. Rom. 13.10 Ioh. 13. Gal. 5.6. The complement of the lavve, The ſupplement of the goſpel; & vvithout vvhich Faith doth nothing.

Practice 2 The ſecond vſe is of Eſtimation. For by Charity vve doe ſurpriſe god. God vvill doe nothing till Lot come to Zoar. Hereby vve honor angels CHARITATE, NON SERVITUTE ſaith S. Auguſtine. Hereby vve participate vvith the bleſſed in the communion of Saincts, in the church militant, in the church triūphant, & hereby vve liue comfortably vvith men in the common vvealth, in the church, in our houſes, in the ſtreets, euery vvhere.

Practice. 3 The third vſe is of reſiſtance. For it vvithſtandeth all imperfections, & infirmities of our minds, all vveakeneſſes of our vvretched, & vvicked natures, & is like a pretious antidote, or rare ievvell, or pearle to cure the maladies of our minds. For in caſe of emnity It ſaith I vvill loue mine enimie by the example of Chriſt.

Rom. 5.8.In caſe of iniury It ſayth I vvill pray for mine enimies by the example of Stephen. In caſe of neceſſity It ſupplieth vvants.Act. 7.60. Prov. 25. Pro. 24.17. Luc. 17.4. In caſe of miſery It condoleth, and in caſe of penetencie It doth vvillingly forgiue, & that full oft.

Practice. 4 The fourth vſe is of conſideration. Hovve vve shall enter into heauen.Matt. 22.12 For vvithout this garment to that holy mariage vve cannot be admitted. Our Sauiour vvonders hovve a fellovve came to a vvedding not hauing a vvedding garment. Novve euery garment hath the commendations from the matter vvhereof it, is made, from the colour, & from the ſvveetnes. The matter of this garment is the tender bovvells of Ieſus Chriſt. The colour is the tincture of CHRISTS bloud, And the ſvveetnes is of Mirh, Aloes, & Caſſia.Pſal. 45. Noe man came into the court of Ahaſuerosh vvith ſackcloth,Act. 9. & noe man can come into the court of heauen vnleſs as Dorcas frends at her death shevved the garments that shee had vvrought before shee vvas reſtored to life by Peter. So in the laſt day vve muſt shevve our garments made of this Charity before vve shalbe poſſeſſed of life euerlaſting.Matth. 25▪

Practice. 5 The Fift vſe is of Expoſtulation. Tell me vvho can implead god.Rom. 13.10. Ioh. 13.34. He hath commanded you to doe ten things. This commandement doth them. Seauen things are to be deſired, in a ſort this deſireth them, • ay abſolutly doth them. Tvvelue things are to be beleeued, To vvhich of theſe doth this not extend it ſelfe either of nature, grace, or glory.

Practice 6 The laſt vſe is to examine the language that this deuine vertue ſpeaketh in. Firſt in caſe of iniury I vvill not hurt neither in vvord, nor deed ſaith • hee. In caſe of rashnes I vvill not iudge ſaith shee.Pſal. 39.2. 1. Theſ. 5. Mat. 7. In caſe of caſualty I vvill not reioyce (ſaith she) if it be euill, I vvill not grudg (ſaith shee) if it be good. In a vvord she ſaith of all I vvill deſpiſe noe brother, I vvill contemne noe ſiſter, for vvhere I find one fault in them I can find ten in my ſelf, if I looke vpon my ſelfe vvith the fame prying, & curious eie wherevvith I looke vpon them. Marke her reaſonings to maintaine this. You thinke it a burthen ſaith she, but I knovve the yoke is eaſie. If Iacob could ſerue ſeauen yeares for Rachell, & ſay that it ſeemed fevve dayes vnto him for the loue that he bare vnto Rachel, if naturall loue can vvorke this, vvhat shall not deuine Charity effecte. Secondly her reaſon tells her that if shee endureth any thing for the loue of god. God himſelfe vvill beare a part, & that shee shalbe deliuered from the greeuous yoke of malice, from the deuil the father thereof, & from hell the den thereof. Frō which miſerable, & diabolicall miſcheefe of malice, and ſinne of Sathan good lord deliuer vs.

Noe ſoner hath this reall Marchant found this pearle but • e ſtraightvvaies is become another man For the text ſayth. He went, & ſold all that he had & bought it. Reſolution therefore is the remarkable note of a true Chriſtian, vvhich conſiſteth in fovver things couched in theſe laſt vvords of my text.

The firſt is readines He vvent.

Secondly contempte of the vvorld And ſold.

Thirdly a full perſvvaſion He ſold all.

And Laſtly The enioyement He bought it. His readines is couched is theſe vvordes He went That is as the originall vvord ſignifies He vvent from himſelfe in denying himſelfe, & all his ovvne ſtrength For as the prodigall ſonne is ſayd to returne to himſelfe vvhen he bethought himſelfe to returne to his father hauing not bine vvith himſelfe all the vvhile of his prodigallity; So this marchant is ſayd to goe from himſelfe vvhen he endeuoreth to purchaſe that vvithout himſelfe vvhich he in himſelfe could neuer find. So that the learning then is this.

The tvvelfth leſſon. Suos, Sua, ſe negare.

Our Chriſtian readines is to deny our ovvne frends, our ovvne goods, our ovvne ſelues, & as ſtrangers and pilgrims vve muſt continue conſtantly to hold on our courſe tovvards this kingdome of heauen.

The light of this appeares That as Abraham the grandfather muſt forſake his ovvne country,Gen. 12.1. & goe to a land that god should shevve him; And as Jacob the grandchild muſt trauell to Padan Aram from his fathers houſe to liue vvith his vncle Laban in Meſopotamia, & there to be enriched, So muſt euery Chriſtian ſoule forſake his ovvne frends here as doth the kings daughter vvhich is a figure of he church, & of euery true ſoule in the church. Forſake her ovvne people,Pſal. 45.10 & her ovvne father houſe, ſo shall the king of heauen haue great delight in her beauty, & he vvill become her lord. In the ſecond place vve ſee James,Mat. 4.2 • . & Iohn left the ship, & their father to follovve Chriſt.Mat. 19.27 The apoſtles, & diſciples left, & forſooke all to follovve him in the regeneration;Act. 4.34. And the primitiue church in the tyme of the apoſtles caſt dovvne their goodes at the apoſtles feete.

