THe maine Faultinesse of these Times, is a Disproportion, be­tweene Knowledge and Action; or rather a meere resting in knowledge short of Action. So are we come from no knowledge, to knowledge alone, which will not lessen, but increase our iudgement; and from the ouerualuing of workes, to the Neglect of them. Surely the errour of workes without knowledge, is lesse dangerous then the error of knowledge without works: [Page 2] But this is the best of it, it is the doctrine of our Nature, not of our Diuinitie. For while it is taught, that workes deserue not, some are content to thinke they are vselesse; others being truly perswaded of their vse, yet slouthfull to goodnesse, lie down in knowledge, and will not goe on to the la­bour of action. But as here­after the paine will follow the fault, so now let the shame: for certainly it is a great shame, that so much knowledge should be idle, and that skilful men should sleepe in this Midday light; for the light was made for walking and working, not for idlenesse. The Father sheweth his will, because he [Page 3] will haue it done; wee are called to be sonnes, because we should do the will of our Father: and Nebuchadnez­zar giues the greatest title, when hee calls the three children the seruants of the most high God. In the Spi­rit wherein is Life, is also Actiuenesse: If we nourish not the actiuitie of it, we decay the Life, & so kill our selues with eternall Death. Christ hath no dead or vn­profitable Limbes, they all beare fruite, or are not his; and Faith which our slouth would magnifie, by resting in her, thrusts vs on for her life to action; for shee liues onely when she is actiue. If then faith not working, bee dead, and dead faith quic­kens [Page 4] not; the vnactiue be­leeuer may speedily with a Heathen see himselfe with­out life. As these things may driue vs, so the value of workes may draw vs: for by Christ who worketh them in vs, they are accepted of God, and haue a valuation stamped vpon them, by his Grace for Grace. And first, though workes iustifie not vs, they iustifie our Faith, & in the day of iustice they shall goe so farre toward iu­stifying vs, that they shall declare vs iust. In the meane time, they please and glori­fie God, the giuer of such gifts vnto men, and then e­uen the least of them shall haue a reward of glory, which they shall set as a [Page 5] crowne on their heads that wrought them. Let vs not therefore bee wanting to this glorie belonging to God from vs, and issuing from God to vs. Besides, if we will cōsider what works are in themselues, we shall finde that they are streames of the Deity, their fountain, and sparkes of that heauen­ly and eternall fire. Accor­dingly they present and ex­presse something that is Di­uine, and supernaturally ex­cellēt; whence it was that a Reuerend Ancient wel said: The deedes and conuersa­tion of the Primitiue Chri­stians, had in them a per­fume and sweetnesse, wher­with they exceedingly de­lighted those with whome [Page 6] they conuersed. And how can it otherwise be, for whē he that is blessednesse, and excellence, powreth vertue from himselfe into these workes; they must needs haue a resemblance & par­taking of their original. And surely there are two things in them, which as they are the most pleasant of all o­ther, so they most resemble, and approach to the Crea­tor. One of these is Light, and the other is Loue; both which put life and soule in­to euery good worke. God is Light, and God is Loue▪ and it is a pleasant thing to behold the Light; and Loue is as the precious oyntment which was powred on the head of Aaron. Wherefore [Page 7] good workes beeing a Di­uine & heauenly off-spring, let them bee highly respe­cted and carefully cherish­ed by vs. Againe, workes are to vs strong euidences of the Spirit of Life, and therefore as sure as wee would be of our saluation, so carefull let vs be of good works: shame­full it were for them who are so scrupulous and eagre for security cōcerning tem­porall things, not to bee more eagre for the ensuing of their Election. Lastly, they are excellent in regard of the benefite they doe to mankinde, which also is manifold. They doe good by the worke wrought, and so they are as the dewe of Heauen, which refresheth [Page 8] and nourisheth the drie and thirstie land. Surely to a good Christian there is no­thing more pleasant then to do good. For as he especial­ly delighteth therein, to please his Maker, so he ex­ceedingly reioyceth, there­by to profit his neighbour. They doe good also by ex­ample, for they come be­fore men as patternes; their sound goes forth and tels mankinde what should bee done, what may be done; and so they palpably per­swade men to be followers of them, that are followers of Christ. Againe, workes doe good vnto men, while they are mooued by them, to lift vp their hearts and eyes vnto the heauenly Fa­ther, [Page 9] to glorifie him that gi­ueth such gifts to earthen and corrupted vessels. And whensoeuer God is glorifi­ed by man, man that glori­fies him shall be blessed of God; whensoeuer glorie is giuen to God on high, peace and good will shall be be­stowed on Men below. If these things will not yet mooue vs, at least, let vs pre­uent the taking away of our candlesticke & the remoo­uing of it, to a nation that will bring forth more fruite. Let vs preuent the scandall and shame, which we pur­chase to our selues from the enemies of our Religion. Let vs preuent the vpbray­ding of Chorazin and Beth­saida, Finally let vs preuent [Page 10] that fearefull sentence: I know ye not, depart from me all ye workers of iniquitie. This shall we doe, if wee becom right Christians in whome faith worketh by loue: For the soule that is rooted in Christ, hath from this root, the life of Loue, Diuine, and Humane, which expresseth it selfe outwardly in the fruite of good actions.

It is a great vnhappinesse to many, that they mistake good nature for grace: For so doing they set vp their rest in it, thinking they are gone farre enough towards God, because they wish all well, & no hurt to any. But it must bee knowne that good nature at the best is [Page 11] not grace, yea it is full of en­mities that fight against Grace. For though it bee somewhat apt and appliable to the second Table, yet it is euer far short of the first, not hauing in it that true knowledge & loue of God, nor that inward purenesse which therein is required. So the obseruing of the se­cond Table, is faulty, for want of the first; for if a man do neuer so many see­ming good workes, if they proceede not from a heart truely sanctified by God, they are glittering sinnes is­suing from a corrupt foun­taine, and tending to the sea of death. For nature is ex­ceedingly blinde toward God, neither beholding, nor [Page 12] worshipping him as god, yea it is peruerted from God, & against God, & chuseth ma­ny things to it selfe in stead of God. Now that which is blind cannot leade vs the right way, and that which straieth, leadeth vs a false way, euen a way from life. Therefore let-vs employ our iudgements vpon our owne estates, that we may know whether there bee in vs something more then Nature, and by which Na­ture it self may be rectified and directed to the true scope and marke, which is God. If there be in vs this godly and immortall seede, let vs water it, let vs cherish it, as the life of our life; if it be not in vs, let vs violently [Page 13] knock at the doore of hea­uen with grones, with pan­ting desires, with vehement supplications, vntill there be an opening to our knoc­king, a giuing to our ask­ing; and vntill they that thirst may drinke freely of the waters of life. Other­wise if in a lazy contented­nesse, we lie along vpon the streame of Nature, suffering it to carry vs whither it list­eth; certainly it slideth a­long to death, and all the benefit wee can pick out of it is this, that we go thither pleasantly.

The goodnes of any world­ly thing which so much pleaseth and moueth vs, is but a spark of infinite good­nesse, [Page 14] which dwells in God, the author of it. If then wee loue these small and transi­torie things with so great an affection, proportiona­bly should wee raise our affection (if it were possi­ble) toward God, as much aboue it, as God is aboue his creature. At least, let the creature when it giueth vs any comfort, bee a re­membrancer vnto vs of God, pointing to him as the Author of euery good thing, and our soueraigne Good.

Hauing vndertaken the profession of Christians, and considering in our owne thoughts, the perse­cutions and tentations that [Page 15] may befal vs, or cōferring of them with others, let vs not promise to our selues or o­thers ouermuch strength or constancy; let vs not pro­mise ouer confidently what we will do, lest with Peter, wee performe nothing of that which we promise. For the strength which must do this worke of resisting and ouercomming temptation is not our owne but Gods: and how canst thou pro­mise that which is anothers? That which is ours, is onely the strength of flesh and bloud; now flesh and bloud, bee it neuer so lusty, is no match for temptations and persecutions. Indeede the spirits of men in prosperitie are prompt and forward, [Page 16] their imaginatiōs of them­selues are high, and they dare boast of great things. But let vs know that the diuell ouercame man at the best, and what may wee not doubt of our selues, the weake issue of man fallen to the worst? Let vs there­fore rather mistrust our owne strength, confessing it to be weakenesse; and in humility and confession of our weakenesse, runne to God, & call him our Rocke and our strength. Let vs say: By my God I can break through an hoste, and by him I can leape ouer a wall of temptations. And that we may obtaine God to be our strength, let vs instant­ly beg of him that Spirit of [Page 17] Fire, which makes men strongly to endure the fiery tryall. Let vs pray to him that he will continue to do in vs, what hee hath bin ac­customed to do in others, euen in infirmitie to make his strength plaine and eui­dent. And that we may be fully capable of the grace we pray for, let vs present our selues, as vessels empty, and altogether voide, that of fulnesse we may receiue fulnesse. In summe, let vs so speake, let vs so thinke of our selues as holy Paul: In vs, that is in our flesh, there is no goodnesse, but wee hope and desire to doe all things through Christ that strengthens vs, euen to be more then Conquerours, [Page 18] through Christ that loueth vs.

All sorts of men propose to themselues a happinesse & hauing proposed it, they seeke it with al their might, neglecting all things in co­parison of it. The happi­nesse of the Gentiles is this world; and therefore they striue toward it with all their strength, negle­cting the kingdome of heauen in regard of the world. But the happinesse of a Christian is the king­dome of God, and setting his heart thereon, he despi­seth the world in compa­rison of it, and endeauours wholly for faith and rege­neration, the meanes to [Page 19] attaine it. Now the Christi­ans haue great aduantages of the Heathen: For besides that our happinesse is eter­nall, theirs transitory; ours increaseth a man, theirs ad­deth nothing to man: wee haue euen their happinesse for an aduantage, though not for an happinesse. For this world was made for the next, & whosoeuer haue a right to the next, they on­ly haue a right to this, and a promise that so much of this world shal be added to them, as is necessarie for them, in their way to the next. Hee that sets vs in a Iourney, will giue vs foode in the Iourney as hee did Manna to the Israelites tra­uailing to Canaan, & bread [Page 20] and drinke to Elias, when he was to go the great iour­ney to the Mount of God. Surely if the Creator giue himselfe to vs, how shall he not giue his creatures with himselfe? Therefore as we auoide the loue of the Gentiles, so let vs auoide their feare: as we loue not the world, as our chiefe good, so let vs not feare the losse of the world, as a chiefe euill; especially since we haue a sure, stedfast, and vnmooueable word, God will not faile vs, nor forsake vs. Surely they that know thy name will trust in thee O Lord; for they haue seene and felt that thou hast not failed them that seeke thee.

The Sunne of the soule is God: while shee is here therefore without God, she hath but her owne light, which is but as the light of the eye without the Sunne, & is little more then blind­nesse. Let vs therefore still aspire to that high and per­fect light, where the soule looking out with open sight, shall behold a Sunne infinitely more passing this Sunne, then the soule doth the eye. In the meane time let vs be farre from setting our content on this dunge­on, where the soule dwel­leth in darkenesse; but in a godly discōtent let vs striue here, to get some ray of that purest light, which [Page 22] may guide vs through this darkenesse, and from it, vn­to that glorious citie, wher­in God is the Sunne.

The nature of man be­ing subiect to passions, is very apt to amend one vice with another, and to runne from one extremity, iust as farre as another. The ciuill and spirituall powers are two, that may and would well liue together, in mu­tuall comfort and vnitie. But in the first times after Christ, the ciuill power mightily destroyed, and di­minished the spiritual, hun­ting the possessors thereof as partriches on the moun­taines. After this the clear­gie hauing gotten power [Page 23] enough at least to right themselues, aduanced to­ward the limits of the tem­poralty, and at length in­uaded the very sword and scepter thereof. This being the disease of the cleargy, it was mightily purged, and now it concernes the Lai­ty, whose turne is next to be faulty, to looke to it self, that it continue not these circular euils. Likewise the Papists digged downe the foundation, to build vp the walles, they tooke from Christ to magnifie workes. Now let vs take heede that we make not all foundati­on, and so indeede make no foundation; for Christ is not a foundation to them that build not vpon him. [Page 24] The Popish Cleargie coue­red their people with blindnesse, and then gaue them a line, which they willingly followed; ours desireth to guide and fill vs with light: now farre bee it from vs, so to hate blindnesse, that we doe no­thing but stare on the light. Light on earth is a guide to light in heauen, but it is no guide to them that doe not follow it; yea to such in the day of darkenesse it shal be­come an accuser. But thogh darknes should bring forth more workes then light, yet Hagar may not boast against Sara, nor ignorance against knowledg. For first, these workes of ignorance are the children of the [Page 25] bondwoman, euen of our naturall corruption; & ther­fore shall not inherite with the children of grace, the freewoman, neither shall they obtaine any reward. Secondly, nature spreads o­uer all mankinde, but true sanctifying grace comes in­to few. Now superstition is rooted in nature, and so is generall with nature; and therefore it is no wonder if that which is general, bring forth more general, and cō ­mon fruits: neither if grace which dwels but in the few that enter in at the narrow gate, makes the lesse muster, and outward apparence.

A Christian man hath as much neede of Christs Spi­rit to be a Christian, and to [Page 26] liue eternally, as a naturall man hath of a Spirit to be a man, and to liue temporal­ly. For as the soule and the bodie are a man, so Christs Spirit and man are a Chri­stian, which is a holy, eter­nall and happy thing.

When a Christian hath committed some notable sinne, there presently open before him two dangerous gulfs ready to swallow him; one of them is Despaire, the other, Presumption. Hee is tempted to beleeue, that he cannot be forgiuen, or that he is very easily forgiuen; and so Gods mercy is too much assumed or refused. But against presumption, should bee set as a counter­poyse, [Page 27] the Maiestie and Iu­stice of the great God that is offended, the foulenesse and deformitie of sinne in the sight of that God, the breach of the Couenant made with God, both at the outward, and inward Baptisme; the grieuing of the Spirit, with which wee are sealed vnto redempti­on: and finally, the tempo­rall punishments, where­with God chastiseth his transgressing seruants, espe­cially, not iudging, hum­bling, or chastising them­selues. Surely God is infi­nite in Maiesty, the heauen of heauens cannot containe him, the Angels cannot ful­ly behold him, the Sun and Starres are not pure in com­parison [Page 28] of him. The same God, is a iust & iealous God, visiting sin and iniquity: for sin is more lothsome in his sight, then the most abhor­red filthinesse, or foulest soares, are in the eies of mē. As for thy Couenant, thou hast mightily brokē it: thou gauest thy selfe to God in generall, and now thou ta­kest thy selfe from him in particulars: thou madest an agreement with him to bee his seruant, if he would bee thy God; he is become thy God, and thou failest in thy promised seruice. Besides, thou grieuest the Spirit, that cōforts thee: thou art a great vexatiō to him, who is thy chiefe consolation: thou frettest that which is [Page 29] thy life eternall, and goest about to quench him, who would quicken thee vnto glorie euerlasting. Lastly, that the punishments of sin may come within thy con­sideration, remember Da­uid, for whose adultery and murder, his child of adul­tery died; his wiues were polluted with incest, and himselfe by his owne bow­els, was driuen from his pa­lace into the fields of the wildernes. Remember He­zekiah, for the lifting vp of whose heart, the Treasures must be carried into Babi­lon. Remember the Corin­thians, of whom many were sicke and many slept, be­cause they had sinned, and slept in their sinnes. Wher­fore [Page 30] make hast, run to God right early, acknowledge thy sinne against thy selfe, and humble thy selfe vnder the mightie hand of God, that in due time he may ex­alt thee. That is the onely right exaltation which is done by God, and humilia­tion of thy selfe is the onely way to it: but an exaltation of thy selfe without God, will turne to an humiliati­on by God, if not a con­fusion. But if thou wash­est away the pleasure of sin, by the sorrow of repen­tance, if thou washest away the pollution and deformi­tie of sinne, by cleannesse of heart, and rightnesse of Spirit, then mayst thou lay hold on the satisfaction of [Page 31] Christ to wash away the guilt of thy sin, and so thou art wholly made cleane. As God will not haue his mer­cie to bee made an encou­ragement to sinne, so hee will not haue his iustice to bee a discouragement to them that turne from their sinnes: but iustice belongs to the presumptuous to humble them, and mercy to the humble and broken hearted to refresh them. Come therefore thou that art heauy laden, which fee­lest thy sinnes as a burden intolerable, take the refresh­ing which belongeth to thee; and looke not on the terror of iustice any longer, which belongeth to the presumptuous, and not to [Page 32] thee. God will not that the reed brused by the Law, should bee vtterly broken, but that it be healed by the Gospell. Gods aime in thy humbling is not despaire, but Faith, Hope and Loue; his end is thy amendment, and not thy torment. But if thou doubtest that so great a sinne hath cut thee off from Christ, and therefore thou darest not to make vse of his merits, know this, that by thy faith, which made a generall surrender of thee vnto Christ, thou wast ingrafted into Christ; Christ was thine, and thou wert his. Now this Vnion is indissoluble, nothing can put asunder what God hath thus put together. Be­sides, [Page 33] Christ in his Vnion with thee, did not wholly take away thy wilde nature, but powring in a godly na­ture, left also some remain­der of thy former wildnes. If then this wilde nature bring forth the fruit of the wilde oliue, it is no wonder; for it is so left, that some­times when God hideth his face, it may leade vs away captiue vnto the execution of sinne. Yet the Spirit of Christ euen thē liueth in vs, though in bondage, for the time; and grace is then not put to death, but only made prisoner. The seed of Christ remaines immortal, he is stil in thee, though sometimes thou bearest thy own fruite and not his. A generall [Page 34] dominion of sinne, exclu­deth a generall dominion of Christ: but a particular sinne may yet leaue a gene­rall dominion to Christ. Thou mislikest thy selfe be­cause thou art not holy in all things: thou dost well to loue and desire perfection; yet though thou offendest in some thing, doe not de­spaire, for God hath not gi­uen any man in this life so much grace, as may giue him a generall rest from sin; he leaueth this world as a place of battaile and com­bate, and referreth perfect rest vnto the world to come. Now the same God, though in iustice hee re­quires a full obedience, yet in mercy he accepteth ac­cording [Page 35] to that wee haue; & hee knowes we haue no­thing, but what wee haue receiued, and we haue re­ceiued only so much grace, as may exclude the domi­nion of sinne, but not abo­lish the being of it. Let vs therfore not so much busie our selues in superfluous and vnprofitable vexation of our own soules, as in the study of purging our selues from our sins, that wee may bring forth more fruit. This is it which God especially lookes for after sin, and so doing we shall vndeniably proue to our selues, that we are still the liuely branches of Christ. A mans seruant doth sometimes his owne worke, yet if he presently [Page 36] returne to the worke of his Master, and makes that his chiefe and maine employ­ment, he ceaseth not to bee his seruant, since most hee serueth him. So and much more is it betweene Christ and vs; We are his, though somtimes seruing our selues especially being held by him, out of whose hand no­thing can take vs. Therfore thou distressed soule, goe thy waies, and indeuour to sinne no more, and then thy faith shall make thee whole.

The diuell hath put the world out of frame, & that in two ouerspreading con­fusions; One is sinne, the o­ther misery. Now Christ [Page 37] came to vnloose the works of the diuel, and performes it both in himselfe and in his members. His owne part he hath fully perfected in himselfe, and now it re­maines that we ioyne with him to performe that part, which is to bee done by Christ in vs. Therefore a­gainst sin, wherin the world blindly walketh, let vs op­pose sanctification, seeking to place it in the stead ther­of, both in our selues and o­thers. Against misery let vs employ the inward & out­ward consolations which God hath giuen vs, relee­uing refreshing, and encou­raging all distressed pati­ents. This must we doe, yet we may not expect that the [Page 38] worke shall bee perfected vntill the great day come. Then onely shall be a pure separation of things now confounded. Then onely shall the sinne and misery which now cleaue to the Saints, fully be wiped away; and then shall a kingdome come, wherein holinesse, and happinesse, lifted vp farre aboue sinne and mi­sery, shall eternally dwell together. In the meane time we must patiently be­hold many crooked things which no man can make streight, and yet we must striue to reforme the croo­kednesse that may be made streight. Blessed are wee if when our Lord commeth he shall finde vs so doing; [Page 39] wee shall haue our part in the sentence of blessing, and our workes of mercie & righteousnesse shal praise vs in the gates of heauen. And the same Christ who hath here wrought mighti­ly in vs vnto the perfecting and aduancing of his king­dome, shall there worke maruellously for vs vnto the aduancing of vs in his kingdome.

There is great reason, though it breed but little practise, that we should put the loue of the creature far below the loue of the Creator, the loue of things perishing below the loue of things enduring for euer, the loue of things made for [Page 40] vs, below the loue of him that made vs, & for whom we were made. With this reasō, there is ioyned great reward, for at last things transitory will part from vs, and the loue placed on them; but God continues for euer, euen after the o­ther haue forsaken vs, and then rewards the loue built on him with an euerlasting loue: and on this loue at­tend Ioyes vnspeakable, and a crowne of glory Im­marcessible.

Our knowledge in this world▪ is little and imper­fect, but they that haue Christ by vnion with him, haue a perfect wisedome, and are in him perfectly [Page 41] wise. Let vs therefore e­steeme our selues, & others more or lesse wise, as we are more or lesse partakers of that high and infinite wise­dome; and therein especial­ly let vs striue for Supere­minence. If in this litle and narrow knowledge of man wee only excell others, it may bee a iust ground of cōtempt against our selues, rather then a reason of that pride which is commonly assumed, and imployed in despising others. For those whom this humane wise­dome despiseth, may haue an assured Right in the Di­uine wisedome; which in the foolishnesse thereof is wiser then the wisest of men: and which being wise, [Page 42] approoues her children for the most wise, for iustifying of her; and which finally shall raise vp her meanest children in so true an image of God, that in regard of their new vnderstanding, the Schoole-taught know­ledge euen of old Doctors, shall bee ashamed of the name of knowledge, and shall appeare to bee but as the rudiments of children. Let Christ therefore be the wisedome, by which man­kinde should be especially measured, and valued; so shall the iudging of them be according to truth, not outward appearance, we shall iudge the iudgement of God and not of man.

If any man haue done some excellent worke, by wit, learning or valour, we ascend presently from the excellencie of the worke, to the excellencie of the wor­ker, imagining him to be a fountaine wherof his work is but a streame, and wee earnestly desire to see the more excellent cause, of so excellent an effect. This is the ordinary course of na­turall Men; yet is there a most notable and incom­prehensible worke, the worke that containeth all humane workes, yea man himselfe, and this worke is daily seene; but few ascend from the worke to consi­der the worker, and much [Page 44] fewer desire to see him, and fewest of all wonder that they doe not desire. Surely to a rectified soule, it is a great wonder, that for At­chieuements small in com­parison of this great one, wee should looke vp with loue & admiration to their cause; but for this huge worke, we should not lift vp our eyes and desires, to the cause thereof, which indeed comprehendeth, & causeth all other causes. But againe the same soule cea­seth to wonder when it lookes on the fall of man; for therin it sees mans chie­fest corruption was in that fleshly wisedome which hath blinded vs to the Creator, & makes vs broad-sighted [Page 45] to the creature; which hath put the head of a beast into the heart of a man, and makes him looke downward with the beasts, from the maker to things made. But it is our part to vnhood our selues as much as we may from this vizard of wisedome, and to iudge of things according to cleare truth, not blinde opi­nion. Let vs pursue truth as long as it lasteth, not so long only as our muffled vnderstanding doth natu­rally and easily follow and apprehend it. In this course of outgoing nature, yet let vs set our first foote in her owne pathe: So on her ground we fasten this, that the Author is more excel­lent [Page 46] then the worke, the cause then the effect, and therefore if it be pleasant or glorious to see and know the worke and effect, it is farre more pleasant & glo­rious, to see the cause and author himselfe. But where­as grouelling nature applies this rule only to these low­er things, we knowing that the truth thereof proceeds further, yea reacheth espe­cially to the cause of causes: let vs out-strip nature, and follow this truth, vntill it leade vs into an amazing wonder, a feruent loue, a longing desire, to see that great producer of all excel­lent workes; that infinite being, from whom all this masse of Creation hath his [Page 47] Being, and who as farre ex­ceedeth in wisedome, pow­er, and glory, the created wisedome, power, and glo­ry, as an infinite and inde­terminable cause, may ef­fects finite and determi­ned.

