The Merchant Real

The Proëme.

B Lessed & beloved in the Lord JESUS. Mine entrance into this text I made at London before those of your most worthy company, that are your careful masters, Creditors of your trusts, & your loving brethren. Masters to servants, creditors of trusts to factors, & brethren both of company, & of communion. Of company, as you are all merchants Adventurers, of communion as you are all orthodox Christians.

Mine entrance unto you here, is, & was, both civil, & honest. First by free election of your own fellowshipe. Secondly by approbation of the state whence I came. Thirdly by recommendation of his sacred majesty under his own hand, who pleased to grace me his unworthy servant with his Royal letters, & of the most reverend Archebishope of Canterbury, who patriarchally tendered your peace. Fourthly with attestatiō from the famous University of Oxford under their seal, & from the Cathedral Church, where I have been a menber two & twenty years, & one of the masters seventeen years. Thus from others had I entrance, of whose recommēdations I acknowledge myself most unworthy. Concerning myself I demurred after mine election a whole year, & half, & begged of god to resolve me touching my coming unto you; & now being come I do protest in the sight of god, & his holy angels that I come not unto you with any Italionated heart of implacabillity that cannot be appeased, nor with any Hispaniolized heart of Jesuited novelty, nor with a Frenchified heart of singularity, nor yet with a Dutchified heart of neutrality (all which I speak not as of any national disgrace for the finest cambrick may have many fretts, & frayes) but I am come with a good, & an honest English heart of Orrthodoxe, & Catholic sincerity. Of the professors whereof there are two main sorts, which I have observed in the Christian world, both of them striving, & struggling for purity, but in a different, & dissonant manner. The one are seeming Puritans altogether led by faction. The other are real Puritans to whom all things are pure, altogether busy in honest Actiō. Puritans in factiō are all Papists Anabaptists, Brownists, Separatists, & all singularists whatsoever, & sectaries whosoever, that are merely nominalls. Puritans in Action are all the pure in heart, who see god in his word, in his works (while they are in this world) & shall see him in the other world in his displayed glory in the beatifical vision of Jesus Christ our blessed savior. Into this blessed vision do I desire to bring you (Masters, mortals, & my loving countrymen (blessed, & beloved in the lord Jesus.) And this text doth seem punctually, & praecisely to point you Merchants out. Wherein you may First see the Object of your pure faith, which S. Peter Calls the end of faith, & the end of every thing wise men do respect in all things, & this main Object, or end is the Kingdom of heaven, even everlasting life the Catastrophe of your Apostolic Creed. Secondly the resemblance specified in the text is the Word of your pure faith, or the manner how you may be worded unto this blessed end of your faith the Kingdom of heaven. It only remaineth both for you, & me to beg of our god the spirit of faith, which will lead us to this end, & guid us into all truth by this means to the atchiuement of our blessed end.

If therefore there be here amongst you any one present of a regal, & royal disposition, here is a kingdom for him, or if there be any of a celestial cōceipte, here is the kingdom of heaven for him which is more. If any be curious to know what this kingdom is like, I will tell him, It is like (saith my text to a Mā. Indeed for mā it was prepared by the merritts of the life, & death of a true man, although not a mere man Jesus Christ both god, & man. And it is like to a merchant mā which word you ought to list̄ unto, for albeit every Merchant is a mā yet every mā is not a Marchāt. Howbeit real Marchāts principally in all their negotiations & affairs do not only attend, but intend this, that so by any means they may attain unto it. And not only to a Merchant man is this kingdom resembled, but to a Merchant man that is a Jeweler. For it is the most precious Merchant-dizing in the world to trade for this kingdom. Moreover it is not resembled only to a Merchant-man that is a Jeweler, but to such a Merchant Jeweler that hath endowments of grace. As first diligence to seek, secondly Judgment to chose, thirdly Constancy to persevere seeking until he find, fouerthly skil to know when he hath found, & Lastly resolution, both of readiness to prosecute, then contempt of the world to abandon, thirdly of full persuasion to settle his heart & Lastly of purchase to enjoy that one, & only Jewel of peareles, & priceles worth to wit, Christ in heaven, & Charity on earth, the one apprehended by the act of pure faith, the other comprehended by the pure effect of the same. In comparison whereof ten thousand millions of worlds, & all the pearls that might be therein are not of any esteem, or valuation in a real, & religious Merchants account. These are the several passages chouched in this text of the which severally, & in order.

1. The first lesson.

Out of these premises you may in the general observe this point of learning. That It is the most prudent, the most precious, & most gainful Merchant-dizing in the world to resolve to perform our earthly vocation with a heavenly mind.

This light appeareth from gods lamp. For wise men build upon the rock. Treasure up for heaven, Expose their bodies to save their heads, as doth the wise serpent, Have always this oil in their lamps with the wise Virgins, Trade with the good, & faithful servant on this manner until Christ doth come, & soe these wise, & faithful servants enter into their masters joy. This is this royal wisdom of this Merchant real. It is also most gainful Merchant-dizing Christ saith soe, asking. What doth it advantage a man to win the whole world, & to lose his own soul? Paul preacheth soe. Godlines is the great riches both for the price thereof, rarenes, & continuance.

Insomuch that for the price thereof, Christ didnot only say, but pray, & pay; Sayd when he spake unto the people, prayed with tears, & strong cries, & paid his dearest blood.

The rarenes great for few find it, The continuance constant, & fixed, for once a Christian, & ever a Christian.

And also it is most precious trading for the precious stones in the breastplate of Aaron, & those many, & manifold iewells that the blessed divine sets out the heavenly Jerusalem withal in the Revelation, & the whitestone which was promised to the church of Pergamos wherein was a new name written (which no mā knew but he which received it) may in some sort resemble, but in no wise equalize any part, or parcel thereof no not in the least.

The right of this appears in reason, for it is the better part Mary's choice, And blest are they that thirst after this righteousness. But woe belongs to them that tithe mint, & commin, & annyse, & neglect the principal parts of the law, as Judgment, righteousness, & mercy

Again I show it further, That a kingdom divided against it self cannot stand. A divided heart. is not for god. To speak Ashdod, & Hebrwe is a harshe language in the ears of the lord, a man of two souls is unconstant in all his ways, a double tongued man is reproved, & a mere impossibility it is to serve two masters God, & Mammon. For soe the Philistines had God, & Dagon, The Jews had God, & Chemosh, Israel had God, & Baal, Solomon God, & Ashtaroth, Which sin of theirs Philo a learned Jew brandeth with the note of Double iniquity. God's light doth punctually, require this of all his children, to have one heart for one god, one tongue to speak in the name of one mediator, one principal master to serve in heaven, one spirit to giude us, & one rule the word of god to lead us. This was that one thing that David required One thing have I desired of the lord that will I seek after: that I may dwell in in the house of the lord, all the days of my life, to behold the beauty of the lord, & to inquire in his temple. This is that One thing that Paul pressed soe hard for. Brethren, I account not myself to have apprehended: but this One thing I do, forgetting those things which are behind, & reaching forth unto those things which are before I press toward the mark, for the price of the high calling of god in Christ Jesus.

Now tell me what good, what gain, what price, what prudence is comparable to this heavenly trading, & real Marchandizing.

[Practice. 1] The life of this Learning is manifold. First it teacheth us to practice a whole, & absolute resignation of our selves, & ours to god, I am my welbeloueds, & he is mine saith the spouse in the Canticles. I am thine o lord hid not thy commandment from me saith David in the psalms. Now I live not, but Christ liveth in me saith Paul the Apostle. Who is in there in heavē that I desire but thee? & who is there on earth that Irequire, but thee o lord saith the sweet finger of Israel? All which oracles of gods saints show that we should be wholly gods in all our businesses that we may attain at the last, to be one with Christ, as he is one with god.

[Practice. 2] The second is of resolution not to be the worlds in any case, for Christ prayed not for the world, Not to be our own, for gods children have been prodigal of their blood even to the death, Nor to be quailed with fear of death, for we should rather suffer a thousānd deaths thē to forsake Christ. Not to be vassals either to profit, or pleasure, the two poles whereon the world is turned.

For pleasures are but bitter pills lapped in sugar, & gains without this godly Marchan-dizing are but giules of Corban, & gieues of Satan to manacle us.

[Practice. 3] Thirdly it is for answer to the curious, who demand how they should obtain this prudency. I tell them. By having an ear to all gods commandments. By listening to his counsels by yealding to his holy motions, by consecrating themselves Holocausts to god, as Mary Magdalene did whose eyes, whose hands, whose tears, whose touch were wholly consecrated to CHRIST.

[Practice. 4] Fouerthly of pacification for Satan will trouble those who are troubled with the business of the world with many temptations, & out cries of conscience. As with doubtings of their salvation, but you may answer him shall not he live, for whom Christ died? If Satan accuse you that you have grievous sins Answer him, but they are remitted, but they are covered, but they are not imputed for Christ his sake. If Satan reply, & say thou hast failed in keeping of gods laws. Answer him All the law is kept, when that which is not kept, is forgiven. If Satan be instant, & rejoin with thee, & say an evil father hath sold thee (Meaning Adam) say thou again, but the good son of god hath redeemed me. Thus shall a good man in the goodness of his conscience taking care of all his ways pacify, & appease the conflicts of his own tempted conscience.

[Practice. 5] Fifthly of preparation against the terrors of death. For death is swallowed up in victory, & Christ is wholly in heaven as our head taking possession for us Christians, we, as his menbers are there already in expectation, & conversation. Which caused Monica the mother of S. Augustine often to say we have seized upon heaven let us fly hence, let us fly hence.

[Practice. 6] Sixthly of Confidence against the terrors of judgment for blessed is that servant, whom the lord shall find whensoever, or howsoever he cometh thus trading. For if god loved us when we were his enemies, & did bear upon us the image of the devil howe much more shall he love us now being reconciled, & bearing the image of sanctification in Christ.