In the third place vve ſee Paule denies himſelfe for albeit Agabus had foretold his death, yet he was reſolute to goe on, & told the Elders of Epheſus, & others at Miletum that they should not vexe, & trouble him vvith vveeping for him. For he vvas reſolued that albeit he knevve that in euery city euill did abide him, yet he vvould not only ſuffer, but die for the lord Ieſus.Act. 10 & 11 He had learned this leſſon of his maſter vvho had taught him That if any man vvould come after him he muſt deny himſelfe take vp his croſſe,Matth. 16.24. & followe him. What other things then denying our ovvne frends, our ovvne goods, our ovvne ſelues doth that myrhe & mortification, that dying, & burying vvith Chriſt ſignifie vvhereof ſo oft is made, mention in ſcripture. For vve are but ſtrangers, & pilgrims like the children of Iſraell, in vvhoſe tvvo & forty ſtations is figured, & reſembled the race of a Chriſtian. For they came to Rameſes the ſtore houſe of the Egiptians, & from thence to Succoth, & ſo to Etham in the edge of the vvildernes. From thence to Pihiroth at the red ſea before Migdoll So on to Marah vvhere they vvere three dayes vvithout vvater, & there they murmur. From thence to Elim vvhere they found tvvelue fountaines, & ſeauenty palme trees. Thence to the red ſea in the deſert of Syn vvhere they had quailes, & Manna, & ſo on till they had finished forty tvvo ſtations, a cloud by day, & a pillar of fire by night being their pilotts to guide them.Matth. 1. And as Chriſt had in his generatiō three fourteenes From Abraham to Dauid, from Dauid to the captiuity, from the Captiuity to Chriſt, vvhich in all make forty tvvo. So if vve haue ſo many fleetings as Dauid calls them in the pſalmes in our regeneration yet muſt vve goe on, & continue vntill vve haue finished our courſe. We ſee it vvas ſo in Chriſt. For being yet an infant he muſt flie into Egipte, back againe into the land of Iſraell, & turne a ſide into the parts of Galilee for feare of Archelaus the the ſonne of Herod. In all his life, from the crach to the Croſſe vvhat ſee vve, but ſtations of vvoe, & ſorrovve? He that shall but caſt his eie to ſee Paules peregrination from place, to place, to Cyprus, to Iconium, Lyſtra, Der be, Antioch, to Theſolonica, Beraea, Athens, Epheſus, Miletū, Ieruſalem▪ tovvard Rome, ſuffered shipvvracke at Mileta novve called Malta, & Laſtly vvas beheaded at Rome. What ſees a man I ſay in all this his peregrination, but a ſea of ſorrovve, & ſobbs, & ſighes, a perfect reſemblance of the travaile of regeneration.

The right of this appeares to gods children. For they knovve that here they are but pilgrimes in reſpect of their ſtay, pay, & vvay. Noe ſtay.Iob. 14. Thou shalt ſeeke me to morrovv, & I shall not be. In reſpecte of pay, Noe peny, noe PATER NOSTER, Poore is the entertaynement that a traueler shall find that hath noe mony. Laſtly in reſpecte of our vvay for euery day vve goe forvvards. Secondly gods children knovve that they muſt not be here allvvaies,1. Cor. 15. in reſpect of their ſinne vvhich cauſeth death, For the angell of paradiſe muſt vvith his ſvvord cut the tvvine of this life before vve can taſt the tree of the other life. Thirdly in reſpect of the place wherein they liue, vvhich Iob calls cottages of clay.Job. 4. God calls the land of the curſe,Geneſ. 3. Dauid calls the land of the dead, The philoſophers tearmed the ſublunary region vvhere vve enquire ſtill vvhat ſtate the moone is in; And Barnard calls it the place vvherein vve liue by deaths; for vvhatſoeuer flyes in heauen, or goes vpon the earth, or glides in the vvaters that is eateable vve bury in our ſtomackes, ſo vve liue by their deaths. Againe right reaſon shevves this that there muſt needs be a diſſolution, & vve muſt goe from our ſelues. Firſt becauſe our bodies are compoſed of diuerſe qualityes vvhich cannot endure.

For a kingdome deuided againſt it ſelfe cannot ſtand. Secondly from the morall cauſe, vvhich is ſinne, & ſinne cauſeth death. Thirdly from the counſellor to ſinne, vvhich vvas the deuill, by vvhoſe enuy ſinne entered, & death by ſinne. Laſtly by the decree, & ſentance vpon that ſinne. For as there vvent a decree from Auguſtus Ceſar that all the vvorld should be taxed,Luc. 2.1. So there is a ſtatute in heauen concluded by the great Ceſar of heauen, & earth that all men muſt once die.Heb. 9. Fourthly gods children knovve that vvhen they goe from themſelues they goe to their holy burgeshipe,Phil 3.20. Ephe. 2.19. 2. Cor. 5. Ioh. 14. to their ſacred ſeruice, to their heauenly entertaynment, & to their abiding place.

In a vvord this light of the ſcripture, & right of reaſon shevves this concluſion. That if vve vvil not by denying our ovvne frends, our ovvne goods, & our ovvne ſelues in reſpecte of Chriſt, be buried vvith CHRIST, be crucified vvith him, ſuffer vvith him, & be made conformable vnto him, vve shal neuer liue vvith him, raigne vvith him, or be glorified by him.

Practice. 1 The practice of this is firſt of direction. For in a Chriſtianslife there is no faring delitiously euery day.Luc. 16. Matth. 7. Noe going on in a broad vvay, CHRIST directs it & ſaith If ye vvere of the vvorld the vvorld vvould loue his ovvne, but becauſe ye are not of the vvorld, but I haue choſen you out of the vvorld,Ioh. 15.19. therefore the vvorld hateth you, but a reall Chriſtian muſt caſt avvay all that hindereth his race, as the blind man caſt avvay his cloke▪ Heb. 12.1. Ma • . 10. & follovved Chriſt, For euery child of god muſt knovve that this a rule caſe, that euery citizen of heauen is a ſtranger on earth ſo Jacob ſpeakes to Pharoh. So Dauid to god.Gen. 4 • .9. And Peter exhorteth therevnto that vvee should paſs the tyme of our dvvelling in feare,1. Chro. 29 15. 1. Pet. 1.17. 1. Pet. 2.11.12. & againe he ſaith Dearly beloued, I beſeech you as ſtrangers, & pilgrims, abſtaine from fleshly luſts vvhich fight againſt the ſoule, & haue your conuerſation honeſt among the Gentiles, that they vvhich ſpeake euill of you as euill doers may by your good vvorkes vvhich they shall ſee glorifie your father in the day of your viſitation.