If God haue reuealed a truth to vs, which hath bin long concealed, let vs not seeke to haue our selues proclaimed as the foun­taines of that truth, nor draw followers to our selues, but to it, and by it to God. For God is the Au­thor and fountaine of all truth, and of the reuelati­on of truth; and so the truth found is Gods, and the fin­ding of the truth, apper­taines [Page 48] to the grace of God. Therefore let vs desire to get glory to him, to whom the glory indeede belongs. And humbly thanking God, that among many of his excellent seruants, hee hath vouchsafed to vse vs in the reuealing of it; let vs steale away our own names if we may from the honour thereof, leauing the whole glory to the name of God, whose worke it is. If thus we draw men to the truth, & by the truth vnto God; not to Paul or Cephas, but vnto Christ; this seeking of gods glory with the losse of our owne, will God re­ward with infinite glorie: whereas the setting vp of our selues in Gods stead, the [Page 49] iealous God will punish with extreame torments, as most odious idolatry. Yet euen in this life to such humble seers doth honour belong, though not the ho­nour of fountaines, yet the honour of cesternes, euen the honour due to such as God honours, by commit­ting to them his oracles and secrets. And euen to their humility belongeth honour, for humility is Gods way to preferment; which though it takes a­way the value of our selues to our selues, yet as an excel­lent grace it ought to in­crease the same value, in the sight of others as it doth in the sight of God.

When there comes any pleasure to be lost, or paine to bee suffered for Gods sake, let vs set vp a balance in our hearts: in one scale, let vs set the temporal plea­sure we lose, and in the o­ther, the eternall pleasure we gaine by this losse; and wee shall see the weight of this latter to bee infinitely exceeding. So likewise for paine, let vs set the tempo­rall paine in one balance, and the eternal in the other; and wee shall see there also the weight of eternal paine farre to exceed that of the temporall. Now if we vse but our ordinarie iudge­ment, of good things to chuse the greatest, and of [Page 51] euils to chuse the least, we shal presently consent with the losse of temporall plea­sure, to procure eternal ioy, and with the enduring of temporall paine, to auoide paine eternall; especially, since with the auoiding of that eternall torment, the exceeding weight of ioy, is ioyntly procured.

There is a great craft of Satan, which passeth too much vnmarked, or vnresi­sted, and this it is; That he seekes by all meanes to keepe his owne kingdome whole and vndeuided, and to diuide by schismes and contentions, the kingdome and body of Christ; that by the malice of such conten­tions, [Page 52] the flocke of Christ may bite one another, and consequently deuoure one another, and so doe Satans busines for him. But it be­houeth Christians to note this his cunning, and with detestation to beware, that they be not Satans in stru­ments, nor become those mad members which fight and strike one at another, and seek to teare that asun­der, which God hath vnse­parably ioyned together. And lamentable indeed is this madnesse and folly: for the main busines of Christ, effected by a bloudy death, and bitter passion, is, to set in vnitie and peace, the things in heauen and earth. Besides, he hath left as a le­gacie [Page 53] to his Church, the preseruation and continu­ance of the vnitie which himselfe began; As I haue loued you, so loue yee one another. Againe, Christ hath prayed to his Father, that we may be one, as hee and his Father is one. Now cursed is hee that goes a­bout to breake this three-fold cord, and endeuours to frustrate the death of Christ, the cōmandement of Christ, and the prayer of Christ. But thou wilt say, I diuide my selfe from him, and oppose my selfe against him, because he opposeth himselfe against Christ in some vncurable errour. But take thou heed that this er­ror separate him frō Christ, [Page 54] and remooue the foundati­on, else thou canst not hate him. For when men agree in the sauing foundation, they become one body and one building, vnited vpon that foundation, and vnto it. Now when men ac­knowledge Christ, in whom is the Trinitie vnited to man, to be happinesse, and the onely meanes of happi­nesse, euen the Doore, the Way, and the Life; and to this Christ wholly resigne and surrender themselues, to be iustified, to be sancti­fied by him; these haue re­ceiued into themselues, the roote of Life; they are one with Christ, and one a­mong themselues. But that these vnited members, be­cause [Page 55] one receiued this faith of Paul, another of Peter; because one belee­ueth something more, ano­ther somthing lesse in mat­ters not absolutely necessa­rie to saluation, nor direct­ly ouerthrowing the foun­dation; should mutually hate and reuile one ano­ther, should shunne mutuall conuersation, should prose­cute and persecute one an­other with enuenomed tongues, is most vnreasona­ble and lamentable. Is not the solide vnion betweene them a more cause of loue, then the slight difference a cause of hate? Nay, will Christ allow, that there is any cause sufficiēt, to make his members hate one ano­ther, [Page 56] whom he hath tied in the bond of peace, by such mighty knots? Especially right lothsome is it to him, to haue his name vsed for a pretence of such hatred, which aboue all names, is the name of loue and peace. Surely Christ knowes, that when men in this kind pre­tend to serue Christ, they indeede serue Satan. Hee knowes that vnitie is the preseruation of his king­dome, and diuision, the de­struction of all kingdomes. Therfore if thou wilt please Christ, preserue his King­dome by preseruing vnity; it pleaseth not the head, to haue his member, brused, bitten, or hurt. He allowes not the member of greater [Page 57] knowledge, to bee proud ouer a member of lesse knowledge, much lesse to make their difference of knowledge, a ground of hatred. He himselfe forgiues this ignorance and errour, for which thou hatest thy brother, and offers vp his bloud to the Father that he may be forgiuen. Yea hee loueth this brother not­withstanding his error, and what art thou then to hate one whom Christ loueth? Euen thy selfe also (though perchance thou thinke it not) art by Christ, borne with, and forgiuen for grea­ter errours and ignorances; for of thee and vs stil, Christ knowes this to be true, that yet wee know but in part. [Page 58] Therefore thou that pre­tendest to please thy Head, bee truly conformable to him, and thou shalt indeed please him. Loue where he loues, and beare with him with whom he beareth. O­bey that new commande­ment of his, That yee loue one another. Expresse this loue in instructing thy bro­ther, if he be ignorant; and hate him not, though he be so weake, that hee cannot receiue thy instruction. He is yet grounded on Christ, hee is yet a liuing member of Christ, he is still a souldi­er for Christ; therefore still ioyne with him, and com­fort him in the battels of the Lord. Take heed thou quench not that which [Page 59] smoketh, nor beate downe the weake hands, which should be lifted vp against Satan, and that thou dimi­nish not one of Christs Band. But assemble rather, incourage, and vnite the ar­my of God, perswading them to grow strong by growing on; that so being mutually strengthened by vnion, we may be more vic­torious in our fighting for God; and ouercomming, may be admitted to eate of the Manna which is hid, and to reigne with Christ for euermore. Let vs bee glad of company in this our pilgrimage to heauen, and farre bee it from vs to lessen it by diuision. But let vs reioyce when any saith, [Page 60] though in some infirmitie, Let vs goe vp to the house of the Lord, to the Citie of the liuing God.

God is one and immuta­ble, so may we as certainely know what he will be here­after, as what he hath been alreadie. Heretofore if men feared him, they might bee without all other feare, for he was their Father, Defen­der and Maintainer. This hauing been tride, we say it is certaine, and with as much certaintie may wee pronounce of the time to come, that if we feare him, he will also to vs be a merci­full God. Let vs not ther­fore doubt any change in him, but in our selues; and [Page 61] striuing by all holy conten­tion, praier, fasting aud wat­ching, to keepe our selues stedfast toward him, let vs assure our selues, that hee is the Rocke immoueable, whom we shall euer find in one and the same place.

If God commands vs to doe a thing, and all world­ly profits and pleasures mustering themselues toge­ther, like the kingdomes of the world before Christ, perswade the contrary, wee must then winke with the eie of flesh, and so not see, or at least, not regard any of them. But then looking wide open with the eye of faith, let vs stedfastly behold God and his glory, remem­bring [Page 62] our dutie to him, our couenant with him, our happinesse in him. If thus we can guide the eie of our soule, that it looke on the things eternall which are not seene, and not vpon the things temporall, which may be seene, we shall be al­lured forward toward that Kingdome of rest, where our hope is fixed, and wee shal passe along as pilgrims, through this world of lusts, vnhurt and vnhindred by them.

Christ as he tooke flesh of the Virgin, so was he the sonne of Adam, which hee was, to bee subiect to the Law laid on Adam; that by subiection to it, hee might [Page 63] fulfill and satisfie it. But Christ as he was begotten of God, and one with the second person, so was he an Adam himselfe, euen a fa­ther of mankinde, by a new kinde of generation; and the first Adam from whom Christ came, must by Christ be begotten if he will liue in the new world, euen the new heauens, and the new earth. Thus wee see two rootes of generation, one carnall another spirituall, one ingendring to bon­dage and death, another to life and happinesse. Wee must pray to the great Hus­bandman, that hee will cut vs off from the first roote, and ingraffe vs into the se­cond; for he that commeth [Page 64] after, is preferred before, for he was before. Then are we translated from death to life, then are we Citizens of the new Ierusalem, wee are passed from the old things which must be blotted out, and are come into the new world, which abideth for e­uer. Where bee now these pedegrees from Adam, and the sonnes of Adam with their swelling glory? They often come forth to amate Gods children of low de­gree, yet are these the pede­grees of death, they prooue their owners to be the glo­rious sonnes of sinne and mortalitie. But, O the in­finite happinesse, and pri­uiledge of the sons of God, borne of the best Father, in [Page 65] the best image, to the best inheritance! God their Fa­ther begets them to his owne image, and becomes their inheritance, in whom is the fulnesse of glory, be­yond whome is nothing, and therfore nothing to be sought beyond him. Let vs in comparison of this new birth and life, despise the glory of earthly birth, and earthly life, not as if we had neither eminence of birth, nor pleasures of life, (which perchance was a reason to Philosophers, but must not be to Christians and to ma­ny it needs not) but because they are grosse, miserable, and base in respect of the other. For this cause let vs especially dote on our hea­uenly [Page 66] pedegree, and celesti­all happinesse, growing still stronger in loue with hea­uen, as we grow nearer vn­to it. Let vs refuse to be cal­led the sonnes of Pharaohs daughter, in respect of be­ing the sonnes of Pharaohs Creator. And though this descent and inheritance be inuisible, yet therefore are they the better; for that which may be seene, shall vanish away, but that which may not bee seene endures for euer; that which may be seene, is grosse, but that which may not be seene is pure and glorious, and only discernable by a glorified sight.

Gods time and our time [Page 67] are often different; but surely he that is wisest, ap­pointeth the fittest times. Accordingly, God who is wisedome, giueth both meate and all things in due season. Let vs therfore with patience surrēder our selues vp to him in all our necessi­ties, suffering willingly his time, to be ours. For he will come though he seeme to tarry, and that in the fittest time, ( Luk. 18.) his com­ming being quicke enough in his iudgement, when sometimes it seemes slow to ours.

The children of Anak and Achitophel, out of the acknowledgement of their owne strength, and cun­ning, [Page 68] thinke that if God would haue any seruants, he would chuse such able men as themselues, and not the meaner sort whome they despise with the Phari­sies, saying; Doth any of the Pharisies beleeue in him, but this base people which is accursed? Againe, they are perswaded, that if God would not finde out them, they could finde out God, sooner then the simple swaine, that beleeues, as they thinke, only out of a low spirited feare. But let them know, that the more earthen the vessell is, the more is the glory of him, that doth great workes in it. For the basenesse of the vessell puts away all the [Page 69] glory from it selfe, vnto God. Therefore according to Gods speech of Gideons armie; They are too many for me, to ouercome Midi­an by them, wee may say of these iolly men: They are too good for God to worke his glory by them: yet humility acknowledg­ing all sufficiency to bee from God, and to bee no­thing without him, might take them downe, and so make them fit for God. But as for the finding of God in Christ without his owne light, surely they may as well finde the Sunne in the night, and the secrets of the spirit of man, when the man himselfe is silent. God must shine, if hee will bee [Page 70] seene; he must both tell his secrets, and giue an vnder­standing to conceiue them, if man shall receiue them. As no man can see God & liue, so no naturall man can see Christ who is God, as long as he liues a meere na­turall man. He must dy; and especially to his owne wise­dome; and his very sight, which hee magnifies, for clearnes, must be acknow­ledged for blindnesse, and be brought to be cured by the lightsome Spirit of Christ, which then will shew him from whome it selfe proceeded.

We are gods, and not our owne; so are our children, by creation, if not by sea­ling. [Page 71] Why should we doubt that God will not prouide for his owne, and in this doubt seeke to piece out his prouidence, with a di­strustfull prouidence of our owne, which indeed at the best, is but a shrid of his. Surely our selues and our children, being more his then ours, and his loue to his owne, being purer, and wiser then ours, we might rest well contented with that portion which is gran­ted by him, to our lawfull endeauours. For the hea­uenly Father, giueth good, yea the best gifts though the earthly fathers would faine sometimes giue grea­ter ones. But the greatnesse which the earthly desire, is [Page 72] earthly, but the good (which also is great) that the heauenly giues, is hea­uēly; And this God knows to be a substantiall blessing, for it is blessednesse it selfe, stretching beyond time, & reaching in place aboue moth and rust. Be we then thankesgiuers, & not mur­murers, when wee or our children, haue store of grace, though with little wealth; for we are then ve­ry rich in the true treasure, though not in the vanish­ing; and our Father hath prouided for vs many ci­ties, and a large inheritance ( Luk. 19. 17.) in the land of the liuing.

The Scripture hath au­thority, [Page 73] & selfe-vpholding in it selfe, because it is the word of God; and this it hath, and is, whether men receiue it or not. Truth is as much truth whē it is not acknowledged, as when it is. But the true manner of receiuing it is this. At first the Church inlightned by Gods Spirit, saw & beheld in it the truth of God, recei­ued it, and commended it to all to be beleeued. Now the learners of Christia­nity, receiue it first on this commendation of the Church, before by it they receiue the Spirit to dis­cerne it; As children be­leeue rules giuen by their Masters vpon trust, before that by the rules, they come [Page 74] to the knowledge that they are right rules. But after ha­uing beene inlightned by the Spirit, they receiue it then, vpō their own know­ledge, as the first Church did. And thus proceeding they come at last to iudge the Church it selfe, by that word, which before they receiued from the Church. So while I am a naturall man, I receiue the word of men; but when I become a spirituall man, which discer­neth all things, I then dis­cerne it to be the word by the Spirit. And the beleefe which comes from this spi­rituall discerning, is truly and onely faith, the former is only credence and trust; the one hath the very [Page 75] word for the obiect there­of, the other, the persons of men. Now miserable is the estate of that Church that hedgeth in men within that trust, and neuer doth suffer them, or at least incourage them to proceede to faith. Where it is taught that it is sufficient to beleeue the Church, there mans minde is perswaded to rest in that beleefe, and careth not to beleeue the word for it selfe. Such a perswasion fastneth the eye on men, and turneth it from the word of light which giueth light to the simple, and might, and would be seene it selfe. Indeede it is an ex­cellent couer for a bad Re­ligion, for it keepes men [Page 76] within the pale of securitie since they must aske their teachers only whether their teachers bee deceiued. By the same rule may the Al­coran also be established, or any the most pestilent He­risie, if men must bee boun­ded by their teachers, and not looke beyond their teaching. But farre more blessed are they, if they be also blessed with thankful­nesse, who may looke Di­uine truth in the face, and loue it for the beauty which themselues behold in it. And as men haue hap­pinesse hereby, so hath God his glory, who scorneth that his word should haue men to giue their word for it. It is a word that standeth by [Page 77] it selfe, it approoueth it selfe. And lest men should say, that the former trust helpes the weakenesse of men, and not of the word; they shold know, that God hath taken course himselfe, that man should not still continue in such a weaknesse, that still might neede such helpe. For as he giues the word to shine from without, so hee giues his Spirit to shine within, that the light of the Spirit might apprehend the light of the word. Let vs not therefore forsake this inuincible rocke of Chri­stian religion, euen a self-ap­prouing, and selfe-establish­ing authority of the word. For as hreby it is strong in it own strength, & so beareth [Page 78] it selfe vnmoueable, against all exception, so herein it excelleth all errors and he­resies, since none of them can stand in their own pow­er. Bee this then the priui­ledge of the word, neuer to be lost.

There are in man naturally, three knowledges of good and euill: one of rea­son, which is true, as farre as reason guides it. Another of instinct, imprinted into the nature of man at his creation; such a knowledge thinks it good to loue our children, to relieue the di­stressed, and thinks the con­trarie euill. Hereto is ioy­ned that naturall affection, which Paul commends, [Page 79] Rom. 1. but in this some­times is excesse, sometimes defect; and therfore it must be aduanced or lessened, as the measure of reason re­quires. A third is of lust, and somtimes called by vs humour, which esteemes things good or euill, out of some blind affection, not for any reason or iust cause. So some loue killing, and hate mercy, some loue trouble, and hate quietnes, some loue nothing but wealth, some vtterly neg­lect it, some thinke fame to be good, and honestie foolishnesse. This came with the fall, and hereof we must take heed in all our actions: for this is that dark­nesse, which brings foorth [Page 80] the workes of darknes, and leades to eternall darknes.

The things of the next world, are as certaine as these heere: for the same word that said, Let these be, and they were; saith also, There are such incompre­hensible things prepared for them that loue God. They are as certainely known by faith, as these by sight; as truly, though not so largely. For Moses saw them certainely; else per­chance for them would he not haue forsaken the cer­taine pleasures of sin. And the Word saith, that his faith truly saw God; and no one true thing, is more true, then another. Againe, the [Page 81] things inuisible, are certain­ly better then the visible: for holy men haue euer de­spised the present for those to come. The hart can con­ceiue temporall things, but not eternal; and that which is of God, is infinitely infe­rior to God himselfe. But what is the reason then that we chuse them not, being certainly knowne, and farre better? The reason is, be­cause our station is natural, elementarie and grosse, and likenesse makes loue onely to like. Therefore also the things aboue being super­natural and pure, must haue a minde of like temper to loue them. There must be a new station, a second worke, euen stinting and [Page 82] crossing nature. Yea, wee must haue a minde lifted a­boue nature, to loue things aboue nature, wee must bee raised aboue flesh into an heauenly knowledge, to see heauenly truth, not sinking with beasts into the low re­gion of seeing, touching, and tasting. Thus lifted vp and made spirituall, we shal discerne and approue spiri­tuall things, as the naturall man doth the obiects of na­ture. Therefore let vs im­portune God, the Father of this better nature, that hee will distill into vs some drops of that heauēly dew, which may giue vs heauen­ly mindes, and make vs to loue the things of heauen, as much as flesh and blood [Page 83] doth things of earth. Surely vntill then, the wise Natu­ralist, thinks happinesse fol­ly; and then the spirituall man demonstrably seeth and prooueth all present things to bee vaine vanitie. Vntil then we are but great children, or brute beasts concluded vnder the sen­ses; and we then onely are men, whē we get the image of God our Father, which both knowes him, and is knowne of him. Such were they whom God made at first, & such are they whom God now makes againe.

If euery thing bee desira­ble according to the bene­fit thereof, then either pro­speritie or aduersity may be [Page 84] loued, and neither determi­nately hated or cōdemned. For either is very profitable to a man, and most com­monly, aduersitie. Let vs therefore cease to despise it in others, or impatiently to beare it in our selues, since aduersitie hath whipt many to heauen, when prosperity hath coached more to hell. Let vs leaue off, with chil­dren onely to desire plea­sant things, and growne in­to men in Christ, let vs de­sire wholesome things. It is better in good sadnesse to be saued, then in good fel­lowship to be damned.

The Church truely and rightly calleth God her sal­uation. By God is not one [Page 85] person only meant, but the whole three persons. For God the Father, through his Son, by the holy Ghost, saueth vs. God the Father, principally out of a funda­mentall loue elected vs, ap­pointed & gaue the means, by which this election might produce saluation. God the Sonne princi­pally did put himselfe into the very work of our salua­tion, and became the maine matter, meanes and treasu­rie thereof. God the holy Ghost principally distribu­teth and imparteth by par­ticular gift and application, the saluation, which was fore-ordained by the Fa­ther, and is treasured vp in the Sonne. So the whole [Page 86] Trinitie ioyneth together in this our happinesse, it be­ing absolutely necessarie toward our saluation, that there should be an election and appointment of the meanes, an actuall exhibiti­on of the meanes appoin­ted, and an actuall applica­tion of the meanes exhibi­ted. Therefore when wee say, we are saued by Christ, we meane not, that wee are saued by the second person onely, and the humane na­ture vnited to him: but with Saint Paul we meane, that whole God was in Christ, and reconciled the world to himselfe. Accordingly in our due thanksgiuings, whē we praise God for his gifts toward the new life, we as­cribe [Page 87] glory to him for our Election, for our Iustifica­tion, for our Regeneration, which are the maine works of our saluation, and are the ioynt-workes of the vndi­uided Trinitie. But yet we can follow this truth no farder, then it goes before vs. Therfore when we come to regeneration, there must we stop and looke no fur­ther for saluation, for there­in is our saluation accom­plished, and all the parts thereof perfected. If after we will goe on to workes as to further causes of our sal­uation, we goe beyond the truth, being past the God-head, and come vnto man. For though it may be said, that God worketh these [Page 88] workes in man, yet man ioyneth therein with God. Now the saluation of man is deriued into man from God alone, and is then ab­solute and full in parts, whē Election, Iustification, and Regeneration, the absolute and only workes of the Trinity, haue wrought vp­on him. For regeneration hauing put into man, the seede of God which is the seede of life; Man is then translated from death to life; and hauing begotten him the Sonne of God, hee is then the heire of promi­sed glory and eternitie. In­deed works comming after the state and right of life and glorie, their goodnesse, as it comes from God, so it [Page 89] shall be rewarded by God, increasing the degrees of that glory, wherein before we had an vndeniable pro­perty, and title. Therefore works adde not a new part of saluation but only in­crease the issues, and fruit of a part formerly posses­sed. Accordingly doth the Diuine song of that rauish­ed soule, orderly declare Gods sauing of vs from our enemies to goe before our seruing of God, in holinesse all the daies of our life: So workes themselues are pla­ced, as fruits of our saluati­on, and therefore the glory giuen to workes, is but as the fruite of the fruite of saluation. But why then shall it be said; Come yee [Page 90] blessed, for ye fed mee; and blessed are they that keepe the commandements, that their right may bee in the tree of Life; So that good works seeme to iustifie and saue in the day of iudge­ment. Herein comparisons may inlighten, though not prooue. If a man haue a wife of a suspected life, whose many children when the dying husband calleth before him, hee saith to those that liuely represent him; Come to mee the true sonnes of Mee your Father, you truely resemble mee, therefore to you shall bee giuen the inheritance of your Father. Here for their countenance and propor­tion is the inheritance ad­iudged [Page 91] to them, yet is it not for that indeed giuen them, but because thereby they are iudged to be sonnes, for which Son-ship, the inheri­tance is verily giuen them. So doth God in his great iudgement, he will iudge men to bee his sonnes by their good workes, it being impossible that good works can come from any cause but Regeneration, and for the regenerate sonnes, was the kingdome of glorie long agone prepared euen by that election which was before the world. So the word, For, doth not still im­ply the cause it selfe, but sometimes an inseparable signe annexed to the cause, as if it should be said: My [Page 92] sonnes are heires of my kingdome, & those which are my sonnes, and they only bring forth the works of loue; these workes haue I seene in you, therefore do I acknowledge you to bee my sonnes, enter into your Fathers ioy.