[Practice. Last] Lastly of Expostulation together with motion:

Can any one amongst you implead this Learning? Is there a wise man amongst you? I hope he is not wiser then Solomon yet he accounted all things in the world vexation, & vanity when he had once learned this lesson. Is there any amongst you that makes an high accompt of himself, & his? let not this stout heart of his stoop to vile, & vain things of the world. Is there a frugal, & thrifty man amongst you? that would enrich himself let him trad for this true gold of Ophir, & not with the shippers of king Ochasias trade for peacockes, parrats, parachitoes, & popiniayes for soe they may chance to have their ships broken at Esiongeber, & all their proud peacokes be they wives, or wātons, & all their paultrie popiniays be they giules, or practices may suffer a fearful wrack with them.

In a word, all of you are men, civil men, & Merchant men, & that which is more then all Christian men. Will you know the best of all, & the only good for you, & yours? then know that guiles are no gains for you to live by in a godly conscience. Nor no good ground-work, for your posterity to live on, whē you are gone, for the goodness of god is extended to the thousand generatiō of thē that love him, & endevoure to keep his commandments. Thus much of the whole text in general.

The second lesson.

From the particular passages arise diverse lessons The first is drawn from the Object which is a kingdom. For frō hence we learn, That it is the mind of Christ Jesus, that all his should be of a Royal mind, & therefore a kingdom is set before them, as a reward of mercy for their service.

[ 1] The light of this appeareth forasmuch as gods kingdom is threefold to wit of Power, of Grace, & of Glory. Of Power for god is not a brazen wall, but a wall of fire to his chosen to surround, & encircle them. What ever pleaseth him that doth he in heaven, & in earth, & in the seas, & in all deep places. And of him, & through him, & to him, are all things. For the Lord is the Greatness. The Power, & The Glory, & the victory, & the majesty, for all are his in heaven, & in earth, his is the Kingdom, & he is exalted as head over all soe preacheth David in the book of the Chronicles, and Darius the king of Babilō proclaimeth in his kingdom that all men should tremble, & fear before, the god of Daniel, for he is the living god, & steadfast forever & his kingdom That which shall not be destroyed, And his dominion shall be evē to the end. All his works show this, for they all speak of his glory of his kingdom, & talk of his power. Thus you see here is a kingdom of Power that the weak may fly unto it as unto a city of refuge.

[ 2] Secondly a kingdom of Grace soe CHRIST'S forerunner saith Repent for the kingdom of god is at hand, & Christ him self tells his Apostles that it is given unto them to know the mysteries of the kingdom of heaven, & Christ's follower saith, the kingdom of heaven, is not meat, & drink, but righteousness, & peace, & joy in the holy ghost.

[ 3] Lastly he hath a kingdom of Glory For it is his pleasure to give his children a kingdom, & it was prepared for them before the world was, & they shall shine therein as the sun in the firmament.

[ 2] The right of this appears in reason that Christ would have Christians regally minded, because there is an opposition of kingdoms against this kingdom of Christ to wit, that of the kingdom of the beast, & of the whore, the kingdom of Satan, & the kingdom of this world. The kingdom of the beast the Revelation mentioneth, & against both by way of disclayme Christ saith directly, My kingdom is not of this world.

The might of this kingdom of Christ appeareth that he should rule over the house of Jacob forever, & he should reign till his enemies are put under his feet yea his very members by his grace shall reign, For if by one man's offense death reigned, by one man much more they which receive abundance of grace, & of the gift of righteousness shall reign in life by one Jesus Christ, & he it is that hath made us unto our god kings, & Preests, & we shall reign on the earth by santificatiō. Yea we shall judge the collapsed angels.

Thus much for the probat of the learning hereof.

[Practice. 1] The life of this appears. First in the practice of the exaltation of our own Christian spirits, for everyone hath ever naturally within himself a kingdom, wherein reason is the prince, the senses the gard, the upper faculties of the soul the Peares, the inward sēces the commons, the passions the rebbells. Now faith by grace ruleth over all these, & obtayneth the kingdom. For passion must subject itself, to sense, Sence to reason, reason to faith, & faith to the spirit of god. Thus is a kingdom set up in us that will never be cast down, either by the plotte of Machiavelli who imagined that religion did effeminate debase, & deject the courages of Christians But the magnanimity of George Castriott prince of Epirus, & of Johannes Zizka Mirmidons of war, of Martin Luther, & of Huldricus Zinglius, & of such like both Laiques, & Cleriques wortheis of the word doth utterly confute that poor conceit of the secretary of Florence Machiavelli. This exaltation also will guide us that we be not deceived by Satan, who offereth us kingdoms to serve him, Nor yet to dream of an earthly kingdom with the flattering Herodians, misled Chyliasts, Origenists, or Millinaries (for all these last three are one.)

[Practice. 2] Secondly the life of this learning confuteth those that are of a base, & abjecte condition, that either with the proud man sells their claim for air as did Absalom for honor, or with the covetous man for earth, as did Demas for this present world, or with the Letcher for puddle, as did Ammon for Tamar, or else pawn it as did David, Noah, & Peter, or lose their claim to this kingdom by neglect, contempt, or carelessness, or give it away as Diotrephes did for preeminence, as the Glutton for delight, as the wanton for pleasure, as the envious for nothing, but for vexatiō of mind, & as the desperate only for horror of conscience, who destroy their bodies that the devil may have their souls.

[Practice. 3] Thirdly this teacheth us not to be rebels in this kingdom not to partake with the beast who disposeth of kingdoms at his pleasure, nor with the devil who seeks to ruinate the states of kingdoms, but that finally we resolve that sin may not reign in our mortal bodies as in a kingdom, that we should obey it in the lust thereof, but that as sin hath reigned unto death, even soe grace might reign through righteousness unto eternal life by JESUS CHRIST our lord.

The third lesson.

The former was a kingdom, but now a kingdom of heavē is set before us wherein we may learn That God hath prepared a kingdom of heaven for those that in hope thereof purge themselves in the kingdom of grace.

By heaven we understand not that place betwixt the earth, & the Moon, for thats the heaven of fowls for they are called the fowls heaven, nor yet the firmament wherein are placed the sun, the moon, & stars, but that third heaven into which Paul was taken up, where Christ sitteth at the right hand of god the father, where the souls departed are in rest, where all the elect in the end of the world shall be as the angels, & shall shine as the sun in brightness, & glory of god the father. Of which kingdom of heaven if you ask me what it is I answer it is a creature made of god in the beginning whē he created the earth. If you ask me where it is, I answer it is above these visible heavens. If you ask me why god made it? I answer for to show his glory unto his saints, & therefore it is called a paradise of all delectable, & desirable things in the presence of god. The house of god wherein all the elect are gathered. A kingdom wherein god is king, & Christ is the prince, & the church the queen, & the subjects all the angels, & saints. And it is called the kingdom of glory wherein not only we receive glory in good measure, but pressed down, & heaped up, & running over. In hope whereof all gods children purge, & prune themselves that they may bring forth much fruit. For what will not a Christian soul do, & labor, & strive, & struggle while he is here, that here after he may sit in heavenly places with Christ Jesus.

The right of this learning the reason of scripture shows. For no unclean thing entereth into this holy city, nor any abomination. The means is therefore offered, even the blood of Jesus Christ whereby we may be purged frō all our sins, that we may be clean. And gracious is the conversation of all gods children, for their conversation is in heaven allbeit they be in earth. [ 1] First by living in Christian charity. For he that liveth in charity liveth in god.

[ 2] Secondly in affection for their heart is in heaven where their treasure is.

[ 3] Thirdly by right of inheritance for where the head is there must the members be Christ our head is in heaven, & Christians the members claim their interest in him, Or as our contryman saith the conversation of Christians on earth is in heaven, 1. By meditation in the strength whereof they fly daily into heaven, 2. By daily conference for they speak continually of those things that belong to the kingdom of heaven, 3. By holy admiration for who knoweth the order of the visible heavens, therefore much less can we understand the glory of the invisible. 4. By speaking to our souls in holy soliloquies saying. Who is, or what is there in heaven, or in earth that we desire, but thee o, lord god. Lastly by attending gods leisure, & as the Patriarchs did, soe do they daily wait for their salvation.

The life of this learning consists in practice. [Practice. 1] First of greuance for it is a thousand greeuances to see the madness of the world,that when as god hath prepared us a kingdom, & this kingdom is preached daily unto us, yet it is sleigthed, & neglected as if we told thē tales of Virginia, or of the Bermuthaes where they never mean to go. And for as much as we know, that we dwell here in houses of clay, & in tabernacles of earth, & are but strangers, & pilgrims, yet that we should have no more desire to go to our mansions, to repair to our tabernacle made without hands, & to reside in our own country is a strain of extreme madness. [Practice. 2] Secondly of contentation in what estate,or condition soever we are either with Abraham dwelling in tents, yet still to have an eye to the land of promise or with Paul not to look on the things that are seen, but to know that if this earthly tabernacle be destroyed, we shall be sure of a better made without hands.

[Practice. 3] Thirdly of confutation of those hellish spirits that make hast unto the kingdom of darkness, For say, & preach what the lord Jesus will in his holy Testament that they should purge, and purify themselves for the hope of this kingdom, yea if Hoshea preach never soe earnestly, yet the Spirit of whoredom will be in the midst of some.

If Moses, & Aarō preach of this kingdom, & show. Signs & wonders, yet the spirit of gluttony will desire the flesh potts of Egypt, & if Paul preach never soe powerfully, yet the spirit of covetousness will cause Demas to forsake him, & embrace this present world & the spirit of wrath will call his brother Racha though he be in dainger of a counsel, the spirit of envy will sell innocent Joseph, & the spirit of lying, of perverseness, & peeuishnes will grieve the spirit of god with rebellion whatsoever can be said to the contrary. [Practice. 4] The fourth is of purgation which directeth us howe we may be cleansed laying down this first as a ground, that no man shall see god without a purgatory, but this is no popish, foolish cōceite of purging after this life without ground, or warrant of the word, but our inward, & effectual purging by baptism, the lavacre of regēeratiō, the washing of the new birth by Christ's passiō where in he hath washed us in his blood, by the word which maketh us clean, by grace which purgeth us from all our sin, & by doctrine which cleereth us from ignorance.