Practice. 2 The ſecond practice is a full declaration of our miſery, & gods mercie. The Iſraelites doe not allvvaies march on forvvards to Elim vvhere are fountaines, & palme trees (as before) but retyres to Marah to the vvaters of bitternes. The navigator doth not allvvaies ſaile before the vvind, for then he vvould neuer learne to bring his tacke a boord.

It appeareth euidently that god vvho knovves vs, knovves vvhat is beſt for vs, & therefore preuenteth our peeuishnes vvith his pitty. For hovve vnvvilling haue gods deereſt children bine to enter into his ſeruice, & to goe from themſelues. Moſes excuſeth himſelf that he is not elequent. Ieremy ſaith that he is a child. Lot lingereth to gett out of Sodom,Confeſ. lib 8.1, 2, 7. & S Auguſtine hauing a long conflicte at Rome goeth to Millain to heare S. Ambroſe, & yet being not ſatisfied for reſolution. He complaines, & ſayth Hovve long lord? hovve long? shall I ſtill ſay, as the crovv ſayth CRAS, CRAS, shall I ſtill ſay MODO, & M • DO QUAE NON HABENT • ODUM, But the lord at laſt hard him, & shevved him a ſcripture,Rom. 13.14 Not in chambering, & vvantonneſſe not in ſtriffe, & enuying, but put on the lord Ieſus, vvhich ſcripture converted him, and made him an orthodxe chriſtian.

Practice. 3 The third is of Caution to bevvare leaſt vve goe not the rightvvay. For Ieruſalem vvent, but it vvas backward,Ier. 15.6. That is noe vvay for vs. The euill ſeruant vvent alſo,Mat. 25.18. but he vvent, & diggd in the earth, & hid his talent, that vvas noe good marchant. The young man vvhom Chriſt bid goe,Mat. 27.5. & ſell all, vvent to, but he vvent his vvay ſorrovving for he had great revennevves. Iudas vvent alſo but it vvas to hang himſelfe. Thus vve muſt haue a care vvhither vve goe.2. Corint. 5 For vvhiles vve are in the flesh vve are pilgrimes from the lord.

Practice 4 The Fourth vſe is of Expoſtulation Can any man implead god that he hath not shevved him vvhich way he should goe? Hath not your eies ſeene it in greater▪ & leſſer characters in his vvorkes, in his vvord? Hath not your eares hard it by profound Paules, eloquent Apolloſes, & Zealous Cephaſes? Hath not your harts bine often touched vvith holy motions of gods ſpirit, & your conſciences quieted therby. Nay haue not your hands handled of the vvord of life? Will you then ſtill reſiſt the ſpirit of god as your forefathers did before?

Practice. 5 Let me move you in the laſt place ſeing vve are going on, & muſt goe on Let vs doe as trauelers doe goe forvvards ſtill not looking backvvards to Sodom, as Lotts vvife did but keepe our faces tovvards Ieruſalem as Chriſt did.Geneſ. 19. Luc. 24. Secondly let vs goe on the right vvay ſeeking Chriſt in heauen, & Charity on earth. Thirdly let vs be ſparing as trauelers are, & not to rūne to exceſſe of riott in ſpending our maſters, & creditors goods, & • uinating our ovvne creditts, & Laſtly let vs not be detayned by trifles, & gevvgavves, but let vs ſo runne on the race that vve may obtayne the goale, & shevve our readines to come to Chriſt, & he vvilbe moſt ready to receaue vs to immortallity, & glory for euer.

The thirteenth leſſon.

It follovveth, that this reall Marchant is ſo ready to purchaſe this pearle, that he makes avvay all that he hath to haue it. The text ſayth HE SOLD. There is an euill ſale, as buying & ſelling in the church of god,Matth. 21.12. vvhich Chriſt vvhips out. There is an vnnaturall ſale vvhen brother ſelleth brother, as the patriarches did Ioſeph.Gen. 37.28 And there is a prophane ſale vvhen a man ſells diuinity for vanity, as Eſau ſold his birthright for pottage. But there is a good,Gen. 25.33. & godly ſale vvhen vve ſell earth for heauen, the vvorld for god, the curſed corban for Chriſt, ſo did the apoſtollicall church vvhen they ſold their poſſeſsions, & brought the price, & laid it dovvne at the apoſtles feete. The collection,Act. 4.45. or learning from this interpretation is this. They that once haue taſted of god, of Chriſt, & of the bleſsings of the other life doe eaſily renounce, contemne, & deſpiſe all things which hinder them that they may not obtaine heauen, & make away with all ſuch things that helpe thē on thither to procure, & purchaſe this pearle.

This is made cleare by reuelation and by reaſon. By reuelation out of euidence of the vvord. Firſt by precept, vve muſt firſt ſeeke the kingdome of god.Matth. 6.33 Secondly by parable.Luc. 8.7. The ſeed that fell among thornes vvas choaked. Thirdly by myſtery,Luc. 10.22 2. Tim. 2.4 Mary made the beſt choiſe. Fourthly by resēblance. Noe man marcheth vvell on in the ſpirituall vvarfare; vvhich entangleth himſelfe vvith the things of this vvorld.

In the ſecond place it is cleare. Firſt by the condition.1. Ioh. 2.13. If any man loue the vvorld, the loue of the father is not in him. Secondly it is cleare by an impoſſibillity.Matt. 6.24 For noe man can ſerue tvvo maſters God, & Mammon.Apoc. • . Thirdly from the iudgment. For the luke vvarme, god vvill ſpeve out of his mouth. Laſtly they that ſvvere by god,Zeph. 1.5. & M • lchom are abhomination to the lord.