There are two things without in the word, which witnesse it to bee excellent aboue nature; A supernatu­rall truth, and a supernatu­rall holinesse; There are al­so two supernaturall things within a Christian, which ioyne their inward witnes­sing to the outward; A su­pernaturall inlightning, to acknowledge, and beleeue this truth; and a supernatu­rall [Page 93] vertue changing the will into a conformity with this holinesse. So in the mouth of many witnesses standeth firme the truth of diuine truth.

Man and the earth are growne wilde by the fall of Adam, both bring foorth weedes of their owne na­ture. But as the earth is cu­red by husbandrie & good seed, so by the regeneration of Christ the chiefe hus­bandman, and the seede of the word, man is brought into a fruitfull nature, and hath a remedy for the first Adam by the last. Blessed be the word which is God, and reuerenced and desired be the word of that Word [Page 94] which is of God, for of them is our life and health.

As a man in his first con­uersion yeelded himselfe into a generall submission vnto the spirit, so must hee doe in euery particular acti­on; and then most resolute­ly when sin tempteth most strongly our selues. Wee made our couenant at first for the whole, and continu­ally we must performe the parts of the promised whole. When we gaue our selues to the spirit, of dead branches to be made liuely branches, withall inclusiue­ly, we gaue our selues to bring forth the continuall fruite of liuing branches; which is done by a conti­nuall [Page 95] sucking of life from the spirit which quickneth vs. Now if we rest conten­ted onely with our first in­grafting, though the Al­mightinesse of him whose seed is immortall, and who wil not faile of his end, may preserue vs aliue, yet do we what wee may to kill our selues, and to falsifie our co­uenant with him: who therefore beeing offended will chastise vs with tem­porall iudgements, and de­sertions, and will shew that when hee is angry he is a consuming fire. But let the true sonnes keepe neere to their father, let them keepe close to his spirit, moouing at euery motion of it, and filling the wants in their [Page 96] Lampes with the continu­all oyle thereof; for this spi­rit is our very life and the witnesse thereof; By our ge­nerall resignation this life entred, and by particular re­signation this life increa­seth; so the more we sow to this spirit, the more we shal reape of life eternal. Again, as a mā in his great & main conuersion from a sinner & guilty, to a sanctified and iu­stified man, goeth ouer him­self in general with y ^t iudge­ment of the Law, whereby finding himselfe a man of death, he flieth vnto Christ, who baptizeth him from his guilt, and sinfulnesse by his Bloud and Spirit; giuing both his actuall righteous­nes; and the spirits habitual [Page 97] righteousnesse; so after the committing of euery parti­cular sin, we shold go ouer it with a particular iudgment of y ^e Law, wherby acknow­ledging it to be a worke of death, wee should flie to a particular applicatiō of the great Baptisme: that so put­ting away the particular guilt of that sinne by the washing of Christs blood, and the particular vnclean­nesse of that sinne by the washing of Christs Spirit, we which before were generally clensed and iustified, may also haue a particular and continual clensing and iustification. For our in­ward and outward Bap­tisme though at once per­formed, is of continual vse, [Page 98] and daily wee must haue a recourse thereto (to wit by the outward remembring and passing to the inward) that the stocke of iustifica­tion, and sanctification at first imparted may be daily applied, and distributed to our particular necessities. And thogh being in Christ we haue in him iustification and sanctification, yet God expecteth wee shall not let either of them shift for it selfe, and to worke on vs, not working therwith. But hee looketh that daily sin­ning against him, we should daily offer vp to him the iu­stificatiō of Christ to purge away the guilt of sinne; and daily request of him the Spirit of sanctification, and [Page 99] the increase thereof to purge away the defiling of sin. Thus doing we keepe our selues in cōtinuall pure­nesse, and to be pure wee must do thus; And because the latter is most painfull but absolutely necessary, we must giue great heede ther­to. For all sinne leauing on vs guilt, and a staine, the guilt is not ordinarily for­giuen except the staine bee taken away; therefore as oft as we would be forgiuen of the guilt by Christs bloud, let vs aske Christs Spirit to wash away the spot contra­cted by sinne. When Dauid will hopefully pray to bee deliuered from bloud-guil­tinesse, hee must pray also, Create in me a cleane hart, [Page 100] and renew a right spirit in me. Thus must the sonnes and daughters of God put away euery vncleannesse from among them, beeing perfect in their purposes and endeauours, as their heauenly Father is perfect. And when they intreate this Spirit to clense the ble­mish of their soule, they must doe it with a submissi­on to the spirit, to be whol­ly guided & changed ther­by, and particularly to haue that very sin slaine, which before defiled them; that the spirit may be as it were reuenged on the sin which grieued it, and that it may be restored to the true place and power thereof, euen of raigning & dominion ouer [Page 101] vs and our sinfull lusts; from which it was degra­ded by that rebellious sin­ner, which therefore must now bee subiected and cast downe vnder it.

Death in respect of this life seemeth to bee a great euill, because it is an end of life, and of all the pleasures thereof. But the same death is rather a most excellent benefit which putteth vs out of this life subiect to e­uill, and whose natural hap­pinesse is in the creature, in­to an eternall life beyond the reach of euill, whose happinesse is the enioying of the infinite fulnes of the Creator, in whom the good­nesse of the creature is also [Page 102] included. Therefore death is a gate, whose neare side, though it seeme couered with blacknesse, yet the in­ner side is couered with shining gold, and the purest light hath her dwelling there. Let vs therefore with the holy men of God by faith, looke to the farther side of this partition, let vs pierce beyond darknes vn­to light, beyond the shade vnto glorie, not sticking al­together with the blind multitude on the darknes, which is on this side, as bounded therewith. Then with Paul shall we crie to be dissolued to be with Christ, wee shall so admire the in­side, that wee shall despise the outside; wee shall with [Page 103] the holy Martyrs & Saints push at this gate, saying, O­pen the euerlasting doores, that wee may enter in vnto the King of glorie. Besides, if wee will looke from our selues to other creatures, wormes, birds and cattell die for the profit of men, yea for their pleasure; yet man created them not, nei­ther can claime any right to this power of their liues, but by gift. But God by cre­ation hath a right to man, and for his glorie hath ap­pointed man to die, which oweth infinitely more to God, then the creatures to man: yet man is loth to do that for God, which with­out feeling he will haue the beasts doe for him. But, O [Page 104] man, yeeld to thy Maker, be thou for him, who hath made the beasts for thee, and therefore himselfe. Breake not this appointed order: thou hast this additi­on of comfort, thou goest to happinesse when thou diest, and so God doth not kill thee, but call for thee. He takes thee not from be­ing, but alters thy being, and makes it better; follow him gladly therfore, remo­uing thee to blisse: and the Law which thou willingly allowest on the creature to his extinguishment, allow also vpon thy selfe for thy aduantage. But if thou wilt not yet away, thou must, thou maist lose the bene­fit which might be made of [Page 105] it, but escape thou canst not; the decree of heauen must stand in despight of thee; and to conforme our selues to it, is our chiefe wis­dome and ease.

Many things are trou­blesome and full of worke; one thing is easie, readie and mannageable. Many things can tend no farther then this world, which ten­deth but to vanitie and cor­ruption; one thing tendeth to eternitie, and to happi­nesse in eternitie. Againe, these many things leading to vanity, hinder much that one thing which leadeth to eternall felicitie. Let men therefore chuse that one which is easie, and rewar­deth [Page 106] with happines, rather then the many which com­ber vs, only for vanitie. But especially let them be­ware, that with those many things of vanitie they com­ber and hinder not that one thing of felicitie. Let them beware, that with temporal trouble, they purchase not trouble eternall; and so take paines neuer to bee out of trouble. Many there are, who haue a smoking flaxe of religion in them, and am­bition or couetousnesse al­lureth them to put into their harts, the many things which are combersome, thinking still to retaine roome for that one thing which is necessarie. But by little and little the many [Page 107] things so possesse the heart, that the one thing is thron­ged out, and the smoke which might haue been a fire, is no longer a smoke. Thus doe they kill the spi­rituall life which began in them, and with many cares buy death eternall. But pit­tie your selues, O ye sons of Adam; know your strength, and take heed you sell not your soules for the whole world. Some indeed haue a greater force and dispatch to turne ouer many world­ly businesses, but take heed thou ouerlay it not. Some are weake, and a little ouer­throweth them. Let not a horse vndertake the bur­then of a Camell, and let neither goe beyond his [Page 108] strength: the surest way is, to bee faultie (if on any side) on the best, and su­rest side; therefore bee sure thou allow enough to that one thing which is necessa­rie, though thou abridge and lessen those many things, which are trouble­some and transitorie. But if thou fillest and ladest thy selfe with care, thou becom­mest indeed a Camell, euen a beast of burden, thou canst not goe through the eye of the needle, thou hast too much about thee, to goe in at the straight gate of the Kingdome of heauen.

Mankind hath rooted in it a facultie, or rather an im­potencie of desiring, which [Page 109] cleaueth fast to him through his whole life. Whatsoeuer outward changes befall, or whatsoeuer prosperity without change, there is a roote of lust and desire in man, which still will bud foorth; and if it fasten on nothing to be desired, it is in paine, and desireth earnestly to desire something. The rea­son of this, is the saying of Christ, That which is born of flesh is flesh: to wit, that which is borne of fleshly lust, is lustfull flesh, the ef­fect is like the cause. Hence are those endlesse desires, which are euer reaching, though without need, with out vse. Hence it is, that the man who is ignorant of his owne nature, so often de­ceiueth [Page 110] himselfe, while as often hee telleth himselfe, that such a thing had, hee will leaue desiring. For e­uen after that had, hee de­sires afresh, and on that ve­rie thing ofttimes whereby hee thought to bound the old, he raiseth a new desire: the whiles hee perceiueth not, that himselfe is still the cause of his desires, and not the obiects; so that whiles he is himselfe, hee shall still desire: Indeed when a thing desired is enioyed, the de­sire seemeth to cease, and then man thinkes hee will desire no more. But that is but one single desire, which ceaseth by the obtaining of that his obiect, the power of desiring still remaineth [Page 111] vnslaine, and is no more ta­ken away, then a roote by the breaking of a single branch; therefore it still newly buddeth out, and makes endlesse worke, vp­on the ende of one desire, sending foorth a new. But what remedie is there to this euill? Surely we must not run so much to obiects thereby to satisfie and quiet desires, which is endlesse; as to our selues, to kill them all in the roote. But this e­uill cleaueth so fast to man, that except man can be vn­twined frō himself (which is also very hard) it seemes impossible to bee cleared. And this very thing that is impossible to man, is possible to God, and done [Page 112] by God. He by regenerati­on putteth a new man into vs, which eateth out the old man corrupt through these deceiuea­ble lusts. This new man teacheth and mooueth vs to denie the lusts which fight against the soule. It changeth vs and our na­ture, and makes vs dead vn­to lusts, and aliue vnto truth and reason. Therfore if wee will bee at rest in our selues, and keepe a perpetu­all Sabbath in our soules, let vs pray for this godly nature vnto God the father of it, which may free vs from this slauerie of lust, (that like the Egiptian bon­dage still sends vs about to seeke worke for our selues) [Page 113] and may put into vs holy, reasonable, and measured desires. Let vs giue our selues wholly to be led by the light and motion ther­of, taking no care to fulfill the vnlimited lusts of the flesh; And surely this world of vanitie is not worth a long or large desire, neither is the lustfull desire of any thing, more then a sicke­nesse & labor of the mind, and no helpe to the thing desired.

As a man Regenerate hath two natures in him, so haue tēporall euils which fall on him, two natures and effects instilled into them from the former two. For first by the old man [Page 114] they haue a taste wholly bitter put vpon them; they are to it proposed and be­held as punishments, euen the strokes of God hating and afflicting. This made many holy men cry out in their agonies that God ha­ted them, that hee did set them as Markes, that they were borne vnto sorrow and darkenes. But the god­ly nature which wee haue from Christ, touching these afflictions when they touch vs, turnes them as the wa­ters of Marah into whole­some sustenance, yea into medicines; For Christ is a­ctiue euen vpon his passi­ons, both in himselfe and his members. And as all such troubles are sanctified [Page 115] by the touch thereof, so doth the same nature in­wardly teach vs that these chastisemēts are the strokes of a louing Father: & with­all it so comforteth and as­swageth our soules with the oyles therof, that we reioice amid tribulatiōs: & among the complaints of the old man, there often breake forth pangs of ioy sent from this holy and blessed nature, as wee finde in the writings of the Prophets. Let vs therefore in our suf­ferings not so much looke to the outward shew of temporall euils, but goe in­wardly into that temple of ours where the holy Spirit dwelleth, and there let vs aske aduice of it, & inquire [Page 116] what they are; This Spirit will answer vs with com­fort, that they are blessings, that they are blessed to vs, that they cure vs, beeing heauenly exercises imposed to suppresse our corrupti­on, to keepe our new man actiue and able, & to make him bring forth the fruite of patience, and righteous­nesse. And if we hearken with beleefe and rest to the spirit thus informing vs, we shall see the promised ef­fects, euen increase of san­ctification and glorificati­on.

Most rightly doth the wisedome & grace of God informe vs against lust, which is the maine roote [Page 117] of sinne, a mistresse of folly, & an inuenter of torments. It is still begetting of sinne, for still it setteth vs either a­gainst God, or holdeth vs from him, by committing euill, and omitting good; it wrappeth vs in continuall folly, for it selfe is blindnes and possessing the vnder­standing neither seeth it self, neither suffers it to see. Accordingly it imployes man in many endlesse, vn­profitable yea impossible proiects, which condemne the man that laboureth in them of a darke and decei­ued iudgement, and with­all punisheth him for it; It filleth our life with tor­ments, for whereas enioy­ing, is the comfort & chiefe [Page 118] portion out of this life, lusts neuer suffer men to enioy, or at least not long, but sets him still on new worke, and spurres him vnto new tra­uailes. It tells the minde that which thou hast is no­thing, except thou haue some other addition & in­crease: that which thou art is nothing, except thou some way increase it thy selfe. So is the soule still dri­uen from her rest, & made a Lackey to trudge on the businesses of lust; Amidst which trauailes she meetes with many crosses, feares, griefes, which like theeues and wilde beasts stand rea­die for them which go that dangerous way; how much better were it for the soule [Page 119] to cut it selfe off by diuine circumcision from this ac­cursed lust, and to ioyne it selfe to grace, the contrarie and remedie thereof? For grace will draw vs nearer to God our happinesse, it will make vs to rest in God, and by conforming vs to him will both please him and blesse vs: it will be a light to our soules, euen a day-starre in our hearts, shewing vs waies right profitable and possible; it will ease vs from many harsh and laborious seruices, teaching vs to be­leeue, that it is farre better to walke in the sight of the eye, then in the lusts of the flesh.

There are many consi­derations [Page 120] which would al­lay the swelling of Ambiti­on, if they were as duely ap­plyed to it by reason as glo­rious obiects are to it by corrupted nature. Now since with naturall men, na­turall thoughts fit best, let vs talke with them in their owne language. It is a con­fessed thing by all that vn­derstand this life, that en­ioying is the height & vt­most of life, and the more solide and hearty inioying, the higher is that height. This being chiefest, to that should the minde chiefely aspire; for if it goe to that which seemes higher, but is not, it sells substance for shadow, and being, for see­ming. Now if we inquire in [Page 121] what estate this enioying is greatest, we shall finde in that wherein naturall, and as we terme them, kindly affections, and desires, haue most satisfaction. For in­deede what comparison is their betweene the imagi­nation of being pointed at for greatnesse, and the so­lide sweetnesse of being lo­ued of a wise and honest friend? What comparison betweene the officious and hartles complements of ser­uice-offring-flatterers, and the obsequious loue of a chaste wife, and dutifull children? what equality be­tweene the delicate inuita­tions of a dainty feast vnto a cloyed stomacke, and the sweetnes of plaine fare to a [Page 122] naturall appetite, which de­sireth it not▪ beeing desired of it. If these be the better comforts of life, and that life is better which hath most of them, then in a meane degree and not still in the greater is the best portion of life. Therefore it is not amisse for men sometimes to aspire down­wards euen to the conditi­ons of an estate beneath them selues. This I set forth not as perswading an vni­uersall priuatenesse (which as mans ouer-spreading ambition will euer make impossible, so it needeth not) but only in a publike fortune to carry a priuate minde not swilling in too generall and large desires, [Page 123] but bounded within natu­rall, and becomming affe­ctions. And this, not to make a heauen of it on earth, as the Philosopher in vaine assayed, in a world so throughly tempered and seasoned with misery; but to draw men vpon pro­fitable and aduantageable termes into the most quiet and orderly compasse of life; that the order and qui­etnesse thereof might allow roome for the practise of some course profitable to the Commonwealth, and especially to the contem­plation of a better life. For these are too much put out of minde by swolne Ambi­tion; that oft so takes vp the whole heart, that it [Page 124] thrusts this present life, the countrey wherein life was receiued, and that country where only true life and happinesse shall bee, be­yond all care and remem­brance.

The pleasures of this world after they are past, (and after they begin they are going to be past) are as much nothing as if they had not beene. Therefore whē sinfull pleasures tempt vs, let vs thinke, that if we by Religion put them not from being, they will euen by beeing put themselues from being. Wherefore let vs much rather choose, that grace should make them to bee nothing, and to per­forme [Page 125] an acceptable worke to God, which shal haue his reward, then giue them leaue by their owne nature to bring themselues to the same nothing, and yet to leaue guilt behind, and ob­ligation to punishment. But if the mind will needs dote on dying pleasantnesse, let the same mind at that same time know and beleeue the pleasure of seeing Gods face, infinitely to exceede this both in quantitie and in qualitie, and that it shall as certainely appeare to vs hereafter, as these doe now, if wee refuse these for it. There is no ods that may disswade vs, but presentnes of the one, and futurenesse of the other; which being [Page] againe vnmeasurablely o­uerwaied by aduantage of excellencie and eternitie, should so mainely carry vs, that we should despise the presentnesse of all sinfull pleasures, much more then Iacob his next present seuen yeeres libertie for Rachel; or one that proueth masteries his present ease and pleasure for a corruptible crowne.

The affections of man are vsefull and commenda­ble, meeting with fit occasi­ons, and limited by due measure. But they are com­monly inordinate among vs, and lay hold on wrong obiects, or on true in wrong measure. Ioy is good, yea necessarie, when Gods loue [Page 127] is beheld and considered. And ioy is good, when Gods blessings are powred vpon vs, for euen that ioy is the gift of God: but ioy oft transgresseth; for it re­ioyceth more in the bles­sings, then in God; and it is too liuely in temporall things, and too dull in eter­nall. Yea, it reioyceth som­times in sinne, our owne or others, which is a ioy in the place of sorrow. For sorrow, though hated, is also very profitable, and excellently meete for the sinfull and miserable estate of man. Sinne, when it hath myred the soule, by repentant sorrow hath the filth, (though not guilt) washed away, and indeed the guilt [Page 128] is not washed away by Christ, vntill the filth bee washed away by spirituall sorrow. For as long as the dregges of sinne lie on the soule vnbathed in repen­tance: so long the blood of Christ, as it were, lotheth to come neere it. Againe, sor­row fitteth excellently the, estate of vanity and misery, that our looke being sad, our heart may be made bet­ter; and that griefe may stirre vs vp to apply our hearts to wisedome, where­by wee may escape through vanitie and misery, into im­mortalitie and happinesse. But sorrow is often faulty, when it sorrowes more for losses, then for sins; which in effect is more for losses [Page 129] of this life, then of life eter­nall. It is faulty also, when it is stubborne against spi­rituall ioy, and will not let the hart reioyce in the mer­cy of God, though he bid it reioyce continually; yea hatred it selfe is good, yet in one only cause, when it is a­gainst men that hate God; for then may we hate both their wickednes, and them as our vtter enemies. Yet wee must beware wee hate not men for some single sinne, who otherwise striue to liue vprightly; for in ma­ny things we offend al, and haue need our selues in such cases often to be spared. To such belongs the Spirit of meekenes to restore them; and if Dauid say, I haue sin­ned [Page 130] against God, the Pro­phet must say, Thy sinne is also forgiuen thee. But the habitual and greedy sinner, that putteth God far from him, and in defiance saith, Who is the Lord; this man is odious, and Iehosaphat shall be bitterly chidden if he loue them; yet the bond of charitie may still hold on, which must watch that our hatred be for Gods sake onely, and not our owne (for man ought not to hate man in his owne behalfe.) Beside this, charitie must pray for the amendment of him; for charitie to man desireth the preseruation, not the destructiō of man, as farre as it may, without▪ offending the charitie of [Page 131] God. But summarily to bring all affections into their true vse and proporti­on, let vs finde out both their vse and measure in the word of light, kindling or quenching them, lengthe­ning or shortning them, ac­cording to the direction and line thereof.

The best knowledge hath been anciently thought to be mans knowledge of him­selfe: but the best know­ledge indeede being the knowledge of the best, which is God, the know­ledge of man comes next in worth, who is the next best in this lower world, and whom God knowne, teacheth and commandeth [Page 132] to know himselfe, and who by knowing himselfe shall the better know God. Now the immediate vse of this knowledge being to better the knower, hee that will make most vse therof, must learne to know himselfe most in those parts and fa­culties, which are of most vse and excellence. There­fore on the soule, let the soule of man especially fa­sten her eies, that knowing herself with a right and true knowledge, she may finde what is right in her, to con­tinue and confirme it; and which is crooked and cor­rupted, to auoide & amend it. But to do this clearely, she hath need of some light aboue her owne; for it is [Page 133] hard for the blind soule to see her owne blindnesse. Therefore begging for that eye-salue of the greatest Light, and so hauing obtai­ned it, let her goe on to a true search and inquirie of her selfe. In this inquirie, let her generally compare the resolutions of her vn­derstanding, and the incli­nations of her will, with the lawes of her Maker. For see­ing the soule did, and shold beare the Image of God, which Image, the lawes of God truly and vnchangea­bly expresse: it is a certaine truth, that wherin the soule differeth and boweth from these lawes, in vnderstan­ding or will; therein, and in so much, the soule differeth [Page 134] from God, and hath abated and altered his Image. And this is indeed a chiefe and most worthy employment of mans time on earth, when the soule lookes into Gods loue, as into a glasse, and thereby trimmeth and fitteth her selfe for her Maker, against the day of her appearance before his glorious Selfe, who cannot abide to see any thing neere him that is vnlike him. Now there are some par­cels and remnants of this Law, yet remaining of the first writing in the nature of man: but if we will reade profitably therein, we must take heed we follow it not too farre, but still compare it with the Law written, be­cause [Page 135] there are but small broken and corrupted pie­ces thereof. While we are in this search, as generalitie and custome are great bin­ders of the soule vnto error and corruption, so a suspici­on that a generall estimati­on of things may proceede from the vnderstanding de­ceiued, or the will corrup­ted, may be a great helpe to bring the soule into her place and true estate. For to suspect deceit, is a first and excellent degree to­ward being vndeceiued; & vnto this suspicion of mens wisest and most esteemed opinions, the word of truth giueth vs a good foundati­on, while it sayes, that ma­ny things which are highly [Page 136] esteemed among men, are a­bominable in the sight of God. And of this againe, there is an vnfallible rea­son, euen the corruptnesse of the soule by the fall of man. For this deprauation mightily possessing the vn­derstanding, makes it in the best iudgement thereof, to think deceitfully of things, and withall to thinke these deceiued thoughts wise, be­cause it knoweth nothing beyond them. But let the soule that prepareth her selfe for God, vntie her selfe from her selfe, as from a thing corrupted, and from the world, as from a multi­tude of such things as her selfe is; equally blinded, and walking in the same [Page 137] darkenesse, though among themselues they be agreed to call it light. Thus putting off her own corruption and that of the world, shee is fit and ready to be new stam­ped with the image of her Creator, and to be inlight­ned with truth in her vn­derstanding, and to put on rightnesse in her wil, which let her learne from the law, and desire to haue ingrauen in her by grace. In this course there will bee many Rubbs, the glorious folly of the world will mocke thy particular and desolate wisedome, it will disswade thee from singularity and desire, or prouoke thee to erre with company; it will aske thee whether the ru­lers [Page 138] doe beleeue as thou doest; yea thine owne cor­ruption will somtime strike thee into astonishment, and make thee muse and won­der whether thou art in a right minde and purpose. But goe on vnchanged, knowing that thou seekest not what is vsuall, but what is right, and the patterne to which thou art fitting thy selfe is not man but God; euen a patterne of perfecti­on beyond all exception. This is also their duty if they considered it. There­fore let them that would turne thee, returne to thee, Returne not thou to them. When thou shalt present thy selfe before God, the more holy and vnblame­able [Page 139] thou art, the more ac­ceptable shalt thou bee to him, who wil not aske what company came with thee, but wil know and acknow­ledge his sonnes by their likenesse to him, and accor­dingly reward them as that is more or lesse; & then shal it be no sorrow of heart to thee, that thou hast gone out of thy selfe, and the world, to passe through somewhat more vnsociably into happinesse.