[Practice. 5] Fifthly of elevation to bestow our whole man in searching, & seeking to lift up our selves both outwardly, & inwardly to this kingdome, our eyes to wait, & watch for it, our ears to listen to gods counsels, our hands to be lift up in pure prayer, our feet to stand in the gates of the lords house, our souls to thirst after the the righteousness of this kingdom, for all christiā souls do soe, whose minds are illuminated with this knowledge, whose wills the holy ghost hath moved whose desires are thereto sanctified. Yea those souls overlook, Baca, & Basan that is all crosses, & losses accounting the pleasures thereof to be but the lilies of the earth, & gold, & silver but the garbage of the earth, & the favors of great ones to be but as the turnings of the unconstant weather cockes.

[Practice. 6] Lastly the practice of this tends to motion, that we should use the means to fit our selves for this kingdom of heaven.

[ 1] The first is our readiness to be with our loins girt, our heart always upon our treasure in heaven, & our earnest desire to be dissolved.

[ 2] Secondly to love the congregation of gods people, & to chose rather to be a door keeper with David, then to be out of the congregation with Miriam the sister of Moses, or to complain in the great misery of Cain that we are cast out from the face, & favor of god.

[ 3] Thirdly to wean our selves from the world, that our souls may be humbled as a weaned child.

And lastly to dispose our selves for death, that when the lord calleth we may say as Samuel said here I am lord, & as the spouse saith Come lord Jesus Come quickly, & being thus disposed, & fitted, & made meet for this kingdom of heaven we shall neither much fear our own death, whensoever it cometh, or wheresoever, nor overmuch lament the death of others, for we shall meet in this kingdom of heaven, & be blessed forever in Christ our lord.

The fourth lesson.

If you ask me where unto this kingdom may be resembled my text tells you It is like unto a man, A kingdom resembled to a man. There is reason for both, A man is a little kingdom, yea a little world, and the kingdom of heaven is prepared for man through the mercies of god, & by the merritts of the life, & death of one that was truly man, albeit not a mere mā even by Jesus Christ both god, and mā who is blessed forever. This very resemblance that the kingdom of heaven should be resembled to a man shows me this light. That man, in his Creation of God, & regeneration by the grace of God is the most perfect modle of all Creatures, but in his degeneration, and falling from God is a most prodigious, & portentous monster and even as hell it self. The preacher preacheth soe, & showeth it in one vewe saying God made man righteous but he hath sought out many inventions. The creation of man showeth it. For he was created in the image of god, both in the dignity of his soueraingty, in the proprieties of his person, and also in the entity of his subsistence. In his soueraingty. For as god is lord of all whatsoever, so god made man the souerainge of all corporal things. And as God is wholly in the universe and in every part thereof, so man's soul quickeneth, guideth, moveth the whole body and every part & parcel thereof. Man indeed is the Epitome, and sum of all things, having being, life, sense, and intellectual faculties. To no other creature all those but to him only. In the proprieties of personage a very resemblance of the diety. For man is spiritual as he is a regenerate person. The spiritual man discerneth all things saith Paul. Invisible in his soul, and impassible in the same by any outward things. In a word there are three men in one man, a carnal man, a natural man, a spiritual man, and all truly one man. In his entity a very perfect resemblance of the trinity. The trinity is three persons in one essence. Mans chief entity hath three faculties in one soul Memory, Understanding, Will. In which we may take a vewe of this perfect modle in his state of regeneration, In the Memory dwells god the father. For we record him to have given us our first being Indeed he made us, and not we our selves. Secondly he gives us temporallties to maintain our being. He gives us our meat in due season. Thirdly he gives us his son for our better being. In whom we have measures of grace, in this life, and assurances of glory in the other life for our best being. God the son dwelleth in our understanding by the knowledge of our god, and of our selves. Of our god his majesty to fear, of god his mercy to adore, of our selves that we might know our selves to be but men, frail men, every day ready to be dissolved, vain men lighter then vanity it self, vile men worthy to be abhorred, wretched men every way despicable, wicked men every day to become penetentiaries. God the holy ghost dwells in the Will, by bowing it to the obedience of god laws soe affecting, and cleansing it by the word, that a regenerate man doth not only contemn all earthly things which are cumbersome, but also all delectable things, yea and a man's own self that he may enjoy god. The privileges of this regenerate man who can declare? Doth he believe? he hath eternal life. Is he merciful? he is gods dear son. Doth he hear the word? he is the cozen, the sister, the mother of Christ. Doth he pray? he surpriseth gods majesty as did Moses. Doth he give a cup of cold water? he shall not lose his reward. In a word all other creatures move in a right line, but a man moveth in a circular. Other creatures have taken that perfection they have in themselves, man hath his perfection in god, he came of one, in that one he hath his being, and to that one he must return in his best, and most happy being forever. Thus have we all this while been joyous in vewing the delectable things of paradise, in seeing the light of the land of Goshen in telling the bulwarks, the cittadles, & towers of the heavenly Jerusalem, in arriving at the fair hauens, and considering man in his perfection, but now we must descend in to the valley of the children of hinnon to consider, the darkness of Egypt to look on the ruins of the holy city, and to see our weather beaten bark shaken, and ready to sink with the boisterous blasts of Furoclydon, yea now we must consider man in his degeneration, as he is become a prodigious, and portentous monster even as hell it self.

[Practice. 1] First by way of Demonstration. For an unregenerate man hath sought out many inventions.

[ 1] First the way of invention of disobedience he had rather be at his own direction then at gods, and so is become a monstrous rebbel like Chore, Dathan, and Abyram vnworthey to breath upon the earth.

[ 2] Secondly the invention of doubting by putting in (Paraduentures) into the word as Eve did, which god never spoke.

[ 3] Thirdly the invention of Presumption in plowing upon gods back, and making long furrows saying let him that made me save me.

[ 4] Fouerthly the invention of slighting god even in discourse of reason, as the Jews did in choosing Barabbas and refusing Christ.

[ 5] Fifthly the invention of Dissimulation resembling the generation of those, that are pure in their own conceipte, and are not cleansed from their wickedness.

[ 6] Sixthly the invention of Perswasion of evil to others, as if they had not sin enough of their own to answer for but they must entice others also.

Lastly by the invention of shutting their ears and hardening their harts against whatsoever they should hear from god or be persuaded by good mē for their good, & resolving desperately to live in the world with an iorn arm to do any violence for advantage, with an ants belly to live never so basely for their profit, and with a dogs souls to do any exployt never soe deuelishly soe they may have their own will.

[Practice. 2] The second passage is of Lamentation. For is it not a thousand pities, to see him that was a man of god should become a man of blood to invent gunns, and torments to destroy his Species as did Bertholdus Schuuartz the Franciscan Frier, To become a man of death to cause his own hands to murder his own brother, as did Cain, to become a son of Belial to sel himself to do evil as did Ahab, and to become a man of sin as that great Archimandrites the Pope of Rome is.

[Practice. 3] The third passage is of Deiection. For twice in one Psalm it is said Man being in honor understood it not, & is compared unto the beasts that perish. To beasts in general. Paul fought with beasts at Ephesus, and Jeremiah saith that every man in his own knowledge is a veary beast. To beasts in particular as to vipers, wolves, foxes, hogs, dogs. Yea compared to devils. Have not I chosen you twelve, & one of you is a devil, saith Christ, And Paul tells Elimas the sorcerer, that he was the child of the devil, yea & we read of doctrines of devils, & deepenes of Satan. The fathers have resembled men to beasts. A man of goodly parts without discretion to the Ostrich, that hath goodly feathers, and cannot fly as Job speaketh, a man of envy, and despite studying reueng to a camel, that forgetteth all things saving a shrewd turn, a man that is apt for evil to a Dromedary that is swift to batell. Oh howe lamentable a thing it is to consider, that a man that was made in the image of god, should now be worse then the men with whom he liveth running to that excess of royot which other men do not. Worse then bird which praise their creator in their kind, worse then beasts which will drink no more, but what sufficeth, worse then devils that believe and tremble.

[Practice 4] Lastly of Erection, For my desire is that this sunneshine should not set in so dark a cloud, seeing god hath said to man, which he said not to the angels that fell. Shall man fall, and shall not he rise? shall man turn away & shall nothe return again? Lett us, therefore as the Apostle saith quitt our selves like men, we are all of us Ishbosheths sons of shame. When we come into the world our friends cover our shame with rags, and in the end when we go out of the world they do the like. All of us, are Mephibosheth’s, lame on both legs both in our love to god, and in our charity one to another. We are all Lazarusses full of sores, and lie begging at the gate of gods rich mercy. Lett us therefore remember our creator, that as we are men soe by gods grace we may become civil men, & Christian men, and the men of god by the mediation of the man JESUS CHRIST our lord god blessed forever, and by his, merritts may obtain this kingdom which is resembled to man, prepared for mā, merited by that man, which kingdom he shall render up in the end of all (when there shall be no man lyving on the earth) to god the father that god may be all in all. Even so lord Jesus.

The fifth lesson.

But this kingdom is not resembled to every man but unto a merchant man. The lesson then is, That Merchants and Marchādizing are of god. Marchāts not only in their creatiō but also in their vocation. In their creation as they are men, & in their christiā vocatiō, as they are Merchant mē. It is no smalle comfort for a man to be assured, and assertayned that his calling is of god. It remains therefore that you merchants use this calling legally, that god may bless you, & it, & that you may be traders for this heavenly kingdom which is resembled unto you, as you are merchant men.

The light of this appears that merchants dizing is pretions with god.

[ 1] First because it is for the magnificence of a kingdom that god would advance.

[ 2] Secondly it is for the good of a people that god would bless.

[ 3] Thirdly it appeareth from the heavenly distribution of commodities in several countries, and places, And lastly from the dispensation of divine providence in all things.

For the first the kingdom of Solomon is recommended [ 1] upon record in gods book as for other things, so also for the magnificence of marchantdizing. That he sent ships to Esion geber, to Elod, & joined him self with Hiram king of Tyre, & with his merchants who brought gold from Ophir once in three year. [ 2] Again it is a blessing pronounced of Tyre, that her marchantdizing& wages should be holy unto the lord, It shall not be laid up, nor kept in store but her marchantdize shall be for them that dwell before the lord, to eat sufficiently, and to have durable clothing.