In the third place it is cleare from a diſtinction. For all the things in the vvorld are of a threefold condition. Some things are ſo good, that god giues them to none, but to his ovvne children, as Faith, & repentance, and ſo forth. Secondly ſome are ſo bad, that they are giuen to none, but to the damned as impenitency, hardnes of hart, & the like. And ſome are of a mixt nature, as are riches, vvhich are neither good nor bad in themſelues,Auguſt. ad Bon • faciū Epiſt. 70. but as they are vſed, or abuſed, & theſe are giuen to good, & bad. To the good leaſt theſe things should be thought to be euill, and ſo they vvere giuen to Abraham, & they are giuen to the bad leaſt theſe things should be thought to be the cheefeſt good things,Luc. 16. & ſo they vvere giuen to the rich glutton.Rom. 12.1. This is alſo cleare by reaſon. For if vve muſt offer our bodies ſacrifices to god, much more our goods. For the bodie is better them rayment.Matt. 6.25. Iob 2.4. And a man vvould giue his skinne for his life. Beſides the godly knovve,Heb. 12. 2. Cor. 7. Pſal. 102. 1. Ioh. 5. that by the contempt of the vvorld, they are deliuered from the vvorlds holdfaſt From the vvorlds nothing. From the vvorlds vncertaintie, and from the vvorld iniquity.

Practice 1 The practice of this is firſt, of lamentation. Is it not a thovvſand pitties that there are many marchants ſo deſperate that ſett to ſale their ovvne ſoules. The coueteous Marchant for mony as did Demas.Ecce. 10.9. Hebr. 1 • . The vvanton for pleaſure, as did Eſau. The imperious for ambition, as Alexander the ſixt ſold his ſoule for the popedome, & Abſolon for a kingdome. And the vvicked man for is ovvne harts luſt, as did Ahab that ſold himſelfe to doe euill in the ſight of the lord. Is it not lamentable to behold other daingerous Marchant Aduenturers vvho paune their ſoules as did Noah Dauid, & Peter. But let theſe take heed that they be as good husbands as they vvere by repentance or els they may paune them ſo, that they may neuer redeeme them. Againe is it not alſo lamentable that ſome careleſſe marchants vvill loſe their ſoules; as carnall goſpellers, doe, & the like, Oh vvhat a foolish thing is it to be carefull to keepe the chickin from the kite, the lambe from the vvolfe, & the doue from the vermine, & to be careleſſe to keepe our ſoules from the deuill. O vvretched condition of the ſonnes of men.

Practice 2 The ſecond Practice is of difference Indeed there are ſome that are the children of this vvorld,Luc. 16.9. Coll. 3.6. children of diſobedience, & children of iniquity vvho vvill ſell the righteous for ſiluer,Am. 2.6. Hosh. 10.9. Ioh. 12.36. Rom. 9.8. Matth. 8.1 • & the poore for shoues, yea they vvill transgreſſe for a cruſt of bread. But there are children of light, children of promiſe, & children of the kingdome, & theſe hauing god to their father CHRIST to their brother, the angells to their guard, the creaturs to their ſeruants, the holy ghoſt to their aſſurer, enioy all things,1. Cor. 3.22 for all things are theirs, & they are CHRISTS, & CHRIST is gods.

Practice 3 The third vſe is of caution, Here ſee vvhat S. James ſaith vnto you Goe to novve ye that ſay to day, • am. 4.13.14.15.16.17 or to morrovv vve vvill goe into ſuch a city, & continue there a yeare, & buy, & ſell, & get gaine: vvhereas ye knovve not vvhat shalbe on the morrovv: For vvhat is your life? It is euen a vapour that appeareth for a little time, & then vanisheth avvay. For that ye ought to ſay • if the lord vvill, vve shall liue, or doe this or that. But novve ye reioyce in your boaſtings: all ſuch reioycing is euill. Therefore to him that knovveth to doe good, & doth it not, to him it is ſinne. And further that bleſſed apoſtle ſaith to the ſecure vvordlings. Goe to novve ye rich men, vveepe, & hovvle for your miſeries that shall come vpon you.Iam. 5.1.2.3. Your riches are corrupted, & your garments motheaten: your ſiluer, & gold is cankered, & the ruſt of them shalbe a vvitneſſe againſt you, & shall eate your flesh as it vvere fire: yee haue heaped treaſures together for the laſt dayes.

Practice 4 The laſt practice is of motion. The Egiptians ſold houſes, lands, & poſſeſſions to buy them earthly bread, vvhat should not vve ſell to buy our heauenly Manna Make frends therefore of the vnrighteous Mammon, that you may be receaued in to euerlaſting habitations. But if you vvill vvith Iudas ſell Chriſt & neither for god nor goodnes ſell,Deut. 32.30. or giue any thing, then knovve, that god vvill ſell you. Hovve els should one chaſe a thouſand, & tvvo put ten thouſand to flight, except their Rocke had ſold them, & the lord had shut them vp?Eſai. 50.1. Therefore ſaith the lord, vvhere is the bill of your mothers diuorcement, vvhom I haue put avvay? or vvhich of my creditors is it to vvhom I haue ſold you? Behold for your iniquity haue you ſold your ſelues, & for your transgreſſions is your mother put avvay.Pſal. 44.1 • . And Dauid complaines that vvhen god is angry vvith a people he ſells them for nought,Ioel. 3.1. & takes noe mony for them. And Ioel ſaith that they haue caſt lots for my people, & haue giuen a boy for a harlot, & ſolde a girle for vvine that they might drinke.

Thus you ſee this noble marchant reall chooſeth rather to ſell, then to be ſold, that ſo he might purchaſe the price of his redemption.

The fourtenth leſſon.

Yea this marchant is ſo reſolute that he is not only ready to goe vvith Chriſt, & contemne the vvorld, but alſo is fully perſvvaded to ſell ALL. He is noe Agrippa to be perſvvaded almoſt to become a Chriſtian. He is noe Athan to • oord vp a vvedge of gold, & a Babylonish garment. Nor a Saul to ſpare Agag, & the beſt things But he being come to the full perſvvaſion of his faith ſelleth all. Whence the doctrine is That they vvhich once come to the full perſvvaſion of their faith doe willingly conſecrate themſelues, & all they haue, as holy, & heauenly, reaſonable, & ſeaſonable vvhole burnt offerings to god in Chriſt Ieſus.