God is the iudge of the world, and iudgeth it gene­rally by two kinds of iudg­ment. The first is by Depu­ties, and so by Kings, Magi­strates and Iudges, he iud­geth mankinde. It is the [Page 140] iudgement of God which is committed to them, and they are his mouth to the people▪ How wicked and false are they then, that out of the mouth of God giue not the iudgement of God, but of their owne corrupti­on! that seeke not what God iudgeth of the case, but what themselues may iudge, corruptly, if couert­ly. These are in the ranke of the old false Prophets, which said the Lord saith, when hee speaketh not by them. Thou standest ô cor­rupt man, in the place of God, to represent him, but thou actest this part ill fa­uouredly, and insteede of representing the pure, and by-bribes-vnflexible Lord [Page 141] of the world, thou plaiest the part of a base and rot­ten-harted slaue; so doest thou expresse thy owne vice not his iustice, and wee receiue that iudgement of mony, not of God. Yet is that indeede thy God, and tells thee what sentence thou shalt giue; and all this is wisedome if concealed from the eyes of men. But euen for that point also know this, that thogh thou art only in that place depu­ted to iudge, yet many o­thers, particulars beeing heard, cā & do iudge as wel as thy selfe: these see & feele when the bias of couetous­nesse, and corruptions, car­rie thee from the straight line of iustice; they feele [Page 142] whē the iudge is some way allyed to the cause, & hath some feeling of it, because hee or his haue felt some thing for it; yea generally they talke of it, though out of hearing; for corruptnesse though it haue no other goodnesse, hath yet some modestie, and is ashamed to heare it selfe spoken of, for it knoweth it selfe to bee a vice: yet this is one more vice of that vice, to rage more against others that reueale it, then against the owner of it, that did such a thing which might iustly shame the Author of it, if reuealed. Let such a one be rather angry with himselfe for doing ill, then with an­other, for speaking truth. [Page 143] But because through this net of humane iustice and deputatiue iudgement, ma­ny guilty, if profitable of­fenders breake out and e­scape, God hath another greater net which he casts without these, wherein hee takes both the escapers, and the giuers of leaue to es­cape; This is the great and generall iudgement, where­in God in person will sit as iudge, and will examine the iudges themselues and the iudged. Then the righte­ous Iudge of the world, shall iustifie the iudges that haue iudged righteously in this world; But there they, that now are wrōgfully iu­stified shall iustly bee con­demned, and the mooue­able [Page 144] Iudges that missed their part, and changing iudgement, spake from thē ­selues, when they should haue spoken frō God, shall haue their faults repeated vnto them, if vnrepeated; and by the iust mouth of God himselfe, shall with their faults be deliuered to Satan the iayler, who shall carry them to the dunge­on, where the worme dyeth not, nor the fire goeth out. But because such men doe fortifie their consciences, a­gainst the terrors of the Lord, and his fearefully-great iudgement, and put the euill day either wholly or farre from them; that they bee not vtterly with­out feare in this world, God [Page 145] doth many times by parti­cular iudgements strike, ei­ther them, their issue, or those whom they haue iu­stified in offences; by which particular stroakes on some among many, he puts them in minde that hee which now iudgeth some, shall hereafter iudge all sinne, be­ing equally odious in all, and equally lyable to iudg­ment. Hee strikes not all, yet, because generall iustice is reserued for the generall iudgement; But he strikes some, that their iudgement might to al be an earnest of a generall iudgement, and might in the meane time terrifie men from wicked­nesse by present plagues, who feare not the future.

Moreouer; it is a great motiue from sinne, the shortnesse of the time be­tweene sinne and punish­ment: there is nothing but life betweene them; & how­soeuer we lengthen it in our imagination to keepe vs from feare of punishment, yet if we consider it by the most earnest and most tru­sted iudgement, which is that of the worldly wise, it is therby valued but at seauen yeares or thereabout; yet if it be (as it is but with some) a continuance of thirtie or forty yeares, after thou commest to thy full age of wickednesse, aske the worldling what hee thin­keth of himselfe when hee [Page 147] hath such a tearme in a li­uing. He will by no meanes think himself a setled man, he will not much build vp­on it, for hee holds it but a short time, and is continu­ally troubled that it weares so fast & is so neere an end. Surely the diuell hath a great aduantage vpon vs by this deceit of our flesh, that it can tell vs truths in many things when their vse and end is earthly, but tels vs falshoods in the same things when their vse is heauenly; it makes vs wise for matters of this generati­on, but not for those of the Regeneration. But let vs, where there is such a truth so found, take the line from the worldly things, and lay [Page 148] it on the spirituall, then shal we finde that grosly to ap­peare, which before was not perceiued, and so may we deceiue the Diuell him­selfe, his aduantage beeing made ours. Accordingly let vs take that life, wherewith the wisedome of the world doth measure life for world­ly purposes, and lay it on the same life for our spiri­tuall vse: then shall we finde that the sinfull pleasures of life, are but pleasures for a season, & that a short one, and that there is but the same short season betweene pleasant sinne and eternall punishments.

He that wil finde a good friend let him seeke a good [Page 149] Christian. For a Christian is more then a man, and hath the strength of God added to the strength of man: Christ the Rocke is his foundation, and he will stand the billowes, and beat backe the tempests, for hee is founded on a Rocke. But the Moralist, and the Ro­mane of these times, are but flesh and blood, sand and dust; therefore floods and tempests wash him, and blow him away. Wonder not therfore my soule with the world, neither take vp the vsual complaints of the deceiueable vncertaintie of friends. Those that were once true friends are still so, those that are not, neuer were. If they had been of [Page 150] vs, they would haue conti­nued with vs. If they had been truly Christian, loue would haue grown in them, not decaied▪ For it is a spe­ciall businesse of a Christi­an in this life to grow vp vnto Christ in loue: but their not continuing with vs, shewes they were not of vs: so they do vs not wrong, but right by departing from vs; for they rid vs of il com­pany, and tell our iudge­mēt the truth, which before was deceiued in them. Yet that wee deceiue our selues no more, let vs fasten on such no expectation: let vs try the spirits, and if by true experience we find a spirit begotten of God, let vs take him for that friend, which [Page 151] is better then a meere bro­ther. Thy heart and his are one, and they will agree in spight of the diuell; though hee come against them accompanied with the flesh and the world; yea if such two should bee stir­red as Barnabas and Paul euen vnto parting, being parted, they would meete in loue, and doe the offi­ces of friendship each to o­ther, vpon any occasion. The heauenly loadestone, euen Christs Spirit of loue hath toucht them, therfore though stirred, they returne to their point, and still rest in loue.

When Adam was crea­ted, there was no corrupt [Page 152] lust: when there was no such lust, there was no shame; generation was cleane, and meerely pure: and when ge­neration was pure, then the neerest kindred could not defile themselues with it, for pure things defile not. Therfore rightly God, who had aboundance of Spirit, made but one male and fe­male, who could haue made many more: for though there were inforced there­by an intermarriage be­tween brethren and sisters, yet thereby was inforced no incest; for when mar­riage and generation were pure and without shame, then the brother discoue­red not the shame of his si­ster, which is the wicked­nesse [Page 153] and vnlawfulnesse of incest. And thus might the state of generation haue continued in all posterities, if the state of the creation had continued: But man by his fall brought in lust, and thereby shame, and by both a necessitie of incest, which was not before. For God made onely a necessi­tie, that brethren and sisters should purely and holily marrie together: but man turned this necessitated ma­riage into incest. For a bro­ther and a sister being one flesh, it is a ground of na­ture, that the same flesh should couer the shame of the same flesh; which hee that doth not, goes so farre toward incest, as hee goes [Page 154] from this couering. Now the children of Adam, being brought by Adam into this necessitie, were suffered by the patience of the God of long suffering, who might still require his first course well instituted, that now by manis corrupted. After that some of the Fathers may be thought to haue done the like by a spirituall necessi­tie, that they might marry within the Church, and not with the daughters of men; or by diuine indulgence and dispensation, God be­ing the Lord of nature, and so able to change the lawes of it, to giue what lawes he list vnto it, much more to require the law in which first hee created man. But [Page 155] for vs who neither are for­ced by a naturall necessitie, the world being filled with multitude; nor with a spiri­tuall, the multitude hauing in them, though fewest, se­uen thousand that bow not to Baal; nor any dispensati­on from God for it, but a law of God against it: this neere intermarriage is a loathsome abomination in the eies of God. It is a sinne against nature, and so abo­minable euen to mans first and naturall apprehension.

The course of the chil­dren of God through this world vnto heauen, is the very course of the Israelites from Egypt to Canaan. Is­rael is born in Egypt vnder [Page 156] the seruice of Pharaoh, and brought from vnder him by a mightie and outstret­ched Arme, escaping the death of Egypt by the blood of the Lamb. Gods children are begotten in the Kingdome of Satan, and drawne from his subiection by his mighty power, who can onely bind the strong man, and take away his goods. By the blood of the Lamb, Christ Iesus, they al­so escape that death which is due to them, by being borne in the kingdome of Satan. The Israelites by the red Sea were cleared from the prosecution and dan­ger of Egypt, and through it found a path toward the land of promise. The true [Page 157] Israelites by spirituall and inward baptisme are dead vnto sinne and the king­dome of Satan, and by that death escape from them; hauing also a way painted out by the sanctification thereof to the Kingdom of blessednesse. Forty yeeres long after their man-hood did the Israelites wander in the wildernesse, vntill they came into Canaan: and for­tie yeeres are the vsuall time appointed to the chil­dren of God to trauell in this world, before they come to rest. And in this fortie yeeres, the onely or­dinarie food of Israel that gaue them life and comfort was Manna from heauen: and the chiefe food of the [Page 158] regenerate is the Spirit of Christ, which dwelleth in them, and is their life and comfort. Slender and light did that Manna seeme to the Israelites, yet sufficed to bring them to the land of Promise: and small doth the life and comfort appeare of this Spirit to fleshly reason, euen of the regenerate; but it will serue to bring them to heauen, and to comfort and strengthen them by the way. Manna shewed, that man liueth not by bread onely, but by euerie word which proceedeth from the mouth of God; to teach vs, that by this Spirit which proceedeth from the breath of God, we haue as certaine a life, as wee haue [Page 159] by bread. But as at first there was an host to fetch Israel backe into bondage, and at last there were hosts, giants, & gates of brasse to keepe thē frō the possession of the Land of Promise. Ac­cordingly when Christians are escaped from the king­dome of Satan by regene­ration, and walking to Ie­rusalem which is aboue, Le­gions and armies of wicked spirits, the gates of hell, yea Og the King of Basan, the huge Prince of hel, and the Principalities of darknesse fight against them, and seek to turne backe, and stop their progresse vnto rest. But vnto Israel their ene­mies were as bread, euen a prey and a triumph; and to [Page 160] vs the God of peace will tread Satan vnder our feet, the gates of hell shall not preuaile against vs, but their temptations shall bee our aduancements, and their resistance shall giue vs the title of conquerours. And that we may make full be­nefit of this example, let vs especially be carefull to walke like those Israelites, which continued and per­fected their course from E­gypt to Canaan; the chiefe resemblances among the Israelites of the true Chri­stians among vs. Let vs a­uoide the sinnes of them, who fell by the way: let vs make great reckoning of the Manna of the Spirit, feeding, comforting, and [Page 161] contenting our selues in all estates therewith; in all e­states, trials, and changes. For this small dram of our new birth, though it seeme to melt sometimes before the heate of tentation, and the bread thereof tasts not so strong as the onions and flesh pots of naturall lust and pleasures: yet it is of the wombe of the morning, it comes from the day-spring on high, it hath life eter­nall in it; and this little seed shall raise vs vp in the glori­ous image of the incorrup­tible and euerliuing sonnes of God. For the weake things of God are euer strong inough to accom­plish their appointed end, they are backt with omni­potence, [Page 162] and if they wan­ted any thing in thēselues, yet from that shall they draw perfect sufficiencie.

The sanctified soule in this world is a widdow; Christ is her husband, and he is absent from her; The senses haue their pleasant obiects to delight them, the flesh hath grosse matter enough to satisfie the lusts thereof. But the soule beholdeth not an obiect for her pure ioy, for hee whom the soule loueth and should only loue, is gone to a farre countrey; yet is her heart towards him, shee thinkes still vpon him though a pilgrime in a strange land; shee breaketh [Page 163] out into longing passions and inquireth of the sheep­heards for him: she lookes by a chinke, with the eye of spirituall light into hea­uen, and so hath a glimse of him for whom shee is sicke of loue; for he stands be­hinde a wall, this earth of ours is a partition betwixt vs and him, and he lookes through it but by a little grate; yet still is shee his on­ly, as he is hers, shee reioy­ceth in him, and remem­bers his loue more then wine; shee entreates him to draw her that shee may run after him; to set her as a seale on his heart, and as a signet on his arme, for her Loue is as strong as death. She fitteth her selfe for him [Page 164] by being all glorious with­in, and chastly reserues her selfe vnto him as a garden inclosed, and a spring shut vp. Shee is decked with fruitfulnesse, euen with ful­nesse of all sweete fruits, trees of incense & al sweete spices. Thus louing, thus glorious, thus chaste, thus holy, thus fruitfull in good­nesse, shee waiteth for his returne vntill the eternall day breake, and the earthly shadowes flie away. This is a sanctified soule, goe thou and doe the like.

Herein is that in expressi­ble height of Gods mercy to his elect much expres­sed, that the most wise and laborious men in morall [Page 165] goodnesse, yet not hauing grace, passe vnder the Law, and their very goodnesse is condemned to be sin. For such indeede it is, not com­ming from him who is the only Author of goodnesse, nor returning to him who is the true end of all things. Yet weake and sinful soules, though laden with great infirmities, by the mercie of God are taken from the Law into grace, & so their many sinnes are forgiuen them; that weake and fraile men, if striuing against sin, though often falling into it, might yet comfort them­selues in that high mercie, which laid hold on them, and singled them out for its owne sake, and not for [Page 166] theirs; and that no flesh might reioyce in it selfe; for the glory of flesh without the mercy of God, is but shame to it selfe, and mat­ter for iustice. As therefore we haue an infinite benefit freely bestowed, let vs thankfully glorifie the gi­uer, who gaue it vs chiefely for his owne glory: and withall let vs take heede that though there bee so great mercy with God, yet wee make not worke for mercie, lest mercy temp­ted, turne into iudgement.

The obedience of insen­sible, and brute creatures vnto the will of God, is a great checke and reproofe vnto the disobedience of [Page 167] man; Man is the chiefest of creatures, and they the low­est, yet doe they as farre ex­ceede him in obedience, as he doth them in naturall e­minence. The will of God is a straight and fixed line, to which all things crea­ted by the same will, should so fit and fashion them­selues, that they should not bowe from it in any degree; This doe the baser things, stedfastly following the im­printed light & law of their first Creation. So the storke and swallow know their ap­pointed times, the oxe knowes his owner, and the Asse his masters crib; the sea moueth in setled and vnmoouing course; the starres fit their many chan­ges [Page 168] to a steadie rule, answe­rable to the will of him that neuer changeth. But man that had a burning Lampe, euen a fountaine of light in his soule (whereas brute beasts haue but a light de­termined and certaine; and liuelesse things haue no light of reason, but an or­derly influence and moo­uing power fixed into thē) this reasonable man is wholly gone astray from his rule, and not onely run­neth from it but against it. Thus is he farre worse then things worse then himself, and openly shewes, that he hath fallen and not they. What now remaines, but that as this abased Lord of creatures, hath beene chec­ked [Page 169] and reprooued by the creatures his vassals, so he should also bee instructed by them? Therefore ô thou man goe willingly hereaf­ter to the Oxe and Asse to learne thy duty. There is in them, as in the Asse of Ba­laam, that which may in­struct thee. Be ashamed of thy corruption and fall, but bee not ashamed by any thing not falne, to bring thy selfe back to the place from whence thou fellest: when thou seest creatures obedi­ent to thee, thence know that obedience is also due to God from thee, who is infinitely more aboue thee, then thou aboue them. When thou seest mutuall loue betweene creatures of [Page 170] one kinde, learne thence Charitie to thy owne kind: In sum, when thou seest a­ny creature continuing the steady & appointed course of his kinde, call thereby to minde, that there is a cer­taine and appointed course to thee also, wherein thou shouldest as certainly satis­fie the will of thy Creator, who requireth a conformi­tie of all things in their place and order, and the chiefest of the chiefest.

It hath beene an often pollicy of Satan, when hee could not pull downe good things with euill, to pull them downe by setting them together by the eares betweene themselues. Not [Page 171] to mention the too-much opposition betweene the reformed Christians, I can example it in the quarrels which haue been betweene faith and workes, prayer & preaching, and the com­mendation of the learned workes of some, in a com­paratiue despite of as pro­fitable works of others. But this is an vnkindly debate, and issueth by no meanes out of the nature of the things thēselues, but from mans contentiousnes, want of iudgement, or ouer-pri­sing our owne apprehensi­ons. Each vertue hath her seuerall place, and in that place shee excelleth & hath commendation, and thru­steth out no other vertue [Page 172] either from place or worth. The place of faith is first in the vnderstanding, but wor­king downward on the wil and affections, it ioynes vs to Christ; so is it the hand of the ingraffer, it sets the eye of the soule euer on God in Christ: it is excel­lent for vnion, & for all the benefits and fruites com­ming from that vniō, wher­of workes are a part. The place of workes is chiefely in the will and affections, yet grounded in the vnder­standing, & springing forth at the members: They ex­presse the vertue of the vni­on, they praise and glorifie him that bestowed this v­nion; they are excellent as fruits, but they haue both [Page 173] being & excellence frō him whom faith apprehendeth. Preaching deliuers words of knowledge, of reproch, of comfort, of exhortation, to our ignorance, to our sinnefulnesse, to our de­spaire, to our deadnesse of heart: yea it teacheth vs how to pray, it perswadeth vs to pray; prayer fetcheth downe grace from the Au­thor of grace, by which, preaching it selfe is made profitable, and life is put in­to the dead letter; it pro­uides vs for hearing, and makes vs able to doe what we heare. In summe, it pro­cures helpe in all things from him, without whom we can doe nothing. Thus it seemes both faith and [Page 174] workes, prayer and preach­ing, bee of kinne, mutuall embracers, and farre from that contention which is fastned to them: each desire that their fellowes may haue appointed time and place, because in their pro­speritie themselues doe Ho­rish. Now for the last kind of debate, which hath been set betweene excellent wri­ters, discretion and charitie might serue for a full reme­die. If any one bee in any thing good and profitable, charitie and wisedome will rather commēd that worth of his, then obscure it by comparisons: if another be more learned, it may bee the lesse learned doth more edifie; and sure it, is that such [Page 175] contention doth not edifie at all. The Schoolemen are excellent in subtilties, they search how things are, they dig for the roote; and in sum, if sifted from errors, and clearely cōceiued, they may giue great light to the vnderstanding. Another Diuine goeth more plaine­ly to worke, he sets foorth the matter without curious search of the manner, hera­ther shewes that it is, then how it is; yet he shewes e­nough for saluation, hee shewes enough for the most general capacitie, and with­all he mooues the will, and stirres vp the affections to receiue life, & refuse death. The first make a few men excellent, but find not of­ten [Page 176] a fit great audiēce; they are good teachers of tea­chers. The later doth gene­rally profit, he goeth into the wil & affections, & vn­lockes the heart for God, the seate where he delights to dwell. Of this kind hath this age most neede of, of which prophecies foretold, that the loue of many shold now waxe cold, that men should loue their pleasures more then God: and of which experience telles vs, that knowledge hath farre out-run obedience, which should follow close at the heeles of it; and therefore of the two, lacks most nou­rishment, and incourage­ment. Generally, let them that build the house of [Page 177] God, if they hold a sword in one hand, yet hold it a­gainst the enemy, not one against another: much lesse let the by-standers take their swords out of their hands, and fight for them, when they will not them­selues. The building is not promoted by this meanes, but hindered, yea, pulled downe.

The euils of this life are great and many, whereof some are immediately from the hand of God, others from the wickednesse of men, others from the ma­lice of Satan; and of these also God hath the com­mand. These euils are by men diuersly receiued, some [Page 178] entertaine them only with passion, and these cure one vexation with another, and adde sorrow to sorrow. Some by reasons morall or naturall, seeke to preserue their owne quietnesse, and these obtaine not often what they seeke; and if they doe, they haue but a fading and transitorie rest, which being past, is all one with sorrow past; for then they are both like vanitie and nothing. But a third sort of receiuers are they, that receiue them with faith, e­uen a beleeuing soule, whose obiect is God in Christ, and which looking vp to God, both sees him, and in him sees what hee sees in these euils: this is the going into [Page 179] the Sanctuarie, where the e­uils of this life are only tru­ly discerned, and so thereby conquered. For looking vp to God, we see him our mer­cifull Father, vnchangeable Sauiour, and our stedfast happinesse: we see that the euils which he sends, or di­rects to vs, are rods of loue, and their stripes are hea­lers; they punish the flesh, and that but temporally, that the spirit may liue eter­nally. And for the wicked, who are somtimes gods ex­ecutioners, he tels vs, that he beholds their wicked a­ctiōs, that they stand in the slipperie place of a transito­rie and dying life, and that they and their works shall come to iudgement; and [Page 180] then their wrongs shall turn into eternal tormēts to thē, & to vs into eternal glo­ry. And euils thus receiued are comfortable euils, for by faith, we see affliction to be a treasure euerlasting, farre better then treasures of E­gypt; they are edifying e­uils, for they build vs vp; being beaten downe in the body of sinne, wee are built vp in grace and truth. So these beleeuers onely make benefit of euils, and in stead of being vexed by them, or receiuing no aduantage of them, they turne them into spiritual nourishment; ther­fore let vs goe still armed with this faith, which only ouercommeth the world, [Page 181] and makes it seruiceable. It is the onely strength and support of a Christiā in this vale of miseries, and that which keepes him from be­ing oppressed of them, and that helps him to suppresse and vse them. As much faith as wee haue, so much strength we haue; and if we lack strength, we lack faith. If then euils pursue thee, and thou faintest vnder them, know that thou wan­test faith, as surely as Peter did, when he began to sink. For how can the beleeuing soule be ouercome, which beholdeth the Almightie on her side, euen when ten thousand hemme her in? yea, which then beholdeth [Page 182] these euils short and transi­tory, yet by transitory light­nesse working eternall glo­rie. Beleeuest thou these things, and yet art thou a­fraid? it cannot bee that thou shouldest be afraid of happinesse, though entred into through affliction; but that thou dost not verily behold and apprehend it. Therefore hencefoorth in thy troubles goe out of thy flesh, and consider not ther­with; for flesh and blood will adde waight vnto them: but goe into the Spi­rit, where the Comforter dwels by his anointing, working faith in thy soule; there shalt thou find wher­with to conquer, there shalt thou finde wherewith to [Page 183] comfort, yea to better thy selfe by euils.