[ 3] Thirdly god hath distributed his commodies severally, one country hath not all commodities. But the sea, & the earth, those two great caskets of gods treasuries are in several places diversely furinshed. So that one country seemeth as it were the granary of the world. So Sicily was called the granary of the Roman state. Another the cellar of the world, as the Canarie Islands. Another the orchard of the world as Lombardy in Ittaly so acompted, Another the Arcenall of the world as Russia, & Norway are esteemed, espetially for cordage & materials of shipping. In all which & the like is employed a necessity of marchantdizing for the distraction of commodities from one nation to another, for furnishing the necessities of each country, & for the upholding, & norishing of commerce, peace, & amity, among the people, and inhabitants of the earth. Lastly it is plain by divine dispensation of gods all ruling providence, & wisdom in opening the secrets of all things as belongs to Merchants. As first god himself that made the sea was author of shipping, & nauigation on the sea. For the first model of a shipp was the ark of Noah that after the flood, & cataclysme of waters was found upon the mountains of Armenia. Again god hath opened the use of the needle, card, & compass as the abstruse secrets of nauigation that are only for their use. And hath caused nature in general as the stars of heaven, the winds, the seas, & the art of man in the skill of nauigation to be as the attendants upon their Marchantdizing, Therefore the Merchants shipp which bringeth her commodities from a far to which a good wife is resembled in the prouerbs is indeed the good housewife of a common wealth. Can we then think the abyss of waters for soe the scripture calls the Ocean was made for nother use, but for sight, and wondermente? when as David tells you there go the shipps & describes gods marvelous perseruation of his servants in those great waves. There also is fish in great abundance which by shipping is had thence for the use of man, yea the gospel of Christ Jesus had been unknown unto remote nations, unless by marchantdizing they had hard thereof yea and it pleased god to extēd, & enlarge the territories of his sons dominion by Paul's traveling, & voyages made by sea in the shipps of Merchants. All this shows that Merchants & their marchandizings are of god. It remaineth that the men to whom this glorious kingdom of heaven is resembled do use their vocation legally that god may bless them & it, & that they may at the last become Merchants of that kingdom of heaven. To perform their vocatiō legally they must do it first conscionably, then constantly, and in so doing they shall be sure to end it comfortably.

To do their vocation conscionably they must remember that it is not enough for a man to be in a lawull calling, but he must follow it lawfully. For god loveth adverbs better then adjectives. That is, god loveth that his children should do all things lawfully, and that to do it by directiō of his word, that whether they trade day, or night, by sea, or land the word of god must be their loadstone, compass, and Pilot (as the pillar of fire, & pillar of a cloud were the guides of gods people in the wilderness.) Auoyding in all their tradings all base covetousness, & unjust dealing When they build a shipp they must build her in faith as Noah did the ark, & when she it built they must serve one another with her in love, & in all things using prayer. For Paul before he went on ship board prayed upon the sea shore.

For in vain else do we build shipps unless god do give the blessing.

Secondly they must use it constantly, & not be as the manner of some is to be constant only in vnconstantcie. But rather by removing all hindrances, in your trading, as namely Absalom's foolish ambition Matchiuills devilish policy all deluing, trenching & vndermyning one another in their gains, and commodities, but constantly using the holy means of honest recreation, & helps of devotion to further one another in their holy calling. So undoubtedly you shall finish your course comfortably, and end it with joy that when the ancient of days shall sit down, & death, & the sea, & the grave shall give up her dead you shall be sure of a comfortable Euge well done good, and faithful servants enter into your masters joy which have continued trading as I bad you until I came, & now I will be your everlasting great reward forever, which reward of mercy you did always trade for in all your negotiations, & business.

[Practice. 1] The life of this learning is first of Caution that you should not be proud if riches increase by your marchantdizing, for the Tyrians, and Sidonians were the greatest Merchants of the world but being proud by reason of their riches the prophets did prophicie against them. Howle o ye shipps of Tharsis for your destruction, & shipwrackes (saith the prophet) And albeit they were come to perfect beauty in their Marchantdizing. That their plankes were of the fine trees of Shenir, their masts of the ceders of Lebanon, their oars of the oakes of Bashan, their banks whereon they rowed of yuorie brought from Greece, & Italy. Their sails were of fine linen with broidered work brought from Egypt. Blew silk, & purple, was their clothing, & wast clothes. Their mariners, men of Zidon, & Aruad, Their pilottes were prudent, Their kalkers the skillful men of Geball, The Persians, the men of Lud, of Phut, of Aruad, & the Gammadimes were their men of war, their saylers, & their soldiers. From Tharsis they traded in silver, tinn, iorn, & lead, The men of Iauan, Tubal, and Mesech, were their undertakers. From Togarmah they had horses, horsemen, & mules. They dealt from Dedan with Elephants teeth, & Peacokes. They occupied with the Aramites in Emrauds, corall, & pearl. They dealt with the men of Judah, & Israel in wheat, honny, oil, & balm, With them of Damascus in wine, & woole. With them of Dan in Cassia Calemus, & in what not? So large was their marchantdizing soe increased was their trade, & the merchants in all this unthankful, & grown intolerable proud. Therefore lamentation is taken up for thē, heir city distroyed, their ships broken at sea, they shipwracked, other Merchants hissed at them, yea they became a terror to themselves, to others, & to this day were never anymore in that glory, & reputatiō as they were before. Take heed therefore of pride, & if you be lifted up with riches, let not your harts be lifted up against god. For kings the principal among the sons of men are borne naked, & everything is an helper to our being. The heavens gives us light, The air beath, the earth her fruits, the bees their hōny, the veins their wine, the sheep their woole, the worms our silk why then should Merchants be proud. Hast thou gold, & silver? it is the lords saith Haggai. Hast thou cattle? they are the lords upon a thousand hills. Hast thou plate, & household stuff? why? the earth is the lords, & all that therein is. Hast thou had much, and now hast not? he is the Ocean to which all rivers run, & return. Hast thou health? he hath the keys of life & death. Let everyone learn therefore to confess with Jacob, that the lord hath dealt graciously with them, & with David that recordeth his following the sheep, & the ewes great with young, as for the regal state, crown, & septer he attributeth all to god. For saith he of thee is all o lord. Why, then should Merchants be proud? Let them record their prentiships, their mean estate, and give god the glory for the better.

[Practice. 2] The second passage is of confutation that you might not be deceived in your holy calling with merchants of an unholy calling, the Jesuits I mean, who are indeed (as the divine in the Revelation saith) the merchants of the earth, earthly minded making Marchantdize of the word of god (as Paul speaketh) by their holy exercise (as they term it) and other Antichristian sleights like the Mōtibanks, and Quacksaluers of the Latyan, & Lateran synagogue. For Christian merchants buy before they sell but these sell, & never buy, as dispensations. Indulgences, deliuerāces out of Purgatory, which no Geographer did ever portray in table, card, or map. Christian merchants when they have sold lett the buyer enjoy that which is sold, but these sell the vearie sight of things, & the buyer enioys them not, as relics of Saints heads, sculls, shoes, handkerchers, breeches, and such like trash. Christian merchants sell one thing to one man, but these Antichristiā Montebankes sell the sight of one thing to a thousand. Christian merchants have certain specifical kinds of Marchantdizing, but these Antichristian Montebankes sell heavē, and earth, & hell, sell towling of bells, places of sepulture, dispensation for eating of meats, marrying of wives, false promise of heaven, Friers cowls, & what not. Christian Merchants compel none to buy their Marchandize, but these Antichristian Montibankes do curse with bell book, & candle, & accompt all such as Athists, & Achrists that do not buy up their trash, and popish trumpery. Christian Merchants do make holiday sometimes, but these Antichristian Montebankes do trade most on such days as are consecrated to gods service. Christian Merchants have set places for their marts, but these Antichristian Montebankes have walls, & woods, & hollowe trees, & stocks, & stones, & miracles, & maruels at Shechem, at Halas, Bruxells, compostella, Loretto, & where not, & what not to increase their popish trading, & Iesuitticall Marchantdizings.

[Practice. 3] The third passage is of Detection in which if you will take a revewe, & look back, but into two shopes of the Jesuits you shall see their trinkets, both of profit, & also of pleasure. And although their ware be, but trash, & verbal, yet by the iniquity of the times it is be come more rich, & more opulent then all the honest marchantdizing of the Christian, & real Merchant.

First in this shopp of profit you shall see that huge commodity of the year of Jubilee, wherein you have remission of sins in all the degrees of comparison. Which year of Jubilee was wont to be every fiftith year, but now in the popes Ephod (Vtilitatis gratia) it is thought meet to be every five, & twentieth year, & every centenary year, though the five & twentieth year in their accompt was the year immediately before the centenary. And that no man might be ignorant of this year there are Siquisss. set up on every post to be remembrancers thereof unto you. And if any man hinder any manner of person that is willing, & desirous to travel to Rome in this Jubilee it is a reserved case, & can be remitted by none, but by the popes noun self. But there is some cause of envy in all this, that the Italians should be so near their remission, & the Pollender, the English, Scot, & Irish should be so far of from soe great a favor. Their second great commodity is their Archiepiscopall, & Episcopal, pall which they make with great cost for sooth. For the Nuns of the order of S. Agnes do offer two white lambes upon the alter of S. Peter, & S. Paul at Rome just at the time that Agnus Dei is singing. Of the wool of the which lambes these palls are made, & no bishop can have a pall, but he must be a petitioner in all the degrees of comparison, & if he be Archbishope, or bishop he pays pro rato twenty, or thirty thousand Duccatts, & yet for all this his successor shall not be the better for it, for he must buy a new one albeit his predecessor should die the vearie next day after he hath bought it. I should be to much injurious unto you if I should desire you to vewe a corner of their shop, wherein are anniversary masses, private masses, privileged alters, & papal bulls which they send over even unto Amerrica, where they compel the poor Indians to receive them Insomuch that some shipes of Holland have taken whole Cariques full laden with such trash for the misled Americans. And that which is worth the observations none may vent these commodities or buy, or sell, but he that hath the mark, or the name of the beast, or the number of his name. But I fear me I should be over much tedious unto you if I should desire your patience to cast your eyes into another corner of their shop of profit wherein you may see their taxations Apostolical (as they call them) in which there are set down the prices of ordinations, dispensations, absolutions, reuocations, legittimations & the like stuff. Insomuch that if a great king of Christendom were now alive he might call a great duke that yet liveth his brother, cosen, nephew, & son. And you know it is no less a virtue to keep, then to get. Therefore these Antichristian Merchants have tricks to keep, & to bring all the water to their own mill.