This is cleare firſt by the degrees of ſauing faith. For the firſt degree of faith is a ground vvorke, vpon vvhich vve build a truſt, and confident affiance.Hebr. 11.1. Then vve proceed to a reuerend boldnes hauing an aduocate vvith the father Ieſus Chriſt our lord,2. Cor. 3.12 Phil. 3.3. vvho is our maſter of requeſts in heauen. And vpon theſe premiſes vve come to a full perſvvaſion at the laſt,1. Ioh. 2.1. & conclude vvith Abraham in a full, & abſolute perſvvaſion of faith that god is able of ſtones to raiſe vp children. Hence is our harts filled vvith ſolace, our minds vvith reſt, & our mouths vvith praiſe, hovve ſoeuer the lord deales vvith vs.Exo. • 9.18 Secondly this appeares from the myſtery or figure of the vvhole burnt ſacrifice. For vvhether it vvere a ramme or a lambe it muſt be tendered ALL. When Abraham vvas to offer vp Iſaac it vvas not a legg, or a limme, an eie, or a hand could ſerue the turne but ALL. Thirdly from euangellicall righteouſnes vvhich muſt exceed,Mat. 5.20. & ſurpaſſe phariſaicall, or ells vve shall neuer enter into the kingdome of heauen. Which righteouſnes is ſeene Firſt in contrition of humility, by forſaking our ſelues,Matth. 26.24. • . Cor. 7.31 Mar. 10.25. euen all our ſelues, by vſing the vvorld as if vve vſed it not, euen all the vvorld, & by vntvvyning the cable, euen ALL the cable that ſo it may goe through the eie of a needle.Matth. 3. Fides fiduciae. Secondly this euangellicall rightiouſnes iſſueth frō faith of aſſurance that god is able to raiſe vp children of ſtones, & they that haue him for their aſſuerer are aſſured by their truſt in the lord to ſtand faſt as mount Sion for euer.Pſal. 125.1. Thirdly this righteouſnes produceth invocation in holy deuotion.Reu. 3.17. Not as the church of Laodicea doth in the Reuelation ſaying I am rich, & vvant nothing, but as Chriſt hath taught vs to pray hovv rich ſoeuer vve are Giue vs our bread for the day.Mat. 6. For vvhat is our ALL, if god giue not a bleſſing to euery peece, & parcell thereof? vpon vvhich premiſſes vve conclude Firſt by queſtioning vvhat shall ſeperate vs from the loue of god? & reſolue at at laſt that nothing shalbe able to doe it hovvſoeuer vve are aſſalted either vvith things aboue vs,Rom. 8.35. & 39. or vvith vs, or beneath vs to vvithdravve vs from it.

The reaſon of this appeares firſt from an apoſtollical queſtion.1. Cor. 4.7 What haſt thou that thou haſt not receaued? Haſt thou gold, & ſiluer? Haggai tells thee It is none of thine. Haſt thou heards of cattle in thouſands?Hag. 2. • . the Pſalmiſt vvill tell thee they are the lords?Pſal. 50.10 Haſt thou had riches, & novve haſt not? The preacher vvill tell thee that god is the ocean from vvhence they ebe,Ecc. 1.7. & flovve. Secondly from a diabollicall ſuggeſtion. For the deuill could ſay ALL this vvill I giue then vvhen he had nothing to giue. But gods children acknovvledge no ſuch donor. Neither doe they conceal the author of their vvealth vvith Eſau, nor the phiſition of their health vvith the nine vnthankfull leapers, nor gaſe, & gape vpon vvhat they haue as the Iſraelits did vpon their Manna asking Man-hu vvhat is this? not enquiring vvho gaue it, neither doe they arrogate to themſelues part, & deuide ſtackes vvith god, or challenge the vvhole, but doe acknovvledge their all to come from the author, & Ocean of ALL, & to it they returne their ALL againe.

Thirdly this appeareth from the ſelling of Chriſt for he vvas ſold ALL that he might redeeme ALL his. Suffred in ALL. In ALL his body, yea in ALL his humane ſoule. It vvas ALL heauie euen vnto the death. Yea the Iewes ſought it in ALL his parts to find it. In his braines by the crovvne of thornes, in his bloud, in his hart, thus vvas he made an ALL burnt offering for vs ALL. Shal not vve render to him then our ALL? Eſpecially when he requires ALL, ſaying Sonne giue me thy hart vvhich if thou giue, thou giueſt ALL for that vvill dravve ALL. Indeed if Sathā hath tēpted our harts to keepe backe part of the price as he did the harts of Ananias, & Sapphire then haue vve noe part nor portiō in this buſines. But gods children doe aſſuredly knovve that ALL their being▪ & vvell being euen ALL their beſt being is in the creator of ALL things. To vvhom they tender, not part 〈◊〉 ••• butaries, but ALL as votaries to their heauenly maſter.