If it be asked who is the greatest foole, it may be an­swered, The worldly wisest man. For true wisedome is that onely which finds out true happines, and agreeth with the highest wisedome the begotten of God; pro­portionably, that is the greatest folly which is most laborious, curious, and effe­ctuall in seeking vanitie instead of happinesse: and the whilest goeth astray with all the might thereof from him, who onely is the soue­raigne good. Therefore when thou seest a man by wicked craft gathering a­bout him thicke clay, and [Page 184] setling his hope and heart thereon, know him to bee the great spirituall foole, and his good successe ther­in, to bee but prosperitie in folly. For his deceiued hart feedeth on dust and vanity; he hath forsaken the foun­taine of liuing waters, and hath hath made cesternes for waters that faile: this the end will make euident; for then it will appeare euen to the foole himselfe, that the foundation can no longer stand, then the thing on which it was founded. But in the ende the earth shall melt away, & the elements shall consume with heate; and therefore the hopes built on earth, and earthly things must needes fall [Page 185] downe, and wholly be rui­ned. But that infinite and eternall happinesse, whose name is, I am, hee is for e­uer. The hopes built on him cannot be shaken, the heart fixed on him, cannot be ouerthrowne; that foun­dation remaineth sure, and the building thereon is Mount Sion, which cannot be moued; he will bee left after all things, to receiue and crowne thee. Be wise therefore, O ye Princes, yea be wise, O yee wise men of the earth. Kisse the Sonne, euen that eternal wisedom, be yee instructed by him, and then ye shall be truely wise; his Spirit will teach you that truest wisdome to lay your out money, & that [Page 186] for food of eternall life; to forsake these drie cesternes which containe those fa­ding and dying pleasures, and to seeke the fountaine of liuing waters, euen the God of Gods, in whose pre­sence only is the fulnesse of ioy, and with whom onely are the pleasures for euer­more.

A great burthen of this Iland is blasphemy, & the prophanation of the name of God: a heauy, yet vn­profitable sinne it is, by which God is dishonoured, and man damned at a very low rate. So doth this peo­ple sel himself for nothing, and as seekers of death, ra­ther then they will not die, [Page 187] they will anger God of set purpose, and without profit procure their owne destru­ction. Surely, as it hath bin well obserued, this sin hath a more pure corruption and venome in it, then most of his fellowes; for o­ther sinnes haue common­ly some sensible profit or pleasure to Midwife them into the world: but this in it selfe is neither pleasing nor profitable, but issueth out of the meere prophane­nesse of hart, euen of a care­lesnesse and contempt of God. For how can it be, but God is exceedingly despi­sed and neglected, when his name is vsed to make vp idle places of a hollow or vnfilled sentence, or to [Page 188] vent or vtter with some grace & force the choler & malice of a displeased man: But be it knowne to thee, O man, of what sort or de­gree soeuer thou bee, that God made thee to serue him, and in part of seruice to feare and sanctifie his name; & indeed thou art not of thy self worthy to serue, or to name him: How then darest thou to make him and his name to serue thee, thy prophane discourse, & thy rash and vntempered anger? It was written anci­ently, Holines to the Lord; and surely where God is, holinesse is about him; where God will bring any to him, hee puts holines vp­on them; and where his ve­ry [Page 189] name is, he will haue ho­linesse applied and appro­priated to it. Therefore his name must bee brought foorth onely in holy vses, and an extreamely vnfit match it is, to ioyne the ho­liest name with the vnpu­rest and prophanest passi­ons and speeches. If thou wearest but the vizard of a Christian, and a man should aske whether thou canst say the Lords Prayer, and the ten Commandements, thou wilt extremely scorne the question. But assure thy selfe, that God infinitely more scorneth, that in that prayer, one should offer vp a petition to him, that Gods name should be hallowed, who cares not whether hee [Page 190] haue his petition granted or not, yea many times takes paines to make it void. And much he scornes that any shold say his com­mandements, that care not to doe them; and that the same tongue which saies, Thou shalt not take the name of God in vaine, shold presently take the same name in vaine, and so bee contrary to it selfe, giue the lye to it selfe, and dishonour the name which it falsely pretended to reuerence. But if thou wilt needs loue this sinne more then God, the same God who now endures thy blasphemies with a limited patience, wil one day when that pati­ence is come to the full [Page 191] bounds thereof, ransome his name from thy vnhal­lowed throate; and he who is a consuming fire shall make euery touch of his name to burne in thy bow­els. Then it shall bee felt, though not now beleeued, that God is still actiue, and either sanctifies or con­sumes wheresoeuer hee is; and if he haue been in thee much but not sanctifying, he shall be in thee much al­so, but consuming. Hee is too strong for vs, and so cannot suffer of vs; and though he seeme to doe it by being taken at will into our licentious mouthes, yet it is but as the taking of a coale or hooke, which burne, and bite, & take the [Page 192] takers: so thy owne wicked words shall fret into thee and become thy snare and consumption. But that eue­ry one may know his part and interest in this sin, and the iudgement of it, the dif­ferent degrees thereof doe readily appeare. There is one sort of prophaners that keepe open house of blasphemies, and the name of that God which dwells not in their hearts, yet issu­eth still at their mouthes: these are in the depth of Sa­tan, and be the eldest sons of hell. And it is to be won­dred if they beleeue not that there is a God, how they speake so oft of him; and if they beleeue God to be, how they feare not to [Page 193] dishonour him: who if hee be, must needs bee iust to himselfe, and take his owne part against those that thus abuse his name. Another sort there is of them that leauing the name of God, yet vse other names and words in stead thereof, and so by an euill idolatrie, translate the honour of God to creatures or imagi­nations of their owne. A third sort is of such as in e­uery idle exclamation or admiration, at any vnusuall or odde matter, take vp the name of God, altogether vnprofitably and vnseaso­nably: who is not to be na­med but with reuerence, and for the bettring of our selues or others. For as oft [Page 194] as we are not the better for naming him, wee are the worse. These wil sometimes say, if thou admonish them, that they meane no ill; but they must neither meane ill, nor doe ill; and because by carelesnesse & vnwatch­fulnesse of speech this often happeneth, let those that feare God, watch their mouth, that they offend not with their tongue. And generally let al those whom God hath mooued to glori­fie him, and to speake good of his name, teach the same to their children, that we may leaue a godly seede behinde vs in our roome; it being a complaint of this time, that childrē too much learne to speake English [Page 195] and oathes together, and so to blaspheme God almost as soone as hee hath made them.

Custome of euill hath sundry great euils belon­ging to it; one that it selfe is a long succession of wic­kednesse, and offence a­gainst God: Another, that growing into familiaritie with men, at length it comes to the reputation of no vice, if not of a vertue. A third, that it takes roote and establishment by con­tinuance, and growes so stiffe and immoueable, that it is like the lawes of the Medes and Persians which may not bee altered. This course and sway it hath [Page 196] both in the liues of parti­cular men, and great Chur­ches, and that to so great a conquest of mens iudge­ments, as well as their acti­ons, that they haue enacted a law, that an euill well set­led ought not to be remoo­ued. This the Church of Rome practiseth; but as we see in the thing it selfe, that it is a wisedome which as­cendeth from below, and is diuellish and sensuall: so by the consequence of it wee see it is temporally dange­rous to them that hold it; For this position brought that Church to this present weaknesse. Ambitious and commodious errors had crept into that Church, to which, time had giuen such [Page 197] strength and estimation, that it was a very espe­ciall wisedome to holde them vntouched and vn­mooued. But they that de­nie iust things, often pro­uoke to the taking away of them and more; as tyranny often hath driuen away kingdomes. And somwhat accordingly, while they would keepe their errours, they haue prouoked men to take from them that which once was held law­full, though as things now stand, they may seeme to haue lost edification. So with their supremacy, they haue lost Patriarchy, & the ten tribes are rent from that Rehoboam which wold not ease the burden of his [Page 198] fathers. This may serue for an example euen to our Churches, whereby they may learne, not to establish themselues by establishing any sinfull corruption, if a­ny such shall appeare: for that very corruption by which men shall thinke to strengthen themselues, is likely to prooue their can­ker and destruction. This was the iustice of God of old against the Calues of Ieroboam, and of late against the whoredome of Rome. Therefore according to wise Salomon, be not wise in your owne eyes, but feare the Lord, and depart from euill; Let all your wise poli­cies bee grounded, or at least subordinate to true [Page 199] pietie. Doe not by defen­ding a knowne sinne, giue a handle to a rough amen­der, who taking a Church by the blemishes thereof, may perchance pull out them and the sound flesh which hangeth to them. The Ancients knew the corruptnesse of mankinde, that it still brought forth tares among wheate; and therefore appointed gene­rall and particular Synods for the rooting vp of them; our age is latter, and there­fore worser: if wee grow in diseases, let vs not abate in the remedies. If we cannot haue generall Councels, let vs make true vse of our na­tionall sinods by serious ex­amining in them, not so [Page 200] much what euill customes it might seeme policie to maintaine, as what custo­marie drosse it were true and spirituall wisedome to refine. In like sort, a remedy of euill customes is need­ful to euery member of the Church; If thou hast done euill, amend that which is past by future goodnesse, and adde not to thy vo­mits, returning. But let all especially shun and kill the beginnings of such wicked customes; for the more they continue in them, the stronger they make a chaine for themselues: so that at last they are mightily en­thralled thereby, and are still further from escaping.

The roote of all obedi­ence and fulfilling the law, is the loue of God: if wee loue God truly, we keepe the first Table, and we will doe what wee can to keepe the second. For how loueth any man God whome hee hath not seene, who loueth not his brother whome he hath seene? And who lo­ueth God y ^t will not please him & keepe his comman­dements? That this work of loue which of it selfe is plea­sant, & whose yoke is light, may by vs pleasantly and easily to be performed, let vs consider partly, (for wee cannot fully) wherfore God is bee loued. God is to be loued first for himselfe. For [Page 202] he onely is the fulnesse of happinesse, and all suffici­encie, since in him onely is Being, Light, Life, Wise­dome, Glory, Power, Good­nesse. Other things which carry these things names, haue them not indeed; for nothing created hath any of these of their owne, but in him and his they haue all that they haue, and they be that which they be. So God is, and there is nothing beside him. Secondly, God is to bee loued for the loue which he hath expressed to vs; for loue deserueth loue, and chiefely a great loue deserueth a little loue; but most chiefely that greatest loue of the Creator, de­serues the greatest loue [Page 203] (which at greatest is but lit­tle in comparison of the o­ther) of the creature. Now if I shold go about to shew the loue of God to man, I should labour to bring infi­nitenesse within measure, and to bound within the knowledge of man a law in­comprehensible. This in summe may be conceiued: That God loued vs when he had but foreknown and foreappointed our beeing, when we were not at al, but only in his purpose: Then he loued vs with a loue that marked and sealed vs to e­ternall happines. This loue produced our Creation in an excellent image, & this loue to man falne from that created image, gaue him [Page 204] the greatest gift that is or may be, euen his owne Son to cleare him from the guilt of his fall by a bitter satisfaction; and to imprint a begotten image stedfast and permanent, instead of the created image mooue­able and decayed, by a pre­tious regeneration. Thus from God the Father with the gift of the Sonne, haue we also the holy Ghost: so is the whole Trinity impar­ted to vs, and what more can he doe for his beloued? Yet his loue ceaseth not, but proceeds to guide, to purge, to increase, to de­fend, to cherish, as a father nurtureth his sonne, and as an Eagle stirreth ouer her yong. Much is our weake­nesse, [Page 205] & much he strength­neth vs; many are our fals, and he forgiueth vs much: many are our dangers, and troubles, and the Lord de­liuers vs out of all. Let vs therefore loue the Lord our strength, let vs loue him much who forgiueth vs much: Let vs loue the Lord because hee receiueth our Prayers, and deliuers vs in the time of trouble. Let vs loue him first for that which he is, for he only is worthie of loue; his courts only are truely delectable, and his presence amiable: There only dwelleth the fulnesse of ioy, & the plea­sures of eternitie. Next, let vs loue God for his loue to vs, and be glad that so great [Page 206] a loue will bee contented with a loue so narrow and scant. Let our loue be raised to the highest, and let vs fit it to him as much as wee may, that the narrownesse may bee caused rather by the lownesse of our conditi­on and beeing, then the straitnesse of our will: so let it be with all the soule, and all the strength. Againe, since our loue is chiefely expressed in pleasing him, and hee is chiefely pleased in keeping his commande­ments: Let vs as much as we loue him so much desire to please him, in a propor­tionable obseruation of his commandements. If this we doe, we shall haue com­fortable assurance of enioy­ing [Page 207] him whom we loue, and then are wee happie aboue our fellowes: the oyle of gladnesse is powred vpon vs, and according to Saint Paul, we may reioyce con­tinually. For if we be assu­red to see and enioy God our perfect hapines, what sorrow can ouer-way this ioy, what losse can coun­teruaile this gaine? Surely we may be contented with whatsoeuer wee haue, for godlinesse hath brought vs, the chiefest and most in­comparable gaine. If wee shall haue the greatest hap­pinesse, how can any tem­porall thing make vs mise­rable? If then wee grieue much, we esteeme not this happinesse as we should, or [Page 208] we turne our eyes from the assurance thereof. But ther­on our eyes beeing fixed, and not on any thing be­tweene vs and it, let vs goe on couragiously, louing God, pleasing God, and re­ioycing in God; in whom wee may continually and cōstantly through all chan­ges behold as ours, perfect ioy and absolute felicity.

In a Christian when he becomes a sonne of God, the forme and character of a Christian and of a sonne is created in him. This cha­racter is the roote of him, frō whence floweth what­soeuer fruit of good-works issueth from him. Beeing thus animated, the Spirit [Page 209] which hath animated vs, doth not then leaue vs, but seconds this his first worke, with a continuall supply of strength and increase of grace, vntill we appeare be­fore God in Sion. For this roote is rooted in Christ, from whose Spirit it suck­eth stil new strength. So we are not as Adam, left to our selues; for then wee should prooue accidents without a substance, and perish into nothing. But being groun­ded in Christ, the Rock and the Life, wee cannot perish, or be annihilated; and here­in is our excellency aboue Adam. Indeed sometimes Christ drawes in his Spirit, and doth not water vs with fresh grace; and then the [Page 210] soule drie and withering, cries as forsaken, Cast mee not away from thy pre­sence, and take not thy ho­ly Spirit from me. In all this is matter for humilitie against presumption, and for comfort against despe­ration. Thy goodnesse is altogether of God, hee first powred it into thee, when he new begat thee Againe, the continuance and con­tinuall increase thereof is from God. So what hast thou of thine owne, or what hast thou, that thou hast not receiued of God? Ther­fore be humble, as a thing which in it selfe hath no goodnesse; and if thou wilt not, know farder, that God will take this goodnes from [Page 211] thee for a time, in which thou gloriest as thine own: and by the lamentable ex­perience of that time, will plainely shew thee thy own weakenesse and corrupti­on. For when he takes his from thee, thine is onely left, and that will lothsome­ly appeare to thee to be no­thing but dregs of sin and corruption. Then shalt thou be humbled by mise­rie, which wouldest not by bounty; and thy own dead­nesse, which before thou wouldst not see, now thou shalt feele. Yet is here also matter for consolation; for being rooted in Christ, though hee draw in his breath, and leaue vs so farre, that we feele not the power [Page 212] thereof, yet our vnion still remaineth with him, and wee are not parted from Christ, though his vertue somewhat depart from vs; wee are grounded on the Rocke, and hell gates can­not preuaile against vs; we are one with life, and life cannot wholly forsake vs. Yea after desertions, when God hath drawne vs to giue him the glory, which is his owne, and so instructed and bettered vs by his chastise­ments (for punish vs meere­ly hee will not because wee are his sonnes) hee addeth to this benefit another, e­uen an increase of grace be­yond the old bounds. So that though out of our selues, he giues vs humilia­tion; [Page 213] yet from our vnion with him, he giueth vs ex­altation, that he which glo­rieth, may glorie in the Lord; and that hee which wanteth, may seeke him onely, who onely filleth the hungrie with goodnesse.

Death, at y ^e diuels first bringing in of it, was a fear­full punishment, cutting off man from all ioy and com­fort: But when God in his mercy annexed infinite and euerlasting ioies vnto death, death became then aduan­tage, and that an especiall one, as being the gate of e­ternall happinesse. But the naturall man seeing onely with naturall eies, behol­deth therfore only the sen­sible and visible comforts [Page 214] of this life, not knowing the second ioyes; wherfore his desire being bounded with his knowledge, resteth onely in them, and accor­dingly he accounts death a chiefly miserable & feare­ful thing, by which he must be depriued of such ioyes. But the spirituall man by the spirituall eye of faith (which the other hath not) discerning spirituall things, beholdeth euidently the in­finite & endles ioyes which are in the glorious presence of the highest happines, e­uen God the Creator: and valuing them according to the ods of their worth, hee longeth after them, he thir­steth to inioy them, hee ac­counteth death that which [Page 215] it is, euen a great aduan­tage; as that which doth not take away life alto­gether from a Christian man, but most happily changeth it, turning a life fraile, miserable and sinfull, into a life mortall, secure, holy and happie. And as that which doth not take a­way ioy, but changeth it, turning the impure narrow and the interrupted ioyes, which here we take in the creatures, into a pure, vn­bounded, & incessant ioies in God the Creator. Now herein is the great diffe­rence betweene a naturall man and a Christian. The naturall man is in bondage while he liueth for feare of death; hee goes on, casting [Page 216] an eye still on this vizard, as a thing of terror & affright­mēt; he is troubled with the darknesse of not being, the fearefull shadow of death. But the true Christian is bold as a Lion, hee treadeth vpon death, as hauing lost the sting, by which it may kill vnto a second death: he gladly makes vse of it, wil­lingly giuing himself to it as to a messēger of God, which comes to fetch him from earth to heauen, from mise­rie to felicitie, from the workes of the sixe daies which could not blesse their daies, to that blessed rest of the Maker of those workes, which rest blessed the seuenth day; it being in­deed blessednesse it selfe, [Page 217] and there being no other blessednesse but it selfe. Be it therefore the high priui­ledge of the Christian, to enioy death, to reioyce in it, & to account it the dore of felicitie. And that euery Christian may make vse of this priuiledge, this must al­so be the practise of a Chri­stian; euen often with the eie of faith cleared by pray­er and meditation, to be­hold the ioyes which are at the right hand of God, e­uen the glory of the new Ierusalem, whereof God is the Sunne. For as much as we se it, so much shall we see it to surmount all worldly ioy; and as much as we see it to surmount, so much shall our desire to it, surmount [Page 218] our desire to the world, and finally so much greater shal be our loue of death, as our desire to that ioy is greater. Wherefore if thou louest death but a litle, thy sight of that ioy is but little; but see it more, & thy affection to death shal be more. If nature run to the eie and eare, to draw thee to life, run thou to the word & spirit to draw thee to heauen. These will shew thee more reason why to desire God, thē flesh can why to loue this life. But thou likest, as thou saist, the bargaine well, and dost ac­count it gainfull exchange: but thou likest not the means; death is painful, and thou art not cōtented to be happy by paine. Surely sick­nes [Page 219] is paine, but death abso­lutely in it self seemes not to be paine. For the setting of a ioint is many times more paine, then death by a con­sumption. The conuulsions which appeare, are cōmon­ly from the strife of nature with diseases; but death followeth vsually after na­ture is ouercome, and then life goes out gently like a consumed taper. But if it must be cōfessed, that there is paine in the sicknesse of death, or in death it self, get thou again into the spirit, & yet shalt thou see, that death is aduātage. Al the suffrings of this life, are not worthy of the glory that shal be reuea­led. For the weight of y ^t ioy is an exceeding weight, and [Page 220] ouerweyes farre all tempo­rall and momentany afflicti­on. Therefore if by lesser weight of temporall griefe, thou purchase y ^e exceeding weight of eternall ioy, thou art yet a great gainer, thou hast made a most profita­ble exchange, thou maist yet reioyce, and goe gladly through paine vnto a sur­passing happines. Go thou therefore, and follow the patterne of our faith Christ Iesus, who for the ioy set before him, endured the crosse, & despised the shame. Follow the seruants of Christ, who reioyced in tri­bulations, and went ioyful­ly through all persecutions, scourgings, stonings, bur­nings, and death it selfe, vn­to [Page 221] that glory which is a­boue. Yea, let vs say with the seruants of God, If God commanded vs yet a grea­thing, should we not doe it? for the end shall abound­antly recompence the way; the end which is happines, the way which is griefe, and the way passeth away, but y ^e end is endles, & endures for euer. Let vs go on there­fore hopefully and cheare­fully, through al sorrowes & bitternesses, limited & tran­sitory, vnto happines large without end or bound; solid without lightnes, & conti­nuing without cessation: let y ^e sight of this felicity coun­terpoise, yea ouerwey with comfort, the trouble impar­ted by the feeling of griefe.

A main cause of much of the griefe and folly of men is this; That men re­solue to make something of this world. They raise great plots vpon it, and intend to bring it into a Method; and out of things so ordered to draw some great happines and contentment. But God hath resolued the contrary; to make nothing of the world, but to turne it into vanity of vanities: he hath set it forth as a thing to be shaken, to be remooued, to resolue with the lost fire, and only to be a schole and nurcery for the next world. Therefore doth hee suffer things in this world of va­nity to run without diffe­rence, yea often without [Page 223] present iustice, and often to perish, to be ouerthrowne and to vndergoe great de­solations. Now mans mind being prepared to receiue comfort from the world fitted vnto it selfe, & Gods minde beeing to let the world run into many chan­ges, destructions, and final­ly vnto vanity it self; it must needs bee that men often­times haue their purposes crossed by the purpose of God, & their courses ouer­throwen by the ouerruling destiny of God. One hath gotten him a good wife, a good house, and a good de­meanes, and is, as they call it, well setled to liue; he ta­keth comfort in the course which hee is entring into, [Page 224] and he hath bespoken his heart to bee merry and re­ioyce. But behold, sudden­ly the disease of the world layes hold on his estate, on him or his wife; and then the plot is mard, the ioy is lost, for the foundation therof is ouerthrowne. Thē what weeping, what way­ling, what sorrow & brea­king of hearts? hope is tur­ned into griefe, and the more the hope was, the more is the griefe. But the only way to preuent this, is, that the purpose of man agree to the purpose of God, and accordingly that man expect no more from the world then God allow­eth the world to giue. Therfore let him perswade [Page 225] himselfe, that whatsoeuer part of this world he hath gotten into his vse, that part is subiect to the law of the whole, which is bound vnder change, perishing, and vanity. And conse­quently let him expect no other certainty from it, then such as may be from a state of vncertainty. If he haue a house well fitted, a wife well conditioned, a large demeanes, beautifull and towardly children; let him know his house may burne, his wife may die, his land may bee taken from him, by publike, or priuate enemies; his children may by sicknesse put on ashes for beautie, and become the children of death, yea of [Page 226] Belial. Let him therefore build his hopes on these things, as men vse to build scaffolds for spectacles, euē with a certaine expectation of taking downe when the spectacle is ended. Let him vse the world as if he vsed it not, or as readie not to vse it; because the forme of the world passeth away. When Gods prouidence calles, we must looke for their departure; and if thus expected to depart, they fall from vs ripe, and are not pulled from vs as greene; but if not expected, they depart as things glewde to the hart, which teares away some of the heart at par­ting. Thus not vsing this world as a place of certain­ty [Page 227] and rest (which it is not) yet let vs vse it as a Nurce­ry and Schoole for heauen, which it is. Let vs learne here of the Spirit, of the word, of the sacraments, of affliction, and euen of the generall condition of the world it selfe; For since the world is so full of miserie, incertainty, and vanity, it teacheth vs to set our affe­ctions on another world, euen that continuing Citie which is aboue, heauenly Ierusalem, where is stabili­ty, perpetuity, and glory in­coprehensible. Let vs pray, let vs striue in this world to be fitted, to be trimmed, for that world, as abride for the wedding-chamber, though through a thousand chan­ges, [Page 228] a thousand crosses; for if wee become inwardly faire, the King of heauen will haue pleasure in our beauty; we shall be crow­ned with a crowne of ioy immarcessible, we shall be filled with the glory of God, and the blessednesse of his presence, which is perfit happinesse.