[ 1] First the vow of single life whereby none are occasioned to challenge a remaynder of goods in case of wife, & childrē, yea though a Clerique be convicted, & condemned of never so criminal, & capital a crime, yet confiscation of goods to the state is not known what it meaneth among them.

[ 2] Secondly the election of the pope it kept in the conclaue of the Cardinals, which was wont to have its strength among the suffrages of the people. And it is thought that in France there is to the number of ten host of mē that are of some order or other of the papacy.

Thirdly to get the favor of great personages they have their several trikes, & devises as to make their younger Sons Cardinals, Abbots, & Priors, & their collapsed daughters Abbesses, Prioresses, & Recluses.

Fourthly they can curriefauor with kings in presenting them with pretty presents as with a rose in the time of year consecrated by the popes noun self at the first coming. A holy sword, a millitary belt, a wax̄ Agnus Dei, & such like trash wherewith those pretty white sons, & misled novices conceive that they may drive a way disasters, diseases, tempests, & mortal sins. Moreover whats a gentelman but his pleasure? For this shopp of profit were nothing worth unless they had a shopp of pleasure withal. For profit without pleasure is sordid, & base. Therefore these cunning merchants have devises to make their greatness merry.

For first they take great pleasure in the people's ignorance And to this purpose they set it down positively for an heinous offense to have a bible, or leturgie, & prayers in a known tongue. And noemareuell when they have a professed sort of friers, who term themselves Foliain, or friers ignorant. And when Bellarmine their Attlas shall evidently affirm, that the faith of a Christian may better be defined by ignorance, then by knoweldge.

Secondly they take great pleasure in traducing the scriptures. For they render the word Repent that is say they whip yourselves, or go a pilgrimage to Loretto in Italy, or to Sickem, & Hallas in Flandres. To bear the cross of Christ, is as they tell the people to carry a silver, or golden cross in their capes. You are the light of the world saith the scripture, that is say they, we must light tapers in churches in the day time. And PATER NOSTER in popery is latin for a pair of beads. And because Christ said Be like unto children. Therefore say they our friers do wear cowles like unto children's first biggins.

Thirdly they sport themselves to see howe they can serve all comers, all customers, and please every humor. If they be stately minded, what is more pompous then the papacy. If they be of a base humor, what is more sordid then the Capucini, & Foliani. If they be melancholy who more retired then the Hermits, & Anachorits. If they be Epicures, Abbots shall entertain them. If they be wanton, some few days before the Carniuall it is lawful in Rome for a man to use his pleasure any way without control. And that which I admire above all, the mixe composition of their doings. And for the Pope to take upon him to wash the feet of the poor in humility, & yet to cause the kings of the earth to kiss his feet in extreme arrogancy, & with one, & the same bull to give, & take away kingdoms. And to call himself the servant of servants, & yet to suffer books to come out with this title to gods viceroy Paul the fist that now is pope. And add to these the power that they challenge to remitt sins, the opinion of Transubstantiation whereof Bessaeus the French kings Almoner said unto the Prince of Condie thus Joshua comanded the creature to stand still in the firmament, but the popish priests command the creator in the sacrament. As also add hereunto auricular confession with the punishment, and absolutiō thereof, espetially that of Robert the Normād duke surpasseth all ciuillty, & humanity.

Lastly the works of supererogatiō, or rather the works of superarrogation, where in they say the Ethnics meritt of congruity, The faithful Layiques of condignity but the Cleriques are of an extraordinary strain, for they meritt for themselves, & their neighbors. A thing not hard of of the patriarchies, Prophets, & Apostles. O the wit of man among popelings, Papists, & Jesuits. Tell me now dear _____ contrymen, masters, _____ & mortals. Is it not a lamentable thing for us in this glorious suneshine of the word, to see the spirit of god so grieved, the pure light of the gospel so obscured, & may not we cry out with David? It is time for thee lord to set to thy hand for they have destroyed thy law. But leaving these antichristiā Merchants I return to you with a charge even to everyone of you, that if any of you have a robe, a diamōd, a horse, acknowledge it to be the kings as Mordicai did, that is the king of kings, & not yours. And let nonee of you inquire curiouslie, as did the Israelites of the Manna saying Man hu what is this? Neither let any of you sacrifice to your own net, or burn in cense to your own yearn, or be of a whorish disposition, as the harlot spake to Solomon let it be divided meaning the live child, so you must take care not to share with god in your wealth as partly attributing the increase thereof to gods blessing, & your pains taking. But learn to speak as the man after gods own heart doth, & absolutely disclaiming your own selves, & say Not unto us lord, not unto us but to thee, & thy name be rendered the praise, the honor, the glory forever.

The fifth lesson.

For this kingdom of heaven is not resembled to every merchant, but to a marchāt Jeweler so saith my text. The kingdom of heaven is like unto a merchant mā that sought goodly pearls. The learning whereof is this, That Marchandizing for precious wares is lawful, & he that seeketh the kingdom of heaven is rightly resembled to such a Marchāt that seeketh precious, not vile things, that indeed is a Merchant Jeweler.

The light of this appears from paradise. For there was the Bdelium, & the onix stone for man's delight before his fall, even in his inocency. In the breastplate of Aaron there was six precious stōes on the one side, & six on the other. God showing herein the precious accōpte he made of his people, And for the fabrique of the Temple David prepared with all his power for the house of god, gold for vessels of gold, & silver for vessels of silver, & brass for things of brass, iron for things of yorn, & wood for things of wood, & onix stones, & stones to be set, & carbuncle stones, & of diverse colors, & all precious stones, & marble stones in abundance. The right of this appears from a regal state Hezekiah also had exceeding much riches, & honor, & he gate him treasures of silver, & of gold, & of precious stones. From a regal banquet. The hangings were of white, green, & blew clothes fastened with cords of fine linen, & purple, in silver rings, & pillars of marble: The beds were of gold, & of silver upon a pavement of porphyre, & marble, & alabaster, & blew color. And frō a patriarchall marriage, Then the servant of Abraham took forth silver & jewels of gold, & raiment, & gave to Rebekah. Moreover the kingdom of heaven is rightly resembled to a Jeweler, seeing god himself will have is own, & those things that he have prepared for his own to be signified by precious stones. His own in the breastplate of iugdment. There must be four rouse consisting of threes. In the first row a sardius, a topaze, a carbuncle, in the second an em • raud a saphir, & a diamond, in the third a ligure, an achate, an hematite▪ in the fourth a Chrisolite an Onix, & a Jasper. And all this to show howe precious his children are both in life, & death in his sight. Right dear in the sight of the lord is the death of his saints saith the Psalmist. If their death be precious, their life much more.

The things prepared for his are resembled to precious stones. For in the description of the heavenly Jerusalem in the Revelation by the Divine, it is said that the foundation of the wall was of all manner of precious stones, as of Jasper, Sapphire Calcedon, of the▪ Emeraude, Sardoinx, Sardius, of the Chrisolite, Beryl, Topas, of the Chrisoprasus, Iacinth, Amathyst.

The right of reason shows this. For god hath put more power and beauty in stones that have only being, then in other Creatures, that have being, sense, & reason. Whereby he showeth to us his power to snib, & control our pride. For what beauty is so bright as the diamōd? what roseall hewe so amiable as the Corall? what skill have any phisitiā so powerful in medicine to cure as are many precious stones.

Secondly god confirmeth herein the doctrine of election, & reprobation for as of stones, so of mankind some are vile, some are precious And on the other side the rarest iewells have not that virtue, as the loadstōe which for luster in respect of other stones is, but vile, & despicable. Wherein we may see that when the most vile, & meanest things are taken into the hand of god, what rare, & wonderful effects he can bring to pass by them. In a word all precious stones proceed from one and the selfsame matter which is the earth, & yet see what great difference there it between the vile, & the precious, between the currant, & counterfeit; Even so among the sons of men, all are made of the one, & the same matter; Yett what difference there is betwixt man, & man of the same mould, between brother, & brother of the same blood, even as much as between Simon Magus, & Simon Peter, Cephas, & Caiaphas, Judas the traitor, & Jude the apostle, yea what difference is in one mā whē god takes him into his hand, as of a persecuting Saul to make him a preaching Paul.

[Practice. 1] The use of this is first of Demonstration, what manner of persons they are that truly build towards heaven. Paul telleth us that if we build not upon the foundation that is Christ, precious stones we shall suffer loss. Those therefore that are true builders are real Merchant iewellers. For the grace of god doth so much prevail with them, that they become Jaspers, green & flourishing in good works. Sapphires purging themselves of Epidemical diseases for the hope of heavē. Calcedons curing fantastical delusions, all Enthusiasmes, Anabaptismes, & the like fancies. Carbūcles healing the falling sickness, of falling into the waters of covetousness, & fires of contention. Sardonixes as composed of two natures, mortal, spiritual, by the one humbled, by the other lifted up, Sardiusses in rejoicing the heart, for who can be more merry, thē he that serves god? Chrisolits driving away agues both hot, & cold, for the fear of god is the bath of sinners, curing them of chilling cold, of base idelnes, & the flaming heat of intemperat Zeal. Beryls, by kindling fire against the sun, the Zeal of the son of god even eating them up; Topasses curing Lunacies, trampling all sublunary things under their feet. Chrysoprases shining more in the night then in the light, holding out the light of the truth against all the darkness of this world. Hyacinths having armore of proof against lightning for they are as innocent as doves & therefore god will not hurt them, & Lastly Amatysts enjoying quiet sleep. For god giveth his beloved sleep in this life, & their death is as a very sweet repose, & rest in sleep.