Practice. 1 The vſe of this is firſt of Anſvve •• vnto certaine queſtions that ſeeme to contradicte this doctrine. Firſt of the Papiſts vvho doe magnifie euangellicall coūſells vvherby they ſay that vve may performe more then god hath commanded vs, & theſe they call vovves of perfectiō as voluntary pouerty, perpetuall continencie, & vovved obedience. Therefore they vrge that vvhich our ſauiour ſpake to the young mā ſell ALL thou haſt, & ſo forth Mathevve 19.21. I anſvvere that this mandate vvas perſonall, particular, & of eſpeciall triall. They obiecte that of Mathevve the 10.9. Poſſeſſe neither ſiluer, nor gold. I anſvvere that this mandate vvas temporall that the vvealth of beleeuers might not deuolue to Gentiles & infidells. Thirdly it is obiected vvhether it be lavvfull for a man to ſell ALL, & bring himſelfe to pouerty, & to giue himſelfe to prayer, & faſting? I anſvvere from the vviſe man Prouerbs the 5.15. giue vvaters of thy ceſterne, but keepe the fountaine for thy ſelfe. But in three caſes vve muſt forſake ALL. Firſt in an extraordnary vocation ſo did the apoſtles Mathevve 19.27. Secondly in caſe of the profeſſion of our conſcience, & day of tryall Luc. 14.33. Mathevv 19.29. Thirdly in tyme of perſecution, famine & vvarre Pſalme • 2. Luck. 12. • 3. Acts. 3.45. But you vvill ſay then vve pray you make vs vnderſtand vvhat is meāt by the Marchants ſelling ALL, that vve may doe the like.Affirmativae Chriſti leges obligant ſemper, non ad ſemper. Semper velle, non ad ſemper agere. Tho: Aq. Gulielmus de Sancto amore. I anſvvere Firſt that all the affirmatiue lavves of CHRIST doe bind vs allvvaies, but not at all tymes, Alvvaies to be vvilling, but not alvvaies to doe it. As for example ſell all, & follovve me; That is vvith a preparation, of mind to leaue all, & follovve him, & in caſe aforenamed actually to doe it. Againe it is ſayd, he that vvill loſe his life shall ſaue it. The meaning is not actually to loſe it all tymes, but habitually allvvaies to be vvilling to doe it in caſe of gods dishonor, & mayntaining the integritie of faith.

Thirdly it is ſayd if any man commeth to me, & hateth not father, & mother, & his ovvne life is not vvorthy to be my diſciple. The meaning is not actually to hate, but habitually to be vvilling in a ſober, & diſpoſed moderation of mind to forſake the loue of father, & mother, yea of a mans ovvne life in caſe that they ſtand againſt the glory of god, & the good of his church.

Practice. 2 The ſecond vſe is of direction againſt begging, and ignorant friers. For it is more bleſſed to giue then to receaue. Which of thoſe begging ſpirits may be cōpared in their voluntary pouerty vvith rich Abraham for faith, vvith rich Job for patience, vvith rich Ioſeph for chaſtity. Take direction therefore to be thankfull for vvhat vve haue, & to ſtudie to be rich to god in faith, loue, & good vvorkes ſo if vve haue neither gold, nor ſiluer, yet hauing nothing vve shall poſſeſſe all things.2. Cor. 6.10

Practice. 3 The third vſe is of Expoſtulation vvherin vve may reaſon the caſe vvith the ſonns of men. Firſt vvith the coueteous vvho vvould haue all, although he haue the deuill, & hell, & all into the bargaine. Is not he the greateſt Idolater in the vvorld? Iniurious to the vvhole trinity. For mony is his maker. He ſpeakes ſo. If I may attayne to ſuch a ſume I am made, he makes it his redeemer to rid him of trouble, his ſanctifier for if he haue goods enough he thinkes he is good enough. He is alſo iniurious to man. To his ſuperiors for he sleights them, to his equalls for he ſcornes them, to his inferiors for he tramples vpon them. Iniurious to himſelfe in his naturall life not affording himſelfe dyet, & apparrell beſeeming his place, nor sleepe, & recreation meete for his perſon. Iniurious to himſelfe in his ciuell life, beloued hartely of none, truly hated of all, & moſt of all iniurious to himſelfe in his ſpirituall life neuer attayning to the knovveledge of a true iuſtifying faith, & the comfort of the full reſolution thereof. In a vvord he is like vnto a hogge, & a medler neuer good till he is dead,Eſay. 30.14 & rotten, nor vntill the vvormes haue his carcaſe, & an vnthrifte haue his capcaſe. And as he vvas unſatiable to haue the deuill, & all, ſo shall he meete vvith tvvo vnſatiable things as himſelfe, the graue, & hell.

If I should reaſon the caſe vvith the prodigall that ſpends all in exceſſe of royott both in drunkenneſſe, & leavvdnes vvhat could he anſvvere? Heretofore the proverbe vvas he is as drunke as a begger, but novve the gallants, & gentery take it vp. Heretofore boyes vvould cry out at them in the ſtreets as at ſome monſter, but novve it is cauſe of boaſting. Heretofore they vſed to bovve their knees in prayer, but novve to drinke healths till they are out of health. In leaudnes alſo he hath ſpent his all, vpon his vvhore, or harlott. All his body full of rottennes, All his vvealth exhauſted, & he himſelfe brought to a cruſt of bread. All the povvers of his ſoule corrupted, his ſtrenght vveakned, his eieſight dimmed, his voice harsh, & pox, & penury his coate of armes. In a vvord he becomes a vvitch to all his vvitt, a theefe to all his vvealth, & a deuill to his vvhole man.

Practice. 4 The laſt vſe is of Motion God forgiueth vs all our ſinnes. If he ſhould reſerue our ſinne,Mat. 18.32. & impute it vnto vs in vvhat vvofull eſtate vvere vve? shall vve ſerue him by halfes? shall vve not giue him all? If a man vvould giue all the ſubſtance of his houſe for loue it vvould vtterly be contemned ſaith the Spouſe in the Canticles,Cant. 8▪7. & vvithout doubt if vve loue god vvith all our hart vve vvill deny him nothing of all. Paule tells vs that vve are all concluded vnder ſinne, for vve haue all of vs ſinned Let vs therefore make our peace vvith our all, that vve may obtayne all, then haue vve made the beſt bargaine that euer vve made in the vvorld. For then vve shall be deliuered vp in the kingdome by CHRIST to god the father that he may be all in all vvhich god grant vnto vs all AMEN.

Novve are vve come vnto the laſt vvhich is this Marchants purchaſe. Bleſſed vvas his deligence, choiſe, conſtancie, skill, readines, contempt of the vvorld, & full perſvvaſion to obtaine ſo great a purchaſe for the text ſayth he bought it The learning vvhereof is this.

The fiftenth leſſon.

That it is the greateſt purchaſe of the world ſo to buy, & ſell in the vvorld that vve may purchaſe at the laſt the inheritance of the other vvorld.