The end seemes to vs to bee caused by the meanes, and so at last it is; but the end is indeed first, and most chiefely the cause of the meanes: for God propo­sing his end, this end caleth out such meanes, as shall accomplish it selfe, so that it causeth that to be, which causeth it selfe. So in the Scripture, when diuers things happened, it is said, that they happened, that it might bee fulfilled, which God had before purposed: [Page 257] so that Gods purpose was the cause of the beeing of those actions which fulfil­led his purpose. Therefore if we go to the roote of the matter, wee may perceiue that foolishly wee reason, when we are discontented with the meanes, saying, If this meanes had not beene, this action had not come to passe; whereas we should reason this, If this action had not beene appointed to come to passe, these effe­ctual meanes had not falne out. Then run we to see the true cause of things, euen to Gods prouidence and purpose, which to the god­ly is a sure rest and refuge, since therby al euents must turne to the best to Gods [Page 258] children, though effected by the malice and wicked­nesse of men. For this pur­pose of God is rooted in Loue, and loue purposeth all for the good of that which it loueth: so through whatsoeuer kinde of acti­ons it passeth, it still remai­neth one & vnchangeable, bringing forth stedfastly fruit proportionable to the roote of loue. Gods pur­pose cannot be hindered or altered by men, but passeth along conquering and pre­uailing, vnchanged it selfe and changing all things, to it selfe, and it owne good­nesse: So Shimei his cursing might produce a blessing to Dauid, and Iudas treason did procure the saluation [Page 259] of mankinde.

The second resurrection needes not to seeme very strange, if wee consider the first, already done in vs; for whereas there is naturally in vs but a carnall wisedom, that seeth and alloweth on­ly present & visible things for happinesse, wee haue in our regeneration, a wise­dome [Page 275] placed in vs, which blotting out the former wisedome, and the happi­nesse thereof, beholdeth God which is inuisible, as our onely true happinesse. We haue also in stead of our fleshly will, which onely sa­uoureth fleshly obiects, a will directly contrary ther­unto planted in stead of it, which hateth the former will, and the sinful pleasures wherein that wil chiefly de­lighted; and loueth euen the persecutions of Christ, which the naturall will es­pecially hated. Thus by the new birth, light being crea­ted in darknesse out of no former creature, & a right­nesse of will being framed, where was nothing but [Page 276] crookednesse, and such a light and will, that they al­ter the affections, actions, & whole course of mā; why may not the same new birth haue also another power with it, euen to change the mortalitie of the body into immortality, as it hath to change the corruption of the soule and body into pu­ritie & incorruption? it be­ing alike easie to go to giue life vnto death, as light vnto darknes, and good to euill.

Because wee see not God, or at lest we do not see how he seeth vs, wee rather thinke that he sees vs not, or are careles of his seeing: So our blindnesse toward God, casteth the likenesse of it selfe, on God towards [Page 277] vs, and imagineth him to bee vnto vs, as we are to him. Herein men are to God, as some birds are to men, who hiding their heads from seeing men, think that men the whilest doe not see them. But since the knowledge of God is the cause of men, the being of men can reach no far­ther, then the knowledge of God. So whosoeuer takes the knowledge of God from him, takes from himselfe his owne be­ing; for where the know­ledge of God ceaseth to know him, there he ceaseth to bee; otherwise should man, who is but the effect of Gods knowledge go far­der then his cause, which [Page 278] cannot be. But surely God that made mā by his know­ledge, knoweth the man that he hath made; he hath not placed him out of his owne reach; but as at first after he made his creatures, he saw euen through them, that they were throughly good; so for euer, he veweth and pierceth them, search­ing all things by that very wisedom which made thē. Since then we are manifest and naked, before our glo­rious God, who both seeth, and hateth all vncleannes, but beholdeth with plea­sure, holinesse and purenes; let vs take heede to our hearts, yea, our whole selues, that no filthinesse appeare to him, lest we bee [Page 279] shut out from the City into which no vncleane thing may enter: But that God seeing vs to be pure in hart, euen in soule & body, may at length be called vp to see God, who is the fulnesse and perfection of all felici­tie.

The very being as well as the discoursing of our naturall reason may well prooue, that man was not made onely for this world. For if first it be granted, that a great and excellent wise­dome created this Vniuerse which the curious subtiltie of the parts and frame ther­of will inforce vpon vs; it must also be belieued, that wisedome doth all things [Page 280] wisely, both in regard of order, and end, euery thing bringing forth his like: now the beasts hauing a more easie and vninterrupted en­ioying of the world, as not tilling, or reaping, neither building Barnes nor filling thē; not foreapprehending griefes, nor long retaining them? what doth this rea­sonable soule in man (I speake of the generall) if his bound be this world, but teach him how to labour, how to vexe himselfe, and how to grieue, and conse­quently how to bee more miserable then the beasts themselues? But a soule more excellent then the beasts cannot be imagined to be giuen for this vse by [Page 281] so perfect a wisedome, it be­ing extremely contrary vn­to wisdome, that the beasts shold serue a creature more base and miserable then themselues; that man shold be both aboue them, and below them: and that man should haue reason, thereby to be worse then he should be without it. Therefore it strongly followeth, that this aduantage of reason was giuen by wisedome to man, for some aduantage of man. And if beasts enioy the world as much as man, and yet man hath a soule more excellent then they; that this soule hath some happines aboue the world, which is the especiall end and marke thereof. To this [Page 282] happinesse therfore, let our soule lift it selfe vp that it may verily tend toward the end thereof, that it be not a meere drudge vnto labour and misery, sinking downe below the beasts, but that reaching beyond them, it lay hold on that blessed re­freshing which is to come, and comfort it selfe amid all the base imployments, labours and toyles of the sixe daies, in the view of the happy Sabbath and rest of God, the true aime of her desires, and the chiefe so­lace that swallowes and sweetens all her temporall vexations.

The diuel vsually raiseth temptations out of the [Page 283] state which is present, and therefore though wee bee past one dāger, into a calme and quietnesse, yet euen then looke that out of that calme, also some tentation will arise. He is more cun­ningly and industriously mischieuous, thē his schol­ler the Papist: One Treason being past wee may not thinke it the last, but one a­mong the rest, and so looke for his fellowes; if we haue scaped, we must pray, hope, and endeauour to scape a­gaine. Our life is a warfare, which is not a single bat­taile, but a continuance of many. If the diuell haue lost, he is the more angrie for loosing, and surely in this last time of the world [Page 284] as hee is more cholericke and fierce then euer, so is he more cunning. He hath man at his fingers ends, and this his increased know­ledge, hee sets on worke by an increased malice, desiring because his time is short, to get in breadth what he cannot in length. It concernes vs therefore proportionably to increase our resistance; and if wee meane to ouercome, by prayer, watchfulnesse, and industry, so to aduance our selues in the power of Christ, that we may ouer­match the power of Satan; that the house of Dauid growing stronger, and the house of Saul weaker, the kingdome of Christ the [Page 285] Sonne of Dauid may bee throughly and firmely esta­blished in vs, and we in it.

A dissembler & hypo­crite, is a thing most odious to God, and so should he be to men, especially to him­selfe, who next to God knowes best how wicked himselfe is. First, he is a per­petuall lyer, & his outward profession, is nothing but a continuall publisher, and perswader of vntruth. It tels euery one the man is ho­nest that shewes it, and lies all the while. This lying in deeds, is at least as wicked as lying in words, & accor­dingly should be hated. A­gaine the dissembler is an idolater, for he sets man in the place of God, and God [Page 286] in the place of man. His best side he shewes to man, & that is his outside; and the worst side, he turnes to God, and that is his heart: Accursed man that seekest to please him who is but thy fellow, and neglectest him who made both thee and him, euen the Almigh­tie, Lord of all things. That God who is ielous and will not giue his honour to an­other, cannot but be high­ly offended with thee, for preferring man before him; and to him shalt thou giue an account for this corruption and withdrawing of thy heart, Gods chiefest part. Thirdly, the dissem­bler is an idoll, for he being nothing in the world stāds [Page 287] vp to bee worshipped. By his outward shew he calles in the countrey to reue­rence him for the goodnes which is not in him, he sets himselfe vp on horse-backe as Haman wold haue done, his hollow profession cry­ing before him; This is the man, whom God will ho­nour. But this man, the whiles is the very man whome God especially ha­teth, and whom with Da­gon he will cast downe on the threshold of hell gates, breaking him in pieces, when none shall deliuer him. And this fits wel with him, for now hee is not a whole man; but pieces of two men tied together, the outward piece is a piece of [Page 288] an honest man; the other and that the greater piece, is a piece of a Reprobate, or rather of a diuell. Lastly, he is a very foole, for of that which is good hee chuseth onely to haue the appea­rance, and of that which is naught to haue, a full and whole possession. Thou foole, if the shew of good­nesse be so good, is not the thing it selfe much more good? & if the shew of wic­kednes be odious, is not the wickednesse it selfe much more odious? But thou vn­wisely art contented to be rotten, corrupt, and filthy, so the world see nothing in thee, but an outward pain­ting of purity, and clean­nesse; so thou maist be to [Page 289] them a perfume, thou wilt be to thy selfe a kennel. But rather turne from thy wic­kednesse, and liue; get the reall possession of that, whereof the very appea­rance is so beautifull and pleasant; let the shew make thee in loue with the thing, & get a roote to thy bran­ches. Otherwise thy vizard shall bee pulled from thee, and thou shalt bee stript of thy shewes, & be condem­ned for that which thou art. Thou shalt be far away from these whom thou re­presentest, and shalt be pla­ced among such as thou art indeede: there shal be taken from thee, that which it seemes thou hast, and thou shalt bee cast into vtter [Page 290] darkenesse. Surely if to men the looking asquint of the eies, be ill fauoured and vn­pleasant, much more ougly vnto God is this squinting of the soule while it casts the eye on goodnesse, but the sight on wickednesse: Therefore reconcile thy self to thy selfe, become one man and differ not in thy selfe: for if thou agree with thy selfe, bringing thy in­side to be one with thy out­side, then wil God agree w ^t thee, and this saying shall concerne thee aswell as o­thers: Blessed are the pure in heart for they shall see God. But if thou plough on with thy oxe and asse together, thou goest on in that, which is an abhomi­nation [Page 291] to the Lord, thou heapest vp wrath against the day of wrath; thou hast no portiō in y ^e blessednesses which belōg to the right e­ous, but in y ^e many woes de­nounced against y ^e Scribes & Pharisies Hypocrites.

That image & Chara­cter w ^c euery man beares in this life, the same also shall he beare in the resurrectiō. He that in this life beareth the image of God, shall in y ^e resurrection appeare in that image; & he y ^t beares only the image of darkenesse & corruption, euen the like­nesse of the old Adam, in the same lothsome and de­formed shape shall hee ap­peare before God sitting in iudgement. For God doth [Page 292] regenerate and new create man onely in this world. They that be not changed here, and made like vnto Christ, doe let passe the time of Regeneration, and so they haue the stampe of sinne in their foreheads vn­remooueable for euer. Now in that great and terrible day, what difference shall there be in the twofold ap­parance of these different sorts? The sonne of God new made by his Spirit, shal appeare in the image and likenes of God his Father, with light in his vnder­standing, righteousnesse in his will, and holinesse in his affections: To him it shall be said, Blessed is the pure in heart, he shal see God; for [Page 293] God delighteth to see him, euen his owne likenesse in him. But the sonne of flesh shall appeare, foule and ble­mished in his vnderstan­ding, corrupt and froward in his will and affections; and in stead of representing hee shall bee contrarie and crosse vnto God, and ougly in his cōtrarietie. And then is his very presence lothsom to the Iudge of purest eies, he is a toad or serpent made and taken to bee destroied. His ouglinesse kindleth the wrath of God against him, which burneth and driueth into the bottom of hell; Lord, when thou raisest vs vp, thou shalt make their I­mage despised. Therefore while it is to day, while it [Page 294] is the accepted time, let the sonne of man make hast to become the sonne of God; Let him put off the goate which he is, and put on the sheepe that he should bee; let him get a cleane heart, and a right spirit within him. And because this on­ly commeth of God, let vs seeke onely to him; and be­cause God hath told vs by his Sonne that he will be o­uercome by importunitie, let vs seeke importunately stil begging, following, and vndeniably soliciting him, vntill hee giue the holy Ghost to them that aske him. Then shall wee with Symeon, bee full of peace at our departure, being assu­red to see saluation; there [Page 295] shall wee with Paul, bee al­waies bold euen at our re­moouing, being certaine of a better tabernacle in hea­uen; then shall wee com­fortably approch to the Throne of God, who wee know will acknowledge vs for sonnes by his marke in our foreheads, and will call vs in vnto the Supper of the Lamb. But then they y ^t ap­peare in the shape of dogs, their place shall be without from the presence of God and the Lambe for euer­more, where their worme dieth not, and their fire quencheth not. They that are the kindreds of the earth, and not of heauen, shall waile before God, and theirs shall be eternall wee­ping [Page 296] and gnashing of teeth. The goates shall bee set on the left hand, God will be­hold them scornefully, and afarre off; they shall be cal­led cursed, and they shall be driuen from God into euer­lasting fire, there to accom­panie the diuel and his An­gels, whom in this life they haue associated and resem­bled.

The hard things, are of­ten most excellent, for our businesse in this world is to striue against flesh & blood, which is not a matter of ease. Among diuers com­bats therewith, they haue not the least, who are in the stead of a father and mo­ther. The hardnesse here­of [Page 297] is, that such standing in the place of natural parents, should do that right to the child in cold reason, which the other would doe in the heate of affection. Now men saile with affection, but row hard with reason, yet the worth and reward counteruaile the labour. It must needs be a matter of excellent worth: for God is the God of the fatherles, and hee ioyneth with God that helpeth them; hee is Gods instrument, and hath a deputiship vnder God; as for the reward, mercy pro­cureth mercy, temporall, e­ternall. Thou maist well hope, that God who is plea­sed with thy goodnesse to the children of others, will [Page 298] raise vp the goodnesse of o­thers to helpe thy children; and himselfe will become a father vnto thee and thine. But if thou liftest vp thy hand against those, whom God hath taken into his protection, feare thou the Iudgement without mer­cy, for shewing no mercy; and that while thou art a very father in law to others, God will be a father in law to thee and thine, which makes men of al others the most miserable Orphans.

Marriage of all naturall actions is of most conse­quence, yet is it the worst done of any other. For men doe not commonly make marriages, but bargaines, [Page 299] and the bargaine being made, the marriage comes in vpon the bargaine. But it was not so from the begin­ning. In the first marriage, the woman was the princi­pall part proposed to the man, and in her chiefly the Kingdome of God, and the righteousnesse thereof. So it should be still, the great matters of the Law should be preferred before Cum­min and Mints, yet these need not altogether to bee neglected: howsoeuer, that which is absolutely and on­ly necessarie, must bee held whatsoeuer become of that which is but conuenient. Examples of holy Scripture shew vs plentifully, the mi­serable issues of marriages [Page 300] made not in the Lord, which might be so many in­structions to future times. In the first world, wicked wiues, euen the daughters of flesh and blood, corrup­ting the sonnes of God, brought in the Flood. Af­terward, the most wise of onely men, Solomon, by ido­latrous wiues, was bowed aside to the worship of I­dols, from the seruice of the true God, who appeared to him twice: wherefore God did rent his kingdom from him, and gaue it to his ser­uant. But a spectacle of long miserie, and as long wickednesse, was that vn­happy marriage betweene the sonne of Iehosaphat, and the daughter of Ahab; ther­by [Page 301] was Iehosaphat himselfe drawne into danger and losse, and into the cause of them, worse then them­selues, euen to the loue of them which hated God. Thereby the sonne of Ieho­saphat, yea his sonnes sonne became wicked and vnhap­pie generations, this sen­tence waiting on their sins; for the one had the daugh­ter of Ahab to wife, and the other was counselled by his mother to doe wickedly. Let men therefore be afraid to infect themselues and their posterity, by becom­ming one flesh with wic­kednesse; to marry vnto a leprosie of the soule is worse then into that of the body. A woman is a needle to [Page 302] pierce into the heart and affections of man, and if she be wicked, the diuell is the thread which followes after. This knowes the tempter right well, therfore by Eue hee got within A­dam; by Dalilah hee ouer­came Samson; by the daugh­ters of Moab, he got power on the children of Israel, to inspire into them idolatrie, one of his chiefest poisons. Therefore let no man for money take vnto him a fa­ctor for the diuell, lest thereby the diuel attended with the curse of God, (which euer followes him) enter in vpon him and his posteritie. The remainder of flesh in the best regene­rate, though but a part of [Page 303] him, is alreadie too great a friend to our greatest ene­mie; let vs not adde to this fleshly part a whole body of flesh to increase the griefe and incombrance of the Spirit of God in vs, and to increase the force of Sa­tan, and of his temptations against vs. But let them that do so, know, that they seek the ruine of their hou­ses by the same meanes, by which they seeke to raise them. For though Satan bee a strong man able to keepe a house in peace, yet there is a stronger then he, who often bindeth this strong man, and taketh his house from him; or if hee leaue it to him still to bee maintained (as indeed hee [Page 304] is allowed to be a kind of a Prince in this world) yet miserable is that standing, and worse then falling, which stands by Satan; for there comes a day wherein his principalitie it selfe shall fall and bee ouerthrowne, and al that it doth sustaine. And in the meane time, what a bettering of an house is this, to increase the liuing, and to corrupt the liuers? to grow outwardly in wealth, and to decay in­wardly in grace and vertue? to lose in our selues, & our posterity, y ^t we may adde to the estate of our selues, and our posteritie? The true pa­terne of marriages was the first, made by God himselfe; and therefore to be imita­ted [Page 305] by the children of God: therin God gaue man a hel­per fit for him; fit she was to help him in spiritual things, euen the seruice of God, & fit to help him in temporal things, euē those of this life. Such is y ^e wife described by Salomon, fit to do her husbād good al the daies of her life: good to his soule, good to his body; for she feareth the Lord, & therfore is praised. This paterne being follow­ed, wee may certainely be­leeue, that he which allow­ed, and blessed the first, will also allow and blesse all those which are like it. He will behold such a marriage with pleasure, while it is making; he will be present at it, for his good will was [Page 306] principally sought in it; and he will prosper it, that men shall haue cause to say; Lo, thus shall the man bee bles­sed, that feareth the Lord. But because goodnesse in any sexe is ouer rare; and it may seeme a hard matter to get one, that may fully e­quall the patterne; first, re­member whose gift a good wife is, and seeke to him, from whom commeth eue­ry good gift. Surely it is to be feared, that many haue bestowed themselues ill, be­cause they sought not to him, who onely could haue bestowed them well, or be­cause they sought him more for outward aduan­tages, then for inward gra­ces. Secondly, if thou hast [Page 307] done this, and yet thou fin­dest not that one among a thousand; and need so re­quires, that thou must pro­ceed in thy purpose: when thou canst not get a bur­ning lamp, get thee a smo­king flax, if not one that is expert, and by long custom exercised and vsed to strong meate, yet one that desires the sincere milke of the Word to grow thereby. Take one that is likely to become a Temple for the holy Ghost, and this likeli­hood find not in thine own presumption, but in her dis­position. That this may be really performed, let vs first discerne a mind teachable, and willing to learne. It is a first and chiefe step to­ward [Page 308] God, to hearken after God. Therefore wisedome euer begins her speech with this; Heare yee children, and incline your eares to wisdome, and, He that hea­reth is wise, and wil increase in learning. Next, let her be humble and meek; for such a spirit is a fit receptacle for God, it is before God a thing much set by, and to such, God will reueale his secret mysteries. Now be­cause man is weake, and his affections rob him of his iudgement, making him to thinke that partie excel­lent, to whom hee hath an excessiue affectiō: Let God bee instantly sought to e­stablish weake and deceiue­able man; let him be intrea­ted, [Page 309] that he wil not be wan­ting to that, which much concerneth his glory and seruice, and the good of his seruants. And these things thus ordered, strong hope may be conceiued, that he who heard Abrahams ser­uant, when hee intreated a wife for his Masters sonne, will giue such a wife as shee was to the sonnes of Abra­ham: and he who gaue vn­to Ruth a mighty man of wealth, and one blessed of the Lord, because she resol­ued, that the God of Israel should be her God; will also giue the like blessing vnto the followers of Ruth. But while I sing the Songs of Sion in a strange land, the Chaldeās or wizards of this [Page 310] world vnderstand not the language; the naturall man perceiueth not the things of God, neither can Scrip­ture by any meanes make him leaue a good bargaine. Therefore will hee still in spight of heauen, marry his land to his neighbors great portion: I meane his Son, that would perchance bee better then himselfe, to his neighbors daughter, which perchance will make him, if she can, worse then the fa­ther. These exchangers of money by bargaines con­summated in the Temple, since the Word (which for­biddeth the house of God to bee made a denne of theeues) cannot driue them thence, it may he a whip of [Page 311] cords will. And surely in e­uerie daies experience, such a one is laid soundly on ma­ny of their backes. And therein a twofold cord, that breaketh both bones and hearts is especially remark­able. One is the often dis­like betweene such vnhal­lowed, or at least, vnequall parties. Religion is the tru­est and strongest bond of loue; where that failes, na­ture is next, which is most corrupt. Nature delightes in new lusts, and so runnes after that which it hath not, neglecting what it hath. Hence hath that cursed speech issued from one of her followers: That hee could loue his wife aboue any other, if shee were not [Page 312] his wife; making that a rea­son of hatred, which a Chri­stian makes chiefly a reason of loue. And when this loa­thing of the partie posses­sed, hath brought forth the desire of another, and that desire, obtaining; what hart is then great inough to beare the vexing and tor­menting thoughts that swell therein by this forsa­king? if it be the wiues part, as most often it is, shee still beholdeth with indignati­on, the lothing of her selfe, the losse of her right in him for whom she forsooke all others, and his giuing of himself away to a stranger. These meditations eate vp her heart, and then she cur­seth the time of her mar­riage, [Page 313] and all them that made it. When this newes commeth home to the churle her father, he doubts at last his daughter is cast a­way; which he might pro­bably haue doubted before, and much more profitably, for then he could haue hol­pen it. And now when she sitteth as a Nun forsaken of the world, breaking her owne heart, and somewhat her fathers; miserie beateth into them, that instruction could not teach them; that marriages made without God, are wordes, not acti­ons; since such a woman hath had much money be­stowed on her to bee called a wife, and yet shee hath no husband. Another cord [Page 314] wherewith this kind of fol­lie whippeth it self is, when the partie which was taken into this match for the greatnesse of estate, by vi­ces wasteth the estate which onely made the match. This to the coue­tous father, is the worst di­uorce; for hee married his daughter to the wealth, not to the man, and that wealth is separated from her. After this, the man is found, ap­prehended and condem­ned to bee wicked, which he was indeed before, but his wealth gaue his wicked­nesse such a golden luster, that couetousnesse could, or would not see what it saw: but now neglected wickednesse begetting po­uertie [Page 315] makes him odious, whom wickednesse could not, and the robbed child is returnable to the parents wanting another portion for maintenance. In this case also, religion would haue been a remedie, which takes men, though not di­strustfull and vnbeleeuing, yet prouident for their fa­milie. These be the stripes of gracelesse marriages, which afflict both the mar­ried parties and their pa­rents, and would, if obser­ued, teach wisedome good cheape to others, as they dearely and deepely haue imprinted it into these. But this is the pitty, that mony is so pleasant and glorious a thing, that it casteth Sun­beames [Page 316] on euery person that hath it, be he neuer so base; and the yong womans father hath his thoughts so cheared therewith, that he must needs hope the best of his sonne in law, though nothing but money giue him such aduice; wherefore it is yet to bee feared, that many gazing & gaping on wealth, wil follow it so close, that they shall stumble in­to the same ditches, where­in they haue seene many of their neighbors wallowing. This makes sport for the diuel, and thus is man most truly fayry-led, euen led a­side by the spirits of dark­nesse into the wandring waies of Balaam the sonne of Beor, who made Israel to [Page 317] sinne. But this makes bit­ter lamentation, euen the mourning for sonnes and daughters in the Church of God; for hereby hath the Church lost many, both sonnes and daughters, some being turned from a good profession, others being al­together bred in Paga­nisme, hauing no difference from heathen, but onely in the saying of a Pater noster, a Creede, and it may bee, the ten Commandements. Therfore the Church takes vp her complaint, and in sorrow of heart cries out: The Nation is increased, but her ioy is diminished, there are children borne but not to her; therefore as Rachel she praieth, Giue [Page 318] me children or else I die, or else with Rahel she weepeth and will not bee comfor­ted, because her children are not.