[Practice. 2] The second practice is of Information from the name generation, & production of precious stones. The name of them precious for god knows all his by their names. The generation of precious stones is rare even from the dew of heaven in the mother of pearl, the regeneration of gods children rare even of the symle of heaven, the grace of god in the bosom of their mother the church. The production of precious stones wonderful, from the veins of the earth, from the depth of the sea from the bodies of unclean creatures. The renovation of gods children wonderful from the dusty, & dirty thoughts of the earth, from the sleepenes of Satan, & from the bodies of wicked parents come eftimes good children.

[Practice. 3] The third of Detection for there are certain precious stones which are transparent only; soe are gods children, like Nathaniel (who was so translucēt that Christ pronunceth of him that in him there was no guile. Some are duske, & not transparent, such a countefaite was Demas, who shyned for a time, but in the time of temptation fell away, & some are mixed which are partly duske, & partly transparent. Such are they that wear Linsy woolsy in their garments, plough with an ox, & an asse, & changing their religion, with William Rufus according to their profittable reason. But all these may easily be known the true from the counterfeit even as precious stones are, by three manner of ways. By the touch, by the sight, by the file. If they be counterfeit touch them, deal with them, their dealing will be as rough as Esaues hands, albeit their voice be as oylie as Jacob's. Look upon them, & not a good work shall you see, but their good works are as invisible as the holy ghost. Try them with the file, & they will not abide the trial, but in the time▪ of temptation fley away as the swallous do in winter.

[Practice 4] Lastly of motion, all precious stones come of the earth their common parent, but by the dew of heaven, & influence of celestial bodies do become pure, & precious. Soe all gods children are all by nature from the earth, earthly, but by the love of the god of heaven their father, & by the unspeakable benefitt of the sons sufferings, & by the all powerful operatiō of the holy ghost, they are (not by the will of mā, but according to the purpose of the will of god (rēewed, & become pure, & precious from out all their contagion, & evil, & in the end shall suffer no loss in their trial. For they as precious stones are built upon the everlasting foundation Jesus Christ, by whom they are conveyed to the heavenly building, & shall remain in the heavenly Jerusalem with god forever.

The sixth lesson.

Moreover the Merchant to whom this kingdom is resēbled is not a Jeweler of ordinary Jewels, but one that seeketh goodly pearls so that hence we learn. That the high way to this kingdom of heavē is goodness, & the study of Goodness is the Christian, & real Merchants practice.

The light of this appears in the word of the text which signifieth beautiful, cōmodious, amiable, & superexcellent pearls.

Beautiful is goodness in it self, for if it could be portrayed in orient colors, & set out to the life▪ wonderful would be the love that men would be stirred up to bear unto it. Cōmodious, for godline▪ is the goodliest riches. Amiable in effect, making them amiable that are good, superexcellēt, so saith the Apostle whatsoever things are true, whatsoever things are honest. Whatsouer things are just, whatsoever things pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, & if there be any praise, think on these things: Those which ye have both learned, and received, & hard, & seen in me, do, & the god of peace shall be with you. The feet of them amiable, that bring us the means that makes us to be good. The promise that god would be present with it. For Jehoshaphat told his judges that they should be of good courage, & do it, & god would be with the good. And the declaration of this shows it to be good. For god hath shown thee o man what is good, & what the lord requireth of thee: surely to do justly, to love mercy, & to humble thyself to walk with thy god.

Secondly this appears by the distinction of goodness Natural, Moral, & Deuine. For Christian Merchants do not only desire accidental good things, as a good wife, good children, good servants, & such like which are all gods good gifts. And Moral goodness in themselves, but also Deuine goodness which leads them to this kingdom. And these things do soe near touch us that we by goodness, & the effect thereof do sign to others, & seal to our selves the certainty of our election. Wherein also our faith doth not only show it self, but exercise, & inflame us to a godly seal.

Thirdly it abandoneth us from sin. For as by evils we grieve the holy ghost, that sealeth us unto god, soe by goodness we joy our conscience in the holy ghost.

Fouerthly as by doing evil we call to our selves many miseries, so by doing the good we shall avoid many evils of punishment, & see the goodness of god in the land of the living.

Lastly goodness is the way wherein gods childrē ordinarily trade, for they are his workmāshipe created for that purpose. Thirdly there is a necessity of being good in gods children. Not a necessity of coaction, for gods children do the good Chearfully. Not of cause, for goodness is but the way, and gods children walk therein, but it is of necessary duty that we should be good. For thats the will of god even your santification. It is the commandment of god. Let your lights so shine before men that they may see your good works, and glorify your father which is in heaven, & it is the end of all preaching. Noah good actiō can be done but by a good man who doth it out of a pure heart, otherwise it is base, & sordid, out of a true faith which else is a glittering sin, & to the glory of god, which otherwise is but hiprocrisie, And this is the cause why it is accepted of god for Christ his sake otherwise all our goodness were menstruous & monstrous. The right of this appears, forasmuch, as real Christians know that god regardeth goodness more then greatness. Nay there is nothing but foolish man regardeth greatness. Nature doth not for the sons of royalty are borne naked, & the god of nature is no accepter of persons, nor the destroyer of nature, for death visits the crown, as soon as the clown.

[ 1] Again it is the end, & scope of the real Christians lyving which hath three aspects in doing good. First to the praise of god. O lett my soul live, & it shall praise thee saith David. Secondly to comfort our selves in making our election sure by goodness. Lastly to overcome others evil with our good.

[ 2] Secondly real Christians are partakers of the divine nature. For when god took a vewe of what he had made he saw it was exceeding good, but when mā took a suruay of what he had done behold it was nothing, but vanity, & vexation of spirit.

Thirdly good examples of good men do encite gods children to goodness. For albeit none are absolutely good, but god only. Yet the scripture stiles Hezekiah, & Josiah to be good kings. The goodness of gods children hath a threefold power. Of Preseruation, Union, Communication. It is a preservatiue to pull some out of the fire. Of union to make peace. Of communication by extending their goodness to the saints on earth. Thy Christians faith is a proper, & a peculiar good betwixt god, & thine own soul, but a Christians goodness; is extensiue & delated to all dimensions of goodness. The very profession of a Christian is goodness. See in the rule of addition in Christian arythmetike that S. Peter setteth down for saith he. Add to your faith virtue, & to virtue knowledge, & to knowledge, temperance, & to temperance, patience, and to patience godliness, & to godliness brotherly kindness, & to brotherly kindness charity. For if these things be in you, & abound they make you that ye shall neither be barren, nor unfruitful in the knowledge of our lord Jesus. Lastly let us reason from the power of Christ blood, was it shed that we should be vile still? far should any such thought be from us that we should profess religion & deny the power thereof. By this then that hath bine spoken both from the light of Illumination in gods word, & by the right of Demonstration in reasoning from the word: It is plain that the high way to heaven is to consult, and resolve to do all the good we can while we are here trading toward heaven. The use of this is manifold.

[Practice 1] First of answer to the cauills of popery who accuse us Protestants for contemners of goodness because we teach that man is justified by faith only. And here upon they accuse us that we preach negative, & privative doctrines, & not affirmative, & positive. And here vpō they say that the times are now become Ablatiue which were heretofore Datiue branding us with the heresies of the Synomians, Eunomians, Jovinians, & such like, whereas we in one word answer directly that these are mere slanders, & untruths. For we teach only that good works have no justifying quality in themselves before god, but that faith only is like John the divine leaning on Christ's breasts, & good works like S. Peter that followed after Christ. Faith the bride, good works the handmaids. Faith the bride goeth into the chamber, yea into the bed of her beloved, where the handmaids come not. Faith the root, good works the fruit, Faith only necessary to justification goodworkes to salvation.

[Practice. 2] The second use is of thankfulness. For all our good is of god, whether it be the good of providence all saith Job is of the lord he giveth it. The bread we daily eat is called ours, but we beg it of him. The goods of the body as Samson's strength, Absalom's beauty, Saul's tallnes, all of god. The goods of the mind are of god, he gives wisdom to Solomon, taketh it away frō Georgius Trapezuntius who being sometimes a great scholar, at the last by accident forgot his own name. The diversity of good gifts is of god. Paul is profound, Apollos eloquēt, Cephas Zealous, Augustine an excellent disputāt, Jerome textuall, Gregorij moral, Ambrose iuditious, Origen allegorical, Chrysostom excellent to move, passion all diuersified. The goodness of our will is of god. My goods of mind are thy gifts. If any man think otherwise, if he were as good as an angel, & his meat that he eateth as good as Manna, & his garment as good as the Ephod of Aarō, let that mā know that he must attribute all to god, & be thankful for all gods goodness towards him either natural, or civil, or spiritual, or external, internal, eternal, for all our good is either god himself, or from god himself, & it is his goodness that hath followed us all our life.

[Practice. 3] The third use is of Enquirie amongst you Merchants. Are you traders for these goodly pearls? If you be you will not abuse the good things of god to evil purposes. Neither the goodness of gods providence to excess, & royott, vanity, & vileness, nor the goods of your body to wickedness, you will not abuse your ears to become a sepulcher to bury the good name of your friend, nor your tongues to be organs of despite, nor your eyes fireballs of envy, nor your hands engines of mischief, nor your whole body a sty, and stinck of sin, Nor the goods of your mind will you abuse either to your imagination to imagine mischief upon your beds, nor in your wills to desire to do evil, like miscreants when you cannot. Nor to be as hammers to knock out on another's brains, nor as swords in each others bowels, nor as arrows to on another's harts. But rather which is the fourth use here of to direct on another.

[Practice. 4] For negative justification avails not. It is Pharasaicall. For every tree that bringeth not forth good fruit is hewn down, & cast into the fire. Be therefore directed to recompense no man evil for evil, as Joab did Abner, for thats a poor spirit, much less evil for good as Judas did to Christ for thats a devils spirit: Nay if you do recompense good with good as Ahasuerosh did Mordicai it is but common justice, but to overcome evil with goodness, is more then to preach, or to do a miracle, or to cast out a devil.