Mat. 16.26The truth of this appeareth Firſt by Chriſts queſtion, For vvhat is a man profited, if he should purchaſe the vvhole vvorld, & loſe his ovvne ſoule? Or vvhat shall a man giue in exchange for his ſoule? This queſtion poſeth all vvorldlie purchaſers, all ſubtile exchangers. Secondly this appeareth by parable vvhat did all thoſe recusāts gaine which vvould not come vnto the ſupper,Luc. 14.16 vvhereunto they vvere ſo kindly invited? One had purchaſed a farme another bought fiue yoke of oxen, euen this they gained that they should not taſt of that heauenly ſupper.1. Cor. 7.29.3 • .31. Thirdly it is plaine by apoſtolicall expoſition of that ſupper. But this I ſay brethren, the tyme is short. It remayneth, that both they that haue vviues, be as though they had none, & they that vveepe, as though they vvept not. And they that reioyce as though they reioyced not, & they that buy, as though they poſſeſſed not, & they that vſe this vvorld as not abuſing it, for the fashion of this vvorld paſſeth avvay.

In the ſeond place it appeareth by the rules of buying, & ſelling. Firſt vvho ſees not his ovvne vvant, & therefore vve buy.Rom. 3. We all vvant the grace of god, & vvho vvould not buy it, if he ſold all. Secondly buyers deſire to haue vvhat they vvant for their mony. But this purchaſe is offered vvithout mony,Eſai 55.1. Phil. 3.8. or monies vvorth. Thirdly they buy for a great price vvhat they vvould haue yea vve muſt account all things as doung to vvinne Chriſt. Fourthly buying, & ſelling is by exchange. Properly in this, there is noe exchange as is shevved before out of Eſay. 55. & 1. And Simon Magus vvas rebuked, that thought the grace of god vvas to be bought vvith mony. Was it not a bleſſed exchange for vs, vvhen the ramme vvas taken for Iſaac,2. Cor. • .21 that is vvhen he that knevve noe ſinne, vvas made ſinne for vs that vve might be the righteouſnes of god in him? vvhich cauſed Martin Luther oftimes to ſay in his prayers O god thou art my ſinne, & I am thy righteouſnes. If you shall aske of me hovve this exchange is made. I anſvvere in a vvord. By faith, & the friuts thereof, prayer, & good vvorkes. For albeit vve haue nothing of our ſelues to giue, yet it hath pleaſed god to giue himſelf in his ſonne for vs. By vvhich free, & voluntary gift vve purchaſe pure gold that enricheth vs royall robes that cover our nakedneſſe, & pretious eie ſalue that maketh vs ſee. The gold is our faith vvhich is much more pretious then gold that perisheth, both in brightnes, price, & profitt, as S. Peter ſpeaketh?1. Pet. 1.7. The garments vvhere vvith vve are couered, are the rich robes of our ſanctification.Gal. 3.27. For as many of vs as haue bine baptized haue put on Chriſt. Yea all the elect of god haue put on the tender bovvells of mercie, kindnes, humblenes of mind, meekenes, long ſuffering.Coll. 3.12. For if we are not thus clothed vvith the robes of grace, our filthines vvill appeare to god, and vve shall become abhominable. The eie ſalue vvherby vve ſee vvhat is it but the illumination of gods ſpirit vvherby vve ſee vvith Stephen heauen opened, Heare vvith Paule things that cannot be vttered by vvords, & at the laſt enioy eternall reſt vvith Lazarus in Abraham boſome. The reaſon of this appeares from Solomons Counſell.Prov. 23.23 Buy the truth,Apoc. 3.18 & ſell it not, alſo vviſdome & inſtruction. & vnderſtanding. Secondly from the counſell of an angell I counſell thee to buy of me gold tried in the fire, that thou maieſt be rich, & vvhite rayment that thou maieſt be clothed, & that the shame of thy nakednes doe not appeare, & anoynt thine eies vvith eies ſalue, that thou maieſt ſee. Marke vvhat is ſayd, he counſelleth you, & that you may not diſtruſt this counſell.Eſay. 9.6. The prophet Eſay tells you he is the vvonderfull counſeller. Thirdly from the obſeruation of all the godly in all the ages of the vvorld. Some haue ſtolne this purchaſe by doing good deeds ſecretly, & are revvarded openly.Matt. 11.12 Some haue taken it by violence. For the kingdome of heauen ſuffereth violence by ſuch as are importunate vvith god day, and night for it. Others barter for it by leauing frends, fauors, all to haue this purchaſe. Let all the great men of the vvorld that thinke of nothing els, but of their purchaſing rents, and reuennevvs tell me vvhat purchaſe can be compared to this The light vvhereof the vvord hath shevved them, & the right vvhereof reaſon hath directed them in.

Practice 1 The firſt practice of this is of eſtimation. For vvherein is any purchaſe in the vvorld to be eſteemed as this, or compared vvith this? Either in reſpecte of continuance, or the vvorth. The continuance of this purchaſe is not only for our life time, but ēdures till our death, yea & after our death. What purchaſe then is like this vvhich brings to the penitent pardon, for ſinns paſt, presēt, & to come, vvhich clotheth vs vvith the obediēce of Chriſt in the fullfilling of the lavve, which dignifieth vs vvith the titles of the ſonnes of god, & the brothers of Chriſt Ieſus, vvhich gardeth vs vvith protection of angels, & turneth all our croſſes, & curſes into bleſſings, giues vs his ſpirit to be our life, makes our prayers incenſe in the noſtrills of god, makes his ovvne flesh vvhich he took of vs to be a pavvne for vs in heauen. Tell me o you purchaſers of the earth vvhat royalties of any earthly purchaſe can be compared to theſe? But this is not all It continues in death. For death is noe death to ſuch a purchaſe, but by a bleſſed exchange is made the vvay to heauen, yea, & after death it continueth for by this purchaſe our bodies ariſe againe to life,Phil. 3.10. & vve haue a royalty to iudge the vvorld, yea the euill angells, & at the laſt to fitt together in heauenly places vvith Chriſt Ieſus. The vvord of it incomparable. For no leſſe then all Chriſt is our purchaſe, & that alſo according to both natures. It is a fearefull thing vve knovve to fall into the hands of the liuing god, but novve to fall into the hand of a god that died for vs. It is comfort vnſpeakeble. Behold nowe thē vvith the eies of your pretious faith your Chriſt in his humilitatiō redeeming you frō hell, & the povvers of darknes, & by his exaltatiō hath put you in poſſeſsiō of the kingdome of heauē by liuery, & ſeiſen in our owne nature.Io. 14.2. For he is gōe to prepare you a place

Practice 2 The ſecond vſe is of direction. If you shall aske me by vvhat vvay you may obtayne this purchaſe. I anſvvere There is noe other way but to cōfeſſe that we are poore miſerable, blind, & naked, & then vve shall ſeeke to ſupplie our vvants from this purchaſe. Secondly to knovve that all good is in this purchaſe for vvithout Chriſt neither heauen, nor earth is any thing, nor men, nor angells, nor god himſelfe is availeable to vs without Chriſt.