If a man thinkes he hath some vnderstanding hee must thus imploy it, else he hath not what he thinkes he hath. First he must vn­derstand and know the great ignorance which is in man, and particularly of things Diuine, aboue vs; yea of naturall things be­fore vs; God and the happi­nesse in him is farre from our Reach, and euen in na­turall and created things wee are suddainly stinted, our knowledge quickly stopping and resting in a [Page 319] confession of hidden and secret faculties. Therefore ignorāce cōfessed is a great wisedome in vs. Secondly he must know & acknow­ledge the great and general misery of mankinde, which through sicknesse, oppressi­on, misery, & folly reignes in the world; and he must know into what kinde of world, hee is borne and brought, that so he may learne on what conditions he doth liue. Thirdly he must see the impotence and weakenesse of man, to lift himselfe aboue himself, and to adde one cubite yea one finger to the height of his Being.: so that of him­selfe he can get very little aboue the ignorance, or the [Page 320] misery vnder which his condition is to liue. But this knowledge is not that we should sit downe there­in without vse; for then it were but a Lamp vnto mi­sery. But that iustly valuing our selues, we should bee both humble and patient, as low and miserable crea­tures; but withall should lift our eyes (since our selues we cannot) aboue this mi­sery vnto him, who is true wisdome, Almighty power, and perfect happines: pray­ing him by an addition of a new creation to the old, to raise vs aboue our selues increasing our knowledge, strengthning vs, to ascend vnto him, who is very Feli­citie; protecting and com­forting [Page 321] vs in this path of misery which leadeth vnto him. And now hauing God, by the Spirit of his Sonne, from thenceforth in him we are wise, strong and happie, who to vs is wisedome, protection, hap­pinesse, yea al things; and so we which before could not, may now reioyce; but in the Lord.

To perceiue and finde the truth of Christ, we must not looke into our selues, but into Christ and the doctrine wherein he is deli­uered, and which he deliue­reth. For if we looke into our selues, we can see no­thing in our selues, that may prooue the gift of [Page 322] Christ vnto vs. We may ve­rily see, that we neede those effects, which by Christ are performed, euen redempti­on, and regeneration; but that the Sonne of God should take vpon him the nature of mā to effect this, in our selues wee cannot finde. For first, man was created without any neede, or helpe of this incarnati­on; and therefore there was no instinct of such a myste­ry planted in him at his creation, as there was of the Deity. Againe, man being falne, he could not see any perfect way out of his mi­serie, as appeareth at this day among the Heathen that know not Christ. Thirdly, were man neuer so [Page 323] intelligent, yet being but a creature, which cannot comprehend his Creator, how could man compre­hend this mystery, which was a secret purpose flow­ing out of the vnsearchable will of God, whose Spirit none knowes but his owne spirit? so that what issueth therefrom, is such as the eye hath not seene, the eare hath not heard, nor the heart of man conceiued; and among these principall is this mysterie of our salua­tion by Christ. Wherefore going out of our selues, and not seeking Christ in our owne wisedome, which comprehendeth him not, let vs goe to him and to his doctrine; and therein wee [Page 324] shall finde admirable wise­dome, excellent iustice, deepe mercy, infinite pow­er, perfect holinesse, and in summe a mysterie becom­ming God as the Author of it, and fitting aboue all o­ther the miserie of decaied and wretched man. If we looke into this mystery, we shall see him restoring man, by whom man was made, and who better then he? we shall see man die for the sinne of man, & how could Gods iustice bee otherwise satisfied, there hauing been a vow that man should die when he did eate? We shall see the Spirit of puritie which first made man to Gods image, renewing and sanctifying him aboue the [Page 325] first strength. We shall see a Law of perfect holinesse taught and prescribed by Christ, fit for God to re­quire, and for man to per­forme to his God. And fi­nally Christ bringeth vs to the presence of God our Soueraigne good, defen­ding vs in the way from our ouer-mightie aduersa­ries the diuels and their ser­uants, whom also at last he wholly suppresseth. These things are in the doctrine of Christ: Things necessary to bee done for the saluati­on of man, but not done at all, if not done by Christ; for in no other wee finde them performed. And if we looke into some circum­stances of this doctrine, we [Page 326] shall finde that Christ was prophecied of inparadise by God: in Egypt by Iacob, in Iudea by the Prophets, the Iewes the enemies of Christ confirming it. Besides, the story of the fall we finde fit­ly to agree with our present condition, and that is deli­uered onely in that storie wherein also Christ, the Re­medy of the fall is promi­sed. Wherefore one issuing from God, the other also hath the authoritie of the same reporter. And though Christ haue no need of the diuels acknowledgement, yet their testimony may serue against themselues; and it was from below if not from aboue, that the Sibyl cited by Virgil foretold [Page 327] of Christ: Christ being on earth, was confessed by the diuels; and wicked spirits at this day trading with witches, seek to draw them from Christ to themselues. Lastly, the prophecies of Christ himselfe concerning Ierusalem, concerning the succession of his owne do­ctrine, of his disciples and beleeuers, became true in the euent, and as it was prophecied, to this religion and doctrine the diuell op­posed himselfe aboue all o­ther by persecution; where­fore it was aboue all other, the chiefe doctrine that op­posed him; in the opposi­tion, ouerthrow, and vndo­doing of whom and his workes standeth a maine [Page 328] part of our redemption and saluation.

The diuels preaching is cleane contrary to Gods. God beginneth with the Law, and endeth with the Gospell: but the diuell be­gins with the Gospel, and ends in the Law. God saith, When ye eate ye shall die▪ yet to man being dead gi­ueth Christ to restore him. The diuel saith, ye shall not die at all; yet when man (by his temptation being be­come mortall) should be re­stored by Christ, he goes a­bout to kill that Christ which was to be the life of them, whom he had promi­sed that they should not die at all. So continually be­fore [Page 329] we sinne he saith to e­uery one of vs, God is mer­cifull, and Christ is a recon­ciliation for all our sinnes; but after wee haue sinned, he saith, whosoeuer sinneth is not borne of God; The soule that sinnes shall die. And to them that sinne af­ter grace receiued; There remaines no more sacrifice for sinne, but a feareful loo­king for of iudgement. But we must cure our selues by contraries. Therefore let vs still vse Gods kinde of prea­ching to ourselues; which is contrary to Satans. Be­fore we sinne let vs set the whole Law, euen the terror of God before vs, to affright vs from sinne, and hauing sinned, let vs carry the yoke [Page 330] of the Law vntill we be tru­ly humbled for our sinnes: But after due humiliation, let vs take hold on the Gos­pell; which to all penitent Christians, is the true and rightfull successour of the Law.

There are two sorts that reade bookes, to make thē ­selues better by them: One, that gathereth from them whatsoeuer addeth to their knowledge or vertue. The other would make it selfe better also, but it is in repu­tation, and glory; for by see­king of faults and errours, they desire to raise them­selues aboue the writer. But I must borrow leaue here to vse the words of Christ, [Page 331] I tell you the Publican re­turnes home iustified ra­ther then the Pharisie: The humble learner is more substantially increased, thē the proud Scribe, and the ambitious disputer. The first gets into him an essen­tiall growth, the other rai­seth himselfe only vpon stiltes. The one, acquireth more solide matter, the o­ther a greater swelling; the one increaseth in the inner man, the other in the old Adam. Surely the latter with Mary hath made the better choise, there beeing no comparison betweene the increase of life eternall, and the puffing vp of va­nishing and vaine glory. Wherefore let vs couet the [Page 332] best gifts, and though wee need not put out our eies, not to discerne faults when we meet them▪ yet it is both needlesse, foolish, and sin­full to vse our eyes to that purpose onely or chiefely. But the whole and chiefe ayme of man in all things, beeing the kingdome of God and the righteousnes thereof, let him in reading keepe that still fixed before him, as his especiall marke, fitting and leuelling there­unto euery thing that will serue to this end. If thou meetest with errors in do­ctrine, thou maist warne thy selfe & others of them; but if onely with slips of infirmitie, couer them to thy selfe and others, consi­dering [Page 333] that thou also art a man subiect to the same if not greater frailty. And so shalt thou best aduance the benefite of that worke to thy selfe & others. For that which is read by an vnder­standing sweetned and sea­soned with humility and charitie, discouers to such a reader the whole beautie, treasure and goodnesse it hath, and bestoweth all on him. But to the proud in­quisitor, it hideth much of itselfe, being vailed and co­uered with an apparance of euill cast vpon it by the e­uill minde that read it. Be­sides, when good things be found, and among them some faults though excusa­ble, if the minde out of [Page 334] weakenesse or censorious­nesse dwell vpon those faults, it is a great oddes but vpon so kinde entertain­ment, they will make bold to perswade, that the good shall doe no good, but that which is faulty shall giue a distast to that which is pro­fitable. But as in the church so of the Church, let all things be done to Edifica­tion.

A setled and resolued purpose to bee rich, is the fountaine of infinite euils. For this resolution once being fixed, presently the eyes, and the eares are tur­ned into meere intelligen­cers and suruaiors. They are wholly imployed to [Page 335] seeke & search whatsoeuer lyeth fit, and whatsoeuer is profitable; And withall the heart greedily stands ga­ping to deuoure whatsoe­uer of this fit and profitable comes within reach. The difference of things (as law­fulnesse & vnlawfulnesse) is takē away; for the strēgth & eagernesse of the desire digests all alike into nou­rishment, as a mightie Ap­petite doth meates both raw and rosted. It is a heart-breaking, not to adde som­what continually; and if Nabothes Vineyard come not, being called for, it is death to looke vpon it. What though the getting of it cost the death of the owner, yet the couetous [Page 336] man must saue the life of his lust; and indeede his owne life, which he saies, profiteth him not, except he satisfie his lust. Hence it is so many widdowes grone toward heauen for the help which they cannot haue on earth, so many father­lesse children are ready to die in the streetes for want of bread; and so many vn­dermined, sacked, and ran­sacked families, being dri­uen from their own homes wander vp and downe to seeke a couering for their heads from raine and tem­pest. Iustly therefore that holy Apostle and out of diuine inspiratiō pronoun­ced this as an infallible and neuer failing positiō: They [Page 337] that will be rich, fall into temptation and snares, and into many foolish and noi­some lusts which drowne men in perdition and de­struction. And how can it be otherwise? The end and marke being fixed, the eye is still ayming, & the hands are still working toward that end: And this end be­ing riches, and not God (for a man cannot serue two masters) thither tend the whole endeauours of the hungry & couetous soule. If an vniust profit bee offe­red, or rather vnoffered may bee hooked; the eye lookes on riches, and not on God: and accordingly God & his will being neg­lected, riches are taken [Page 338] howsoeuer displeasing vn­to God. God must beare with him; for hee must bee rich. That plot must go for­ward, the resolution is fix­ed; God must giue place, he doth not see it, or will per­chance forgiue it. But whiles thou not seeing, or at least not regarding God, thinkest God therefore see­eth not thee; he sees thee verily, and will bring forth thy workes of darkenesse into light euen starke na­ked, and they shall bee thy perdition and destruction. But rather breake in pieces this thy resolution, O man of earth, whosoeuer thou art. Fasten not thy soule to riches which are not wor­thie of thy soule; neither [Page 339] make them thy marke and end, which were made for thee: know thou that God alone is thy end, and thou art made to serue him on­ly, that God is thy happi­nesse, and it is thy only feli­city to enioy him: that God is thy chiefest treasure, ther­fore fixe thy heart resolued­ly on him, remoouing it from riches. Change thy couetous, and be strongly couetous after God, and by godlines, euen faith and a good cōscience draw him more and more into thee: and so godlinesse shall be to thee the greatest gaine, for it shal get thee the best trea­sure. As for riches, make no couenant with them, fasten not thy heart on them, lest [Page 340] withall thou fasten thy hart to many noisome lusts, to many cares, and finally, to perdition it selfe. The holy and most quiet way is to put contentednesse in the place of couetousnesse, and then godlines will appeare that which it is, euen the greatest gaine. This thou shalt the better doe, if thou consider the ende of thy creation, that man was cre­ated not to be rich, neither is that the busines appoin­ted him by his Creator: But the Creator himselfe is the end of man; neither hath the Creator made any ne­cessitie, that a man should be rich: for foode and rai­ment, and satisfaction of naturall necessities, is his [Page 341] chiefest drift and purpose of worldly things. There­fore in the last iudgement when it shall be demanded of thee, how thou hast spent thy time in the world, and what thou hast done there; shalt thou not bee a­shamed then to say, I haue there done all that I could doe to bee rich? For then shall that plainly appeare, which now is true, though not appearing: The man hath mistaken his busines, that onely studieth riches; for then it shall bee said to the couetous, That man was not made to bee a ga­therer of mettall, nor a filler of bags, nor a ioyner of hedge to hedge; much lesse to be a prowling vermine, a [Page 342] rauening wolfe, or a roa­ring Lyon to deuoure the weake, the distressed and the helpelesse. The im­ployment of our naturall a­bilities, as vnderstanding, or strength, in lawfull acti­ons to procure mainte­nance for our selues and our families, shal then be allow­ed. For this maintenance is the supportation of Gods Church in this vale of ne­cessities, and so tendeth to God. But a desire of riches for themselues, or for the outward glory of them, and that setled purpose to be rich, shall be condemned in the great and terrible day of the Lord; and then chie­fest in condemnation, and of any of their ranke next [Page 343] the diuell in torment shall they bee, that haue made a prey of miserie; and where­as miserie is to goodnesse a ground of mercy and re­liefe, these haue made it a ground of oppression, so adding sorrow to afflicti­on, making miserie be­cause it was somewhat wretched, perfectly misera­ble. To these shall also the perfection of miserie be ap­pointed for a portion, euen pure and cleare iudgement, without the mixture of any mercy; and so their owne measure for qualitie being returned to them, (but in a farre greater quantitie) they shall then taste how bitter the cup is, which they haue giuen others to drinke; and [Page 344] they shall by experience, but helpelesse and remedi­lesse, know the grieuousnes of their owne workes. And because this day is by such put farre from them, and they comfort themselues in the delay of it, let them know also, that some sinnes are partly iudged afore­hand, euen in this world: And among them, very commonly, the sinne of op­pression. For often is it seene, that the fathers op­pression, hath been powred out on his owne sonne; and riches gotten wrongfully for posteritie, haue beene wrongfully taken from them, for whom they were wrongfully gotten. Wher­fore euē for feare of present [Page 345] iudgement, and in meere good husbandrie, leaue not the goods of wrong and robberie to your children. For vengeance and they are inseparably tied toge­ther; they will hardly bee quiet till they bee gone a­gaine, and the beame will crie to therafter, the hedge to the field, This is not our place, let vs euery one re­turne to our owne home.

The Word of God is an vndefiled Word, rightnes it selfe; and therefore the most perfect rule. Let there­fore [Page 409] sinfull men frame their liues to it, not seeke, as ma­ny doe, to frame it to their liues, and so to sinne by the authoritie of righteousnes. And let fraile and falling man, though many of them thinke they be the Church, not trie this VVord by themselues, whether it bee right or not, but by the VVord trie whether they bee right, euen the right and true Church; which is knowne by this, that they heare Christs voice, and walke according to this rule of Christ: Galathi­ans 6. 16.

Silly and foolish is the pride, that any man takes in his seruice toward God. [Page 410] For first, the whole man being from God, wee can giue him out of man no­thing but his own. Againe, the whole man being due to God, there can returne no good thing from man to God, but what is his due. Thirdly, it is Gods free choise, that vouchsafeth to vse thy seruice, who refuseth the imploiment of many men, excellent in naturall a­bilities. Certainly, we haue seene many such of great hope turned into earth, be­fore any, or small vse of thē. God Al-sufficient, who can raise vp seruants of stones, thus often sheweth, that men haue need of God and his choise, to doe him any good seruice; but hee nee­deth [Page 411] not them. Therefore let vs rather thanke God, then boast before him, if he imploy vs in his seruice. Let vs with humilitie readi­ly performe it, as to that great Lord, who hath refu­sed infinite better, to be ser­ued by vs; and whom there­fore to serue is a happines & priuiledge of ours frō him, not a benefit of ours to him

Many seuerall women were made for many seueral men; if many had bin allot­ted to one, there would haue bin fewer of the mas­culine sexe; for euen among heardsmen, this rule is ob­serued. But now there is a kind of equality in number, that euery one might haue [Page 412] his mate diuidedly, without diuiding with another. And this which was indeed best was first; for then there be­ing but one woman to one man, the sin which is now vnlawfull, was then vnpos­sible. What bare necessitie was to man by creation, let necessarie obedience vnto God bee to the chil­dren of regeneration; whose speciall vertue, is to auoide the ill which may be done. Surely as running after lust beyond this one, is endlesse in regard of satisfaction, so hath it a bad end in regard of retribution, euen tor­mented old age, that it can sinne no more, and eternall death for hauing so much sinned.

When a man is possessed by any lust, be it of coue­tousnesse, concupiscence or the like, there is set vp an image in him, though not a grauen one, which is to him a God. This image wholly filleth his minde, to it he committeth idolatry, for he offereth his whole heart in sacrifice to it; and if he can obtaine the thing ther­in represented, he accoun­teth himselfe happy, as in the obtaining of God. Such an image was there in A­hab of Naboths vineyard, and such a one of Bathshe­ba in Dauid. But let vs take heede of this worship of i­mages, for it is but a vaine shadow which steppeth in­to [Page 414] to the place of God; It tel­leth vs of happinesse, but it selfe obtained goeth into nothing, & robs vs of true happinesse. Let vs rub out therefore the print thereof with prayer and holy me­ditations, filling vp our hearts with profitable and eternall truthes, to keepe out these dying and killing vanities, let nothing posses our hearts but God him­selfe, who will one day glo­rifie the place wherein he dwels, and make it looke like a temple of God: And surely nothing but God is worthy of a man.

God is the cause of all vnder-causes and of all ef­fects; in him is the fulnesse [Page 415] of all things, the spring of all beings. This world is a determinate measure of his effects. The naturall life at the best is but a certaine number of these effects, du­ring a certaine peece and li­mit of time. But the spiritu­all life caused by our vnion with God, is an euerlasting and infinite enioying of the infinite cause of all things. Hereby shall wee finde the Christian to bee most perfectly happie, who possesseth all things in their cause, and beyond al things that are, shall enioy the cause it selfe. Infinite is the difference betweene wise­dome the cause, and wise­dome the effect; light the cause, and light the effect; [Page 416] loue the cause, loue the ef­fect. Therefore is earthly Paradise wiped out, and the Sunne shall be taken away, and worldly pleasure eaten vp by death. And from hence haue wee infinite cō ­fort, for besides the blessed end which comforteth all labours, wee haue other comforts in our way thi­ther. For if some temporall effects of God be now wan­ting, yet in God they are ready for vs, and farre more excellent things, when it shall be best for vs: for God hauing cōmunicated him­selfe to vs, we may certain­ly beleeue, he cannot denie things small in comparison of him, when they shall be for our good. Therefore [Page 417] when he withholds them, hee doth it as not beeing good for vs: yea we may re­ioyce in griefe, knowing that a louing God and our God is the very cause of it, and that to our good. So while our flesh by nature is sad at the effect, our heart by grace may reioyce con­fidently in the cause. For God vnchāgeable, through all our changes aymeth vn­changeably to this end, our good. Let all seeke God with their whole heart; since himselfe is our excee­ding great reward; since all things attend vpon him ready to cast themselues vpon them whom they see fauored by him: And since all things of what time soe­uer [Page 418] that are cast on vs, are turned into good by him who dwelleth in vs.

If a good name be bet­ter then a small parcell of goods, then he that sits as iudge of a mans good name ought to proceede to sen­tence vpon as firme eui­dence, as the iudge of a mans goods. If this were obserued, men would heare sufficient witnesses before they fall to their censures: Surely it is a great fault of these times, that men are sooner condemned to bee wholly naught, then a pub­likely accused-man, is to haue stollen a sheepe. The reason hereof is; There is a drop of the great Serpents [Page 419] venome powred into our hearts, which breeds in vs a willingnesse to heare euill of our neighbours. But let vs thirst for the medicina­ble drops of grace, & sucke thē into our hearts, which will fill vs with that loue which reioyceth not in e­uill. It is a pitiful thing that creatures of one forme, of one condition, should de­light in the blemishes and miseries of each other. But when the diuell brought vs to fall out with God, he al­so brought vs to fall out a­mong our selues, that loue the fulfilling of the Law might be perfectly broken. Yet they that are new made by Christ, must learne Christs new commande­ment, [Page 420] which is loue, and be slowly and vnwillingly led to beleeue euill of their neighbour.

It is a good degree of happinesse to haue a nature inclining, yea in different to those waies to which the spirit bends it selfe, and would bend it. Thence it seemes a great aduantage when a man hath in his na­ture a coldnesse to Ambiti­on, to the glory of this world, to the pleasures of the world, and when it draweth, and contracteth it selfe into a narrower con­tent, being satisfied euen with things necessarie. For if we haue not this natural­ly in vs, we must striue to [Page 421] make it naturall by cu­stome, because there is an absolute necessity that wee be such, or still striue to bee such. For God must reigne in vs if we will reigne with him; & how doth he reigne in vs, but by moderating & guiding the minde with­in the compasse of reason, curbing and restraining wilde and inordinate affe­ctions? And this it seemes is much the end of afflicti­ons on the men whom God loues, that there by taming, swaging, and cooling their nature, and as it were wa­shing and taking away by a priuation, the head-strong affections which it beareth to the world; the spirit may vnresisted enter in, and [Page 422] quietly worke his nature into the afflicted. And as for these naturall vertues, though they bee not Chri­stian, nor in themselues ac­ceptable to God, while they are meerely mooued by nature, to a naturall mans ends; yet when na­ture is mooued to do them by the spirit, from a right cause which is the loue of God, vnto the right end which is the glory of God; then the actions so done by the seruice of nature, are good & acceptable to God. As for those whose croo­ked, and more vnmannaga­ble nature, standeth stiffe against the discipline of the spirit and their owne desi­res; let them not therefore [Page 423] despaire, because their euill ground bringeth forth lesse fruite, & more bryers then the others. It pleaseth God indeed to make thee one of those to whom he appoin­teth more labour, for the promised penny; yet be not wearie of well doing, for if thou faint not, thou shalt in due time receiue thy wa­ges. If thou striue heartily against thy euill and hate it, God is pleased with thy will and affection, as much as the others action. Ther­fore striue hopefully, ac­cording to the might which thou hast, praying for more; and his grace is sufficient for thee.