[Practice. 5] For if I should expostulate with you, why we do usurp these glorious titles, as to be called the sons of god, if we have no good blood of our heavenly father, but are like the fig tree which had only leaves, so we like Nepthalie have goodly words but do never a good work, What doth it profit us to be styled Citizens with the saints, Domestickes, servants, saints, baptized illuminats Christians, & have no goodness answerable to those goodly titles. There may a Zozomen arise, & observe that we Christians like Turckes, which call themselves Sarazens when they are but Hagarens. soe we call our selves Christians when we have no goodness of Christ in us, but are indeed Cretans who as Paul citeth out of Epimenides were always Liars, ill beasts, slow bellies. For tell me what do they mean that lay waste their consciences by doing evil, & trading for counterfeits, coralls, paltry ieat, or for evil.

Doth any hard hearted Pharaoh, imperious Nebuchanezer, cruel Adonibezek, profane Passhur, false hearted Zidkiah, foolish Ahab, incestuous Ammon, misperswaded Magus, sorcerous Elymas, unmerciful Gluton, Prodigal, Prodigious, wicked miscreant think who here doth run out his time with evil of sin, that there will not come a time when the evil of punishment shall be awarded seven fold into his bosom? Nothing more sure. For he that had not soe much goodness as extended to a crumb of bread had not afforded him a drop of the water of mercy. Look to it therefore Masters, & mortals. For the apostasy of faith was in the later times, but now for ought that I can see there is an apostasy of goodness in the world of both which Paul prophecieth. Look therefore to every case of your conscience. Do you fear the wrath of god for the guilt of your sin? fall to doing of goodness, & god will turn away his wrath from you for Christ sake as he did from Jehoshaphat. Is thy soul almost dead in sin? Incline to goodness, & god will raise thee frō death as he did Tabitha that is from the death of sin to the life of righteousness. Wilt thou be certified of thine election? make it sure by good works. Wilt thou be secured from the devil? god will check him, if thou be doing of good, & will say unto all the powers of darkness, as Christ said unto those that hindered Mary Magdalene why trouble ye the woman? Wilt thou spend thy time well? Do good while thou hast time. Wilt thou be crowned? continue in doing good, & thou shalt have honor, & glory, & immortality, & everlasting life. In a word good works do not go before one that is to be justified, but they follow him that is already justified. Conceaue not therefore that thou art justified by faith unless thou see good works follow thy faith. If thou dost imagine otherwise, Christ was not conceived in thee by faith, nor borne by love, nor suffered, nor arose from the dead, nor ascended for thee. And remember this that in the end of the world, & in the day of judgment as the form is set down in Matthews gospel there is no question made of faith, but of fact, what we have done, or not done. For he that believeth not, is condemned already saith Christ. Be therefore advised, & do the good here, & you shall see the goodness of god in the land of the living.

The seventh lesson.

The gracious endowmēts of this real Merchant, to whom the kingdom of heaven is resembled are rare. For first he is no Lythersbye, or idle companion, but one that Seeketh goodly pearls. So then the learning of this is, That The life of a real Christian Marchandizing soul, that trads for heaven is not secure, & sluggish, but full of dillegence, search, & service.

The light of this appears from gods lamp. First in seeking him by the contemplation of his works. The invisible things of him that is, his eternal power, & godhead are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. In the mirror of his word for soe we are enjoined. Search the scriptures, for in them yea think ye have eternal life, & they are they which testify of me, And ye will not come to me that ye might have life. yea in this life to seek a glimpse of his glory that is to seek his face. This is the generatiō of them that seek him: even of them that seek thy face o Jacob.

Secondly by questioning howe, & what we may do to find him, as did the young prince in the gosple. Good master what good thing shall I do, that I may have eternal life? As the people, publica • , • ouldiers did. The people asked him saying what shall we do then? The publicans came, & said what shall we do? The soldiers likewise demanded of him saying & what shall we do? As the Jews did. What shall we do that we might work the works of god? And as the Jailor did. Sirs what must I do to be saved.

Thirdly in requiring Christ Jesus the prince of this kingdom of heaven, if we have lost him at any time by our negligence, & evil. We must seek him in our beds, in the streets, we must ask after him of the watchmen yea of all rather then not find him as the spouse did. For a lively conscience will not be at quiett, until it hath found her beloved. Therefore the godly will Seek him in the first place according to the direction of Christ Seek ye first the kingdom of god, & his righteousness, & all things shall be added unto you. Seek him with sorrow, if need be as Joseph, & the virgen did Christ. Seek him in the grave with Mary Magdalene. Seek him above as Paul exhorteth. Seek him in distresses as David. Seek him in faintings, sighings, roarings. Yea, & in utmost extremities, and torments, though we are killed all the day long. Yea albeit shame cover us, albeit we turn our backs upon our enemies, & become as sheep for the slaughter, & are made a byword of them that are round about us, yea albeit we are smittē into the place of dragons, & into the shadow of death, yet we will never forgett to seek after thee o god saith David. In a word▪ albeit our bowels clean evē unto the grave, & our vearie souls unto the dust, as David speaks, & that we were made the filth, & ofscouring of all things, 〈◊〉 become a galing stock to men & angels as Paul saith. Yet a real Christian soul hath resolved with Job to Seek god in trust, though god kill him. And a real Christian soul hath reason for it. First from gods promise, that he that thus Seekes god in Christ shall assuredly find him.

Secondly when we seek him in weakness, he seeketh, & saveth us in power. And howe should not a religious soul Seek him, who wipes away all tears from our eyes, who putts an end to all our troubles, Howe can we chose but seek him, whose face, & favor turneth all sorrows of this world to solace, Yea whom to seek is to live saith Amos.

[Practice. 1] The life of this learning is first of direction that he who seeketh god must first forsake him self, as they that are indebted, & being not able of themselves to pay, seek help & assistance from others. Secondly he that seeketh god must thirst after righteousness in gods mercy, & in Christ his merritts the desirable viands of a Christian soul. Thirdly he must go the right way which is traced out unto him in the blood of Christ. For if we seek him otherwise by pilgrimages to Loretto, Compostella, Shichim, & Hallas, and the like, or by trust in our own works which are but marks, not causes of our salvation, the way to this kingdom not the cause of our reigning we fail, & fall in our seeking. For in all such unwarrantable courses it is impossible to find him because we seek him not in faith.

[Practice. 2] The second is of Encouragment. For great rewards are promised unto all diligent seekers, for [ 1] first he graciously offers himself unto all such for their exceeding great reward, & beholdeth them coming towards him a far off, & meets them by his preventing grace as the tender hearted father did his prodigal son. So gracious is not the favor of princes, or great ones in the world. For gods majesty stoopeth down herein to our misery. [ 2] Secondly heshewes them exeding favors. For his eyes are upon the righteous to do them good, & his ears are open to their prayers. [ 3] Thirdly he blesseth them with the testimonies of his love, with the principals, of paradise, & the appurtenances of happiness with the testimonies of his love in quieting their consciences, with assurances of remission of their sins in this life, as the pledge, & earnest of his spirit, & with the assured rest of glory in the world to tome. With principalles or paradise, as namely with the continual banquet of a good conscience, & with the joy of the spirit. Lastly with the appurtenances of happiness as having a proportion of estate or contentment in this life, as a parcel of that eternal portion in the other life.

[Practice. 3] The Third is of Caution. First to remove all impediments that hinder us in seeking after our god, as Mockery, contempt of the word & such like, which commonly do accompany them that look towards heaven. But god will revenge himself on them that hate him, ye he will lift up his hand to heaven, & saith he will live forever. If he whets his glittering sword, & his hand take hold on judgment, he will render vengeance to his enemies, & will reward them that hate him. He will make his arrows drunk with blood, & his sword, shall devour flesh, & that with the blood of the slain, & of the captives from the beginning of the revenges upon the enemy. Nay saith the Psalmist he hath bent his bow, whet his sword, & made it ready against the faces of them that seek him not. Take heed therefore that in no case you give, & sell yourselves over as Ahab did to seek the world. For the world is but a pharisee promising much performing nothing, nor yet seek after the flesh to fulfill the lucts thereof, for it is but a familiar Judas while he kisseth he killeth, nor seek ye to the powers of darkness for the devil is but a crafty Herod, a fox who when he cannot tyrannize, will subtilize. If you will not be advised S. Paul will pose you in all your projects in one word what fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

[Practice 4] The fourth is of satisfaction. The devil seeks to gain you in every case of your conscience, seek therefore in every case of conscience to thy god. For there is balm in Gilead, & there are physitiōs in Israel. God hath given the word, & great is the company of the preachers.

The curious conscience may find a Moses who with his rod will satisfy him by MTRIS if not by MIRACULIS. The afflicted conscience may find an Aaron who with his bells will qualify all distresses. A cōtrite, & broken heart may find a David Israel's sweet finger who with his divine harp will cure him of the venemons biting of the beast TARANTULA, which is his sin. The hard conscience may find a Jeremiah who with the hammer of gods judgments will work him. The sleepy conscience may find an Isaiah who with his trumpet will awake him▪ The weary conscience a Peter who with his keys of heaven may open unto him comforts that may refresh him. And the tender conscience may find Barnabassas sons of consolation who may help to bind up the wounds, & pour in wine, & oil.

[Practice 5] The fifth use is of answer to thē that say oh good Sir we know not howe to seek god. Thē I will tell you. First you must look forwards not backwards in the spirit of pharas • isme, that is to consider not what we have done, but what we must do, as Paul resolves I press toward the mark for the price of the high calling of god in Christ Jesus, & the reason is upon record. For if we forgett what we have done for gods sake as thinking all is to little what ever it be, then god will record it, as he did the courtesy of the woman which Christ calleth a good work. But if we record, & commemorate our good deeds, god will sleight them.

Secondly we must resolve in every case, & conditiō to seek him. Out of the veary deeps, & early in the morning, yea though we grovell in our own dust, & stuck fast as it were in our own dirt, yet as Jeremiah we must cry unto him out of the dungeon. For when the spirit of man doth groan to god for help. The blessed spirit of god for the love of Christ will breath unspeakable comfort unto man.

[Practice. 6] Lastly let me move you to seek god while he may be found. It is prophetical, & apostolical counsel. And David yealds the reason. For there will come a time that in the great waters we shall not, we cannot come nigh him. There were, and yet are certain foolish philosophers, & pratlers in the world called Sceptiques in deed mere Scoptiques, who use to question all things (even the Magnificat,) but asseuere, & rosolue on nothing. So there are certain who seek god daily as saith Isaiah, & as Paul's women did were ever learning, & never earning. And these are such who flatter their own souls, that they seek god aright when as they only prattle, & prate of god, & deny indeed the power, & price of their redemption. But being persuaded better things of you my brethren Remember 〈◊〉 beseech you by the mercifulnes of god that we all live for a day, for an hour, for a minute. Seek Your god therefore this day, this hour, this minute & harden not your harts. For even now is the axe laid to to the root of the tree, every tree therefore that bringeth not forth good fruit is hewn down, & cast into the fire, From which fearful, fatal, & final destruction god deliver us all in the saving mercies of his son CHRIST JESUS.

The eight lesson.

You have seen this our real merchants Dilligence. Now behold his constancy. For he seeketh god not by fits, & flashes, but resolveth to seek this Pearl until he find it. So doth the fullness of the Greek word in the text signify, & by the fittnes of it is taken from the sagacity of hounds, that earnestly seek, & never give over until they find their game. Whereof the learning is. That if ever we desire to find favor in the sight of god we must continue in our suits unto him, & in our service for him most constantly until we obtain the blessing.

The light of this appears [ 1] First from the oracles of Christ himself positively as. Ye shall be hated of all men for my name, but he that endureth to the end he shall be saved. Miraculously Then JESUS called his disciples unto him, & said I have compassion on this multitude, because they have continued with me already three days, & have nothing to eat, & I will not let them depart fasting least they faint in the way. So by their constant-staying they beheld a miracle. Prophettically But he that endureth to the end he shall be saved And pyrobalically Abide in me, & I in you as the branch cannot bear fruit of it self except it abide in the vine, no more cā ye except ye abide in me.

[ 2] Secondly from the practice of the patriarches by the example of Enoch who was translated because he walked with god. Of Abraham who earnestly sued for Sodom. Of Jacob who wrestled all night with the angel, & newer lest of until he had obtained the blessing, & waited unto his end for his salvation. And of Moses who continued with god forty days in the mount, & received the law.

[ 3] Thirdly by the prophets Jeremy expostulats the cause what iniquity have your fathers found in me (saith the lord) that they are gone far from me, & have walked after vanity, & are become vain? Hosea lamēts it saying O Ephraim what shall I do unto thee? O Judah what shall I do unto thee? for your goodness is as the morning dew & as the early cloud it goeth away, & further shows the reason why they did not continue with god Because they were like a cake on the harth not turned, like a silly dove without heart, & were fed with the wind.

[ 4] Fourthly the light of this doth appear from the practice of the true Christian church. They continued with one accord in prayer, & supplication with the women, & Mary the mother of Jesus, & with his brethren. Also they continued steadfastly in the Apostles doctrine, & fellowshipe, & in breaking of bread, & in prayers. Moreover Let us therefore go boldly unto the throne of grace that we may find mercy, & find grace to help in time of need.

[ 5] Fifthly from parables First of the seed which fell on the stones, & when it was sprūg up, it withered away▪ because it lacked moystnes. The stones are they which when they have hard, receive the word with joy: but they have no roots, which for a while believe, but in the time of temptation go • away. Secondly of the house built upon the sand upon which the rain fell, & the floods came, & the winds blew, • beat upon that house, & it fell, & the fall thereof was great. Thirdly from a race. Knowe ye not (saith the apostle) that they which run in a race, run all▪ yet one receiveth the price? so run that ye may obtain. There are three sorts of races, Italian, Pythian, & Olympian.

There are three sorts of places, Heaven a place of joy, hell of dolor, the earth of labor. It is as natural therefore as it is to the bird to fly, or for the ox to labor, or the sparks of fire to fly upwards, so it is for the sons of men to take pains, & labor. For they that do not partake with the sons of men in labor here, shall partake of the pains of hell with the devil here after.

[ 6] Sixthly from the reward of mercy. Noah found favor with god in the old world, because he continued in his service. Lot because he held it out, even amongst the unclean Sodamites.

[ 7] Lastly from gods divine dispensation for god will be found of a people that seek him not, & the reason is, because he prevents them with his grace. For they are merely passive in their first conversion, & he is the only agent. For he prevented us Englishmen, now the Israel of god, but heretofore the abomination of Idolatry. But he that is not found written in the book of life shall be cast into the lake of fire, & brimstone. And we must take our time. For Esau found not place for repentance, though he sought it with tears, & the right hand of god will find out all thē that hate him. Thus you see the • ight hereof. The right is also most plain for first we must not be discouraged with weak▪ & small beginnings, for god will help, & assist them that endeavor. For the people in the time of Nehemiah continued building albeit they held the sword in one hand, & a trewell in the other, & the lord god of heavē did prosper their resolutions. But if we look back, it is to despise god, & therefore we have a caveat Remember Lottswife, & our vnfittnes so heaven is shown. For saith Christ he that putteth his hand to the plough, & looketh back is not apt for the kingdom of heaven▪ And not to go forward, is to go backward saith a father, & herein we make our selves ridiculous, & it will be be said of us, this people began to build, but were not able to make an end. Secondly Christ is the same yesterday, & today, & forever. The same objectiuely in this word. Subjectiuely in his attributes of tender mercy as he is a father, & our god, & Effectually in his goodness, grace, & preventing mercy.

Thirdly the example of Christ who seeketh us till he find us, as the good shepherd sought his wandering sheep, soe Christ seeketh us till we become godly Christians, carrieth us on his shoulders in our death, & rejoiceth to bring us to our home in the resurrection of the just. Lastly the promise of eternal life is made to none, but to those that continue in well doing, & the case is plain in the prophecy of the prophet Ezekiel in the eighteen chapter there it is set down at large to which I refer • the reader.

[Practice. 1] The practice of this is first a Confutation of those who either with Balaam wish to die the death of the godly, but care not to live their life. Or with Agrippa are almost persuaded to be Christians, Or to forsake their first faith as the church of Ephesus did. Or stand still at one stay in a Saturnicall humor as the earth doth, or like, a mill horse go in a round from thirty to sixty, & never the better, or envy others that persevere, & go on, as Cain did Abel, or like those. (Whom Paul speaketh of) with Phygellus, & Hermogenes turn away, or with Hymenaeus, & Philetus fret as a cancer, Or with Demas forsake Paul, & embrace this present world. For what will it profit a prentice to serve half his time, & lose his freedom in the end? What did it profit Lots wife to go out of Sodom, & to go toward Zoar when she looked back again to Sodom? What did it profit Judas to preach the gospel, to do miracles as is probable, to be in compaine with Christ, & to sit at meat with him, & in the end to have a treacherous heart? What would it have profitted Christophorus Columbus, or Vesputius Americus to have sailed many days, & nights if they had not continued their course. The one then had surely never bine lord Admiral of Spain, nor the other could ever have given the name of America to the new found land.

[Practice. 2] The second is of direction, for are we not all like the sun always to be in motion. The sun never standeth still, nor goeth backward but by miracle, soe we that are the sons of god should neither stand still, nor go back in gods service, but we should be a marvel unto our selves to recall our courses. Are not we all plants inoculated, into the true vine. Then certainly we shall grow, increase, & bring forth. Are we not all servants, & receive wages, shall we be idle? Are we not all faithful ones. If it be but the least ingredience of faith though it be no bigger then a grain of mustard seed, It will grow to a great tree, & a little leaven which a woman taketh & hideth in three pecckes of meal will leaven the whole lump.

In our service have not we made a strong covenant with god, as Elisha did with Elijah saying, as the lord liveth, & my soul liveth I will not leave thee.

[Practice. 3] The third is of Expostulation. Howe many Ephraimites are there amongst us that are like unto a spongious cloud no sooner wett but dry, like unto Gideon's fleece dry one while in goodness while all their neighbors about them are wett, & another time drenched with drunkenes, while all their neighbors are sober of thirst after righteousness. For what rest is there in our bones when we have lost him who is the joy of our harts. Which caused Glover the martire (as it is recorded in the book of acts, & monuments) to cry out at the stake HE IS COME, HE IS COME. Having had before some conflicte of disconsolation, & now perceuing Christ's spiritual presence he cries HE IS COME. So likewise one of the Greek church cried EURICA, EURICA, I have found him. I have found him whom my soul loveth. And John the divine told Nathaniel I have found the Messias. If we will not seek him to find him, he will find us, & our impiety, & will cry against our vnthankfullnes. O that men would praise the lord for his goodness, & for his wonderful works to the children of men. Our slighting of him O consider this ye that forgett god lest I tear you in pieces, & there be none to deliver you. Our stupidity O Foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? Our insensibility Hear o heavens, & give ear o earth for the lord hath spoken (saith Esayh) I have norished, & brought up children, & they have rebelled against me. The heavy burden of our sins Ah sinnfull nation, a people laden with iniquity, a seed of evil doers children that are corrupters: they have forsaken the lord, they have provoked the holy one of Israel unto anger, they are gone away backward▪ & our extreme folly Ah foolish people do you thus reward the lord?

Why then do we not search, & try our selves. First our ways, & works O that my ways w • re directed that I might keep thy statutes Our sins that lay wast our consciences Jeremy laments saying. Oh that mine head were full of water, & mine eyes a fountain of tears that I might weep day, & night for the slain of the daughter of my people, & our judgment. Oh, that thou wouldest break the heavens, & come down, & that the mountains might melt at thy presence. That we might cry out with David O that I had wings like unto a dove that I might fly hence & be at rest. Howe many Iudaits are there amongst us, who like the dew in the morning (as Hosea saith) glitter, & gaster, but before noon vanish away to nothing, soe we are here in the morning, but a fore night we vanish away, & become like the mildewe that smutteth the corn. You are here in the morning, & the dew of Hermon falls upon you, before night you shake it of. Yea with Manna the angels food are ye fed withal in the morning, but before night ye do as nice gentell women