Thirdly vve muſt deteſt that foolish fullnes vvhich the papiſts dreame of, to be in the cheſt of the church, vvhere in not only they conceaue to be an ouer plus of Chriſt meritts, but alſo of Martyrs, & ſaincts, from, vvhich treaſure of the church the pope deriueth his plenary indulgences, & ſelleth thoſe goodly purchaſes to the bevvitched slaues of his Romish captiuity But vve knovve in Chriſt dvvelleth all the fullnes of the godhead bodily, & that noe Romish miſcreant hath any povver to diſpoſe of any of this fullnes, but only the ſpirit of our god vvho is Chriſts viceroy, & diſpoſeth of this purchaſe a plentifull portion to ſaue our ſoules.

Laſtly there muſt be an heauenly deſire in vs to be ſvvallovved vp of the loue of god in Chriſt, & this is the meanes to obtaine this purchaſe.

Practice 3 The third vſe is of Expoſtulation. Tell you me all you great purchaſers of the vvorld, that ioyne houſe to houſe; & lay feild to feild, till there be noe place, & that you may dvvell alone in the midſt of the earth, doth not a vvoe follovve you at your heeles.Eſay. 50.8. Tell me ye that ſpoyle others,Eſay. 33. & are not ſpoyled your ſelues the vvhile, shall not others ſpoyle you or yours, that the broken titles you haue entered into, the morgages you haue receaued, & the forfeitures, that you haue taken may bring vvoe vnto you, that are at eaſe in Sion, & rich in the mount of Samaria. That your depopulations of countries, improuements of lands, rackings of rents, grindings of the faces of the poore, & other ſuch like Ieſuiticall practices (vvhich you blanch vvith this ſaying) It is lavvfull for vs to make the moſt of our ovvne, though thereby you make the leaſt of all men els that deale vvith you. That theſe things I ſay may be as bane, & bitternes, vvrath, & vvormevvood to you, & yours, & that the old vvorld of the Ievves both in their tabernacle & temple may vtterly condemne you in their zeale, & earneſtnes for god.

Practice 4 The fourth vſe is of entreaty. Wherein I deſire euery man that hath faith to examine it, & tell me if that man be not a ſtarke foole vvhich beleeueth an idle dreame to be true Yet ſuch is all the purchaſe of this vvorld. Aske the Prophet Eſay, & he vvill tell you chapter 29.8. Is not he a ſtarke foole that doth giue credit to a traytor,Seph. 1.8. yet ſuch is the vvorld that betrays vs vvith a kiſſ as did Judas, or that ſerueth ſuch a maſter that cannot helpe him. For noe purchaſe but this of heauen can deliuer vs. Is not he a madman that prouideth ſnares to entangle himſelf, and goeth to drovvne himſelf, & endeuoreth to quench fire, not by caſting on vvater, but oyle; So doe all the mad men of the vvorld that couet to be rich vvith vvorldly purchaſes, & not vvith this. So Paule teacheth his scholer Timothy.1. Tim. 6.9 Yea is not a man poſſeſſed as it vvere vvith a lunaticke deuill vvhich doth oft caſt him into the vvaters of affliction,Matth. 17. vvhen he meets vvith many troubles in the vvorld by reaſon of his purchaſes, & many vnneceſſary, & tedious ſuits in lavve vvhich doe miſerably diſtract, & drovvne him, & ploung him into many, manifold, & manifeſt garboyles, & turmoyles both of mind, & body, goods, & good name. Is he not as it vvere poſſeſſed vvith a ſpirit of infirmity that bovves him dovvne ſtill to the earth as the poore vvoman in the goſple?Luc. • 8. Yea doubtles the ſpirit of blindnes, darkenes, & doomenes haue poſſeſſed all ſuch vvorldlings that mind only earth, & earthly things, & neuer thinke of this heauenly purchaſe.

Practice 5 The laſt practice is of Motion▪ tending to reſolution. I mention only tvvo purchaſes at this tyme. The one made by Abraham the other by Iudas. Abrahams purchaſe vvas a ſepucherir to bury in.Gen. 23. It vvas the caue in Machpelah, & it coſt him fovver hundred ſycles vvhich is 33. h 6. s 8. d ſterling. This vvas a bleſſed purchaſe It vvas the dormitory for the bodys of his tribe to sleepe in, vntill the laſt trumpet should call them to heauen.

Judas purchaſt to for thirty peeces of ſiluer but it vvas a miſerable purchaſe euen an Acheldema a feild of bloud.Mat. 27. But you (maſters, & mortalls) I hope novve after all this that hath bine ſayd, vvill reſolue, euen all of you like reall Marchants to remember that vvhereas god hath purchaſed you from the earth to be heires of heauen,Apoc. 14.3.4. 1. Cor. 6.20. & haue purchaſed you from among men to be a choiſe people vnto himſelf, & in a vvord hath purchaſed, & bought you vvith a price priceles, & peareles, as you haue hard. See that you glorifie god, both in your bodies, & in your ſoules, & thinke noe price to deare to obtayne ſo rich a purchaſe as this, euen the pearle of bliſſe euerlaſting life through Ieſus Chriſt our lord, vvhich god grant vnto you for his mercies ſake, & the merritts of his ſonne into vvhoſe ſauing mercies I recommend you, & committ you to the giudance of the holy ghoſt vvho may build further. To vvhom vvith the father, & the ſonne be aſcribed all praiſe, & all povver, & all glory of vs here, & of the vniuerſall church for euer, Amen.