The wisedome of man [Page 424] and the wisedome of God are exceeding different, and no maruaile: one being in­finitely pure, and purely in­finite; the other narrow, but great in corruption. As in all things therefore wee should forsake our owne wisedome, and leane vnto Gods; so not with the least care in the matter of re­uenge; when thou hast suf­fered some euill, thine own wisedome bids thee re­turne euill to the doer, but the wisedome of God bids thee to returne him good notwithstanding this euill. Hereat thou wondrest, and thy flesh finds no wisdome in this to returne good for euill, to helpe him who hurts thee: yet is the coun­sell [Page 425] of thy wisedom, indeed folly, & this of Gods, excel­lently wise. For 1. in reuen­ging thy self, thou dost foo­lishly; for God hauing taken to him self alone, the name & power of being iudge of the world, thou steppest in­to this place and wilt bee thy owne iudge. And God hauing delegated part of this power for a time vnto Magistrates, thou intrudest into their place, and so art Rebellious both against God and man. And indeed, as thou hast made thy selfe a iudge, so thou makest thy selfe an executioner, and art the hangman to ex­ecute the sentence of thy own malice: surely if a man had robbed thee though [Page 426] with some blowes, and were apprehended and condem­ned by the Magistrate, thou wouldest take it a great dis­grace to be appointed for a hangman, or executioner of him, who thus offendeth thee; yet heere is nothing but iustice: but when thine owne wrath vsurping the place of Iudgement, con­demnes a man for a blow or a word to die, then it is a part of honour, to bee the executioner of thy own vn­iust and vnlawful sentence. Be not deceiued, this latter is the worse hangman of the two. But to examine thy folly neerer, how art thou indeede auenged by this, which thou thinkest and callest reuenge? By in­truding [Page 427] into Gods office, thou hast taken the matter out of Gods hands into thine owne: but so where before a God, and an of­fended God was thy ene­mies Iudge, who in his wrath could cast both soule and bodie into hell fire; now a man hath vnderta­ken him, who hath onely power on the bodie, if yet he haue so much: so instead of a reuenger, thou hast done the part of a redeemer, and goest about to helpe him, whom thou though­test to hurt. Againe, where God was before angry with him alone, now he is angrie with thee also, and so hast thou lost thy aduantage, which thou hadst vpon [Page 428] him. Thou hadst the best friend in the world for thee, and against him: and now thou hast by thy reuenge, lost him equally with the other. And lastly, him whom thou censurest to haue done euill, thou goest about to imitate, and to make thy selfe as bad as he. And now that Gods coun­sell to recompense good for euill, is excellently wise, it appeares hereby: certaine it is, and to the godly certain­ly knowne, that the eies of God behold al things done on earth; and he which be­holdeth all things certain­ly, shall as certainely iudge all men, for all things done in their flesh. Therefore if a man wrong thee, know that [Page 429] this wrong is seene, that it is recorded, that it shall bee iudged. And if thou coul­dest now but see, or right­ly imagine that terrible iudgement, which shall bee inflicted on those which touch Gods anointed, thou wouldest pitty them, whom now thy vengeance would punish. Surely fire and brimstone, cries and tor­ments, darknesse and di­uels are their portion; though it bee not present, yet it shall be present, and the weight of the paine shal recompence the stay. Again, the moore good thou art, the more God will pitty thee, the more God will plague him that wrongeth thee. For the more good, [Page 430] the dearer to God, and the more odious are those that offend thee. Therefore if thou wilt bee reuenged on thy enemie, bee still doing of good as to all, so to him among all; and thy good­nesse shall bring God the a­uenger vpon him, and shall heape coales of fire vpon his head, in the day of the highest vengeance. Pos­sesse thy soule in good­nesse, in patience, and bee not mooued from thy place to doe euill; then shalt thou dwel assuredly in hap­pinesse, and shalt see thy desire vpon thy enemies; whatsoeuer the wicked do, thou knowest thy part; though he doth the works of a wicked man, thou still [Page 431] art to bring forth the fruits of a good man; hee doth what belongs to a seruant of his master: do thou what belongs to the seruice of thine, and at last thou shalt see his Lord and himselfe made the foote stoole of thy Lord, and cast downe into vtter darkenesse, where shal be weeping and gnashing of teeth. Then shall this thy Lord, who casteth him into hell, exalt thee into heauen: and as your waies in this life were diuers, so shall they bee in the next; and then shall it be no griefe of mind to thee, when thou art in that glorious king­dome, that thy hand hath not shed blood, nor wick­edly auenged thy wrongs.

The nature of man by the corruption thereof ma­keth a God of whatsoeuer it listeth. Therefore rightly is Idolatrie by the Apostle, reckoned among the works of the flesh, it being a work to which the flesh is prone. This hath the wicked cu­stome of mankind grossely declared, while some make their wealth a god; some haue taken men for gods, as the Barbarians did Paul and Barnabas: and some haue made gods for all oc­casions, as did the Romans. But among the rest, this corruption of the flesh, hath a speciall lust and desire of some glorious and faire image, to make to it selfe a [Page 433] God. And this it doth not, by beleeuing the outward substance, as gold or wood, to be a God of it selfe, but that some diuine spirit in­habiteth and possesseth it, and so maketh it diuine by dwelling in it. This inclination and readinesse of man to idolatrie is ex­pressed often in Scripture Ieremie 10. Ezechiel 16. Iudges 2. Yea, it hath so farre preuailed, that men haue beene inflamed with Idols, vnder euerie greene tree, burning in lust to­ward them; yea they haue adored and worshipped the very images of their friends which they kept as remembrances of them, Wisd. 13. 10. and more par­ticularly, [Page 434] the image of the serpent which healed them, 2. King. 18. If this was the inclination of mans nature in former times, how can wee but still looke for the same fruites of the same roote? The same corrupt nature, yea worse in these last times still dwelleth in vs; it is as neere kin to I­dols as euer it was, and the diuell rageth more then e­uer hee did, knowing his time to be short. Therefore if an image was a stumbling blocke, and a teacher of lies, how do they teach the truth, that teach images? Where they are publike­ly proposed vnto corrupt and fraile mankinde, yea where they are proposed to [Page 435] be worshipped with the ho­nour due to the patterne, yea where they doe or are said to do great and diuine wonders, what can be loo­ked for, but that the same mankinde which worship­ped images in old time, and by that worship were idola­ters, will worship images with the same worship now, and now also become idolaters? The same man, the same image, and the same idolatry. But now they are taught not to wor­ship them with diuine wor­ship. And then they were taught by the second com­mandement, not to wor­ship them at all. Thy pro­posing of them doth draw men more to them, then [Page 436] thy teaching doth deterre from them. Say what thou wilt, if thou put an image before a man of flesh. Flesh and the image will toge­ther commit idolatry. Wilt thou take thy faire wife, and leaue her with a lustfull man, and tell him he shall only passe the time with her in ciuill conference. The Lord of hosts, is as ie­lous of his spouse, as thou of thy wife; he wil not haue temptations set before her, and therefore forbids alto­gether the making of ima­ges for any worship. Besides the ignorant man vnder­stands not the difference betweene Dulia and Latria, but falls heartily to his businesse, and thinkes he [Page 437] cannot do it amisse if he do it with all his heart. And if hee did vnderstand it, yet when it doth miracles, how can they not worship it? since euen for that Israel worshipped the serpent, which their story told them to haue beene made of Brasse. Therefore let men cease to lay stūbling blocks before the blinde, though they hang vp lanternes by their sides. Let them not ioyne with the diuell to make temptations: yea let them auoide euen images of remembrances in the place of worship, since such haue drawne worship aside from God vnto them: And cursed is hee that maketh the blinde to goe out of the [Page 438] way. Deut. 27.

The estates and functi­ons in this world, conside­red alone, and not in order & respect to the next, meet altogether at the end of life in the same point of vani­ty, howsoeuer by the way different in the apparance of outward glory. And in this way, those that are got­ten aboue necessity and miserie, haue so confused, vnknowne, & mixt a good­nesse, that they still turne our thoughts forcibly from themselues, and send them beyond themselues vnto another kinde of beeing, to finde fulnesse and satisfa­ction. The higher estate, which is that of power and [Page 439] action, pleaseth it selfe in the preheminence thereof, and beholding it selfe a cause & moouer of effects. But the end of a thing be­ing the excellency & crown thereof, and the naturall end of action, and motion being rest, it seemes that the lower estates enioying this most, enioy most the chiefest, and haue the ad­uantage of the fruite, while the other hath the com­mendation of being an ex­cellent roote. Yet the grea­test are most contented to be so, and the lesser might be contented, but they will not; and so is there a confu­sion herein: that imagina­tion maketh some conten­ted with labour, while more [Page 440] substantiall rest, will not sa­tisfie others. Besides this vexation of minde, there is another: That to be farre a­boue miserie, is a miserie: and desires preuented, par­take much of the trouble of desires vnsatisfied. For man being made of lust, it is a torment to him, not to lust; and so while men hunt after an excesse of fulnesse, they hunt after their owne torment: yet is there a great path beaten by these run­ners after extremities, who know not the sweet bound and point of enough, be­yond which, their striuing is labour for losse. Againe, the supposed excellency, and highest perfection of mankinde, being common­ly [Page 441] imagined to bee at the state and ripenesse of man­hood, yet in that indeede is man most miserable, as be­ing then lanched forth like a full built ship into the world, a sea of cares and sorrowes; Then also know­ledge increased, increaseth sorrow, giuing man a more full taste of his owne mise­rie. But youth is free from care, and hath strong enioy­ings of smal & easie things; for youth couers all things with its own pleasantnesse, whereas age is sad in spite of obiects, colouring them also with it owne deadnes: Yet youth desireth man­hood, and is tormented for lacke of it, and after is pu­nished with hauing it. If [Page 442] then the ripenesse of man, euen mans best, is a station of care; if he grow from pleasure as he groweth into manhood, and yet tendeth vnto manhood as vnto his perfection; it seemes the very being and perfection of man is a beeing of care and trouble, and that man is verily borne to labour as the sparkes flie vpward. Now what is there left to be thought of man? but that he was not made only for vanitie and miserie, and that this miserie hath a far­ther and a better end, euen happinesse it selfe. We are here brought into a state of trouble, and straitnesse, but it is, that seruing God first in labour, we should after [Page 443] come to his rest; and that the consideration of this rest should be our comfort in the time of our labour. Let vs therefore worke on strongly in the worke of God imposed vpon vs, knowing that after the sixe daies labour, commeth rest of the seauenth. And let our eyes be continually on the ioyes which follow, and not on the paine which is present: the ioyes beheld must needs incourage vs, for their sight is comforta­ble, and especially because wee are sure they are ours. The paine neglected and vnregarded, cannot be very discōfortable; the thought not beeing grieued with that which is not beheld [Page 444] by it. Thus did Christ looke stedfastly on glorie, and so despised the shame, and endured the crosse; and so doth God himselfe, in the sufferings of his ser­uants. The world indeede wonders who sees but halfe of the matter, when it be­holds the sufferings of iust and holy men. They won­der that God takes no more pitty on them, but suffers the fire, the axe, and the tormenter to haue power ouer them. But then God who beholds at once the whole estate of a Christian, sees both the torments pre­sent, and the glory follow­ing; and hee iudgeth the short and finite torments to be the gaine & aduantage [Page 445] of his seruants, since they cause a great accesse of in­finite glory. Therefore let vs be so minded as God and his Christ are, and walke on valiantly in sanctified miserie vnto true felici­tie.

Most men in part, or in whole are Gadarens, or Capernaites. The Gadaren, if hee lose any thing by Christ, desires him to depart out of his coasts, and will lose Christ, rather then his swine. The Capernaite fol­lowes Christ, but it is to be filled; so he seekes Christ for his belly, and makes his belly the ende of Christ. These things are too vsu­all among vs, wee are rea­die [Page 446] to shrinke from Christ, as soone as our profits or pleasures shrinke from vs; because of Christ, wee will not be saued our selues, ex­cept wee may haue euerie thing else safe aswell as our selues: we will bee both Di­ues and Lazarus, wee will haue happinesse both here and hereafter, which may not bee: for this is to knit together, what God hath parted asunder. Equally wicked is their purpose, that intend▪ to make an occupation of Christ to get fauour, riches, or prefer­ment by him; that turne Christ from his, of be­ing a Sauiour, and vse him as Merchandize: who take the ladder of Iacob, [Page 447] by which wee should as­cend into heauen, and peruerting the vse of it, thereby clime downeward to the things of this earth. But miserable and foolish man, thou both robbest & destroiest thy selfe with this thy policie. Christ would haue done farre greater things for thee, and thou wilt onely haue him helpe thee to the lesse: he would haue giuen thee an euerla­sting Kingdome, a Treasure that is farre aboue theeues and rust; but thou hadst ra­ther receiue lesse and worse things from him, transitory honour, and rustie treasure. Thou art a child in vnder­standing; thou takest an apple, and refusest a iewell: [Page 448] But he that is verily Christs Disciple, auoids these cor­ruptions. He knowes Christ to bee such an inestimable Pearle and happinesse, that if hee haue Christ, though with the losse of father or mother, wife or children, life or land, yea, with perse­cutions; yet the possession of him yeelds a hundred fold more comfort in this life, and in the life to come eternall felicitie. He is still a gainer amid all his losses, yea he gaines by his losses; for losses for Christ gaine great comfort and assu­rance in this world, that the losers are accounted wor­thie to lose any thing for Christ; and hereafter in the next world, shall they gaine [Page 449] an exceeding reward of glorie. The same Disciple also out of the same estima­tion of Christ, highly dis­daineth to make any other end of Christ, but Christ himselfe. Yea hee so high­ly preferreth Christ aboue all things, that he accounts all things dung, so he may win Christ; Christ is the marke of his desires, hee sees nothing beyond him, but all things farre short of him: He knowes Christ to be infinitely better then all things, and therefore vseth the worse as helpes to the better; but farre it is from him, to propose the bet­ter only as a meanes vn­to the worse. So he passeth through all other things as [Page 450] a Pilgrime, but takes vp his rest in Christ alone. He walkes along treading on earth, and earthly things, with his eies and heart fix­ed on his Sauiour in hea­uen: To conclude, he is so farre from selling Christ, to get any thing, y ^t he will sell al things to obtaine Christ: Now true loue, the fruite of a true faith, makes this yoke easie, and this com­mandement light.

The naturall man hath in him an inclination to be proud in the enioying of such things as haue any ex­cellence, though himself be not the Author of that ex­cellence, and sometimes though he haue therby no [Page 451] addition of worth to his owne person. So in the first kinde he is proud of a good wit, and in the second, is he proud of a proud horse, of a rich iewell, of an im­brodered garment. And ac­cordingly hee attributeth more glory to himselfe, for possessing them, then to the Author and giuer, for creating and giuing them: yea commonly all the glo­ry to himselfe, the standing poole, and none to the spring. But the true Chri­stian, euen the new borne sonne of God, rips vp this swelling deceit, and striues to free his soule from it, and to bring her to a true and iust discerning of things. To this end bending her [Page 452] eye to the contemplation of truth, shee findes that chiefe and only glory be­longeth to the giuer, not to the receiuer; to the Crea­tor, not to the thing made. Shee sees no reason that she should boast of anothers worke, nor that shee should be proud of what shee hath receiued; but rather shee seeth great reason, that the creature should giue all glo­ry to the Creator, and the receiuer to the giuer. For the borrower is a seruant to the lender, his receiuing is an implied subiection, and hee oweth to him the thing lent, much more the glory of the thing. Accor­dingly▪ the sanctified cry out: Sing ye loud to the [Page 453] Lord all the earth; for the Lord is God, he hath made vs, and not wee our selues: And, Thou art worthie ô Lord to receiue glory, ho­nour, and power, for thou hast created all things. This if puft vp man would right­ly consider, hee would re­member by the benefits of God, to glorifie God his Benefactor, not himselfe, the almesman of God. And thogh knowledge by mans corruption is made an in­strument of puffing vp, yet knowledge pursued to this point by sanctification, would humble and abase. For it would shew vs that wee must glorie in our owne, not in our debts. Ra­ther thereby as borrowers [Page 454] and owners wee should be­come humble acknowled­gers of our owne subiecti­on and obligation to him who lendes and bestowes. But miserable and distra­cted man, how farre dost thou wander from this du­tie? thou art proud of a chaine borrowed of thy neighbour, howmuch more wilt thou bee of a greater thing giuen thee of thy God? Rather breake off thy sins by repentance, humble thy false swelling, & abate the wisedome of thy foo­lish flesh; yea let all glorie which other giue thee, re­flect from thee to thy ma­ker, who only is the true rest of glory. Then if thou glorifie him, thou shalt be [Page 455] glorified by him, w ^c is the glory thou especially shoul­dest seeke for vnto thy self; so maist thou aspire by hu­mility which is the only ho­nour: yea most ready way of aspiring. But if thou doe it not, know that pride is the especiall barre of Gods mercies; Pride keepes out God, and many might haue beene farre more sanctified, if they had beene farre lesse proud. For God enters not into the soule that acknow­ledgeth not him nor his be­nefits; those that are farre from beholding him, hee beholdeth afar off. But in­to the humble soule, that giueth him abundance of glory; he enters with abun­dance of grace, sowing [Page 456] there, and there only plen­ty of grace, where he is assu­red to reape plenty of glo­ry. Now let vs beware that what God soweth for him­selfe wee reape not to our selues, lest we be found rob­bers of God: but being as labourers in that haruest on­ly for him, let vs be content with our wages of labou­ring, which wil be sufficient yea an exceeding great re­ward to vs; for great glorie shall be giuen to those in the next world, to whom God giueth grace to bee humble in this world.

It is pittie we haue so wholly taken vp our minds with the controuersies, be­tweene vs & the Pope, that wee haue much neglected [Page 457] the more immediate con­trouersie between vs & the diuell. It is good that thou lay thy hand on this, and forget not the other. The chiefe superedification on Faith is Loue, and this loue tends to the fulfilling of the commandements. Herein are the children of God knowne, and the children of Satan. Hee that lo­ueth is borne of God, and he that loueth not, hath not seene God, but the wrath of God abideth on him. But as loue must bee had, so must it be had to some purpose, it must bee vseful, & bring forth the na­turall & kindly fruite there­of, which is keeping the commandements. But the [Page 458] blacknesse of darkenesse is so thicke on the soule of man by his fall, that he can­not see the good which he would doe; and hence it is, that often loue brings the children of good workes to the birth, but there is no strength of knowledge to deliuer them. Many there are who haue consciences great with charitie, yet in many things for want of knowledge, they either ab­staine from doing at all, be­cause they know not what is right to be done, or som­times mistake euill for good, and so offend God in­stead of pleasing him. Now lamentable it is to see zeale and deuotion mispent, to see a good minde bring [Page 459] forth euill fruits, & the holy but diuine soule to goe cleane contrary to y ^t way it purposeth. And this thogh neglected, very much aba­teth y ^e glorie & prosperitie of the light, and enlargeth the power and limits of the kingdome of darkenesse. And as much darkenesse as is left, so much roome is there left for Satā, so much territory is there allowed to him; which as we should striue wholly to gaine from him, so especially in those which belong not to him, but haue giuen themselues to the God of light, to walke as children of the light. Be it therefore the precious & worthy labour of some Bezaleel or Aholiab, [Page 460] some one whose heart God hath touched and inlight­ned, to lighten and kindle many of the yet-dim-shi­ning lampes which are in the house of God. Let them be eies to the blinde, and let them ioyne with the spi­rit of God, saying in the voice thereof, This is the way, walke in it. Let them breake abroad the com­mandements of God into their seuerall branches of things forbidden, and com­manded, that he which run­neth may reade, and hee which readeth, may runne aright. Then shall many a worke of darkenesse be pre­uented, and the workes of light shall spring in farre greater aboundance. Then [Page 461] shall the Prince of darknes bee chased much farther from vs, and the God of light shall dwell more powerfully and fully in vs. Then shalt thou, whoso­uer thou art, that turnest a soule from sinning, shine as the starres in heauen; the blessing of him that hath receiued instruction from thee, shall bee vpon thee, and thou shalt haue an especiall part in that welcome of Christ, in the day of Christ: Come thou blessed of my Father; for when I was hungrie and imprisoned in my mēbers, pining for want of know­ledge, and fettered with ig­norance, thou didst en­large mee, thou didst feede [Page 462] and increase me. But if the spirituall lawyers shall not be so diligent to search, and set forth Cases of Consci­ence, as the secular Law­yers are to publish Cases of transitorie and temporall right, let them expect to haue a chiefe part in that curse of Christ: Woe be to you Lawyers, for ye with­hold the key of knowledge, ye either enter not your selues, or you do not helpe those that would, to enter.

The man who intends deseruedly to get the name of a Christian, hath vnder­taken a worke called morti­fication, a denying of vn­godly lusts, euen a dying to sin, that he may liue in the [Page 463] spirit of Christ. He that pur­poseth the end, must like­wise intend the meanes, els his purpose is not effectual, and is not indeed a purpose of the end. Now if hee se­riously intend to vse the meanes, a speciall part of that meanes will bee a true search and notice of the lustes which he must denie, and chiefly of the chiefest; which excell in force, or in height of corruption. For this must he looke into the nature of man in generall, into the nature of the men of that countrie or place where he dwelles, and into the custome (which is also a nature) of men at that time when he liues, and es­pecially into the mā, which [Page 464] is himself. This being done, let him take the rule of the law, & lay it on mā thus di­stinctly cōsidered; & he shal find both wherein lust hath bowed mankind in general from that rule, & wherein e­minently & especially men of that country men of that time, and wherein his owne hart. And this being found, he hath then his worke be­fore him, he sees what hee must generally denie, and what parts of the generall with his chiefest strength he must resist; and what he thinkes fit to resist himself, let him also prouoke others, to resist the same. If wee make not this search at all, lust may come to our harts not known to be lust, but in [Page 465] the shape of righteousnes, or at least, couered by custome frō appearing to be vnrighteousnes, and so may be ad­mitted. If wee make this search, and that but general, we may indeed find al vices and so may bee mooued to make a general resistance to al. But yet if we make not a different resistance, that is, more setled & strong against the stronger, (such as are those of our nation, time & person) by not matching them, wee our selues are o­uermatched, and so ouer maistered. This knowledge as it is in it selfe necessarie, so it may be knowne to be such, because our mercifull God, by a long succession of Prophets, taught and im­parted [Page 466] it to man. Hee sent early and late his faithfull messengers to tell Iacob his sinnes, and Israel his trans­gressions, to disswade the wicked that he turne from his wickednesse, and liue. And as those Watchmen of God, marked the accesse and inroade of sinnes, to giue warning both to thē ­selues and others, that they should not perish in the de­luge of vices; so should there be a perpetuall watch kept by the Saints and ser­uants of God, ouer them­selues and others, that they may not bee ignorant of Satans policies; that the Foxes bee taken betimes, which destroy the Vine­yard; and that all leauen of [Page 467] errours or maliciousnesse may be purged, as soone as mixed. And indeed what worke doth more profita­blie imploy the skilful ma­ster-builders and edifiers, then the finding and repai­ring of the ruines of the Ci­tie of God? That is buil­ding indeede, to bring a stone into a decaied place, not to fill vp that which is already full. That is most properly fortifying, which giues strength, to the place that needeth it, not to that which is alreadie safe. wherefore let both Prophets and people labour herein, vntill time shal be no more, that the breaches of Ieru­salem may bee both found and repaired; that the ene­mie [Page 468] bee kept out at his pla­ces of aduantage, that Sa­tan may haue no new en­gin, but that there may be a defence readie against it; vntill our Lord Iesus, the founder and foundation of his Church appeare. Who now building by the Mini­sterie of his Prophets, will then commend and exalt those that haue been the wise and faithfull builders, and will lift vp the whole Citie once perfectly built into the safetie and blessed­nesse of his owne presence, for euer and euer.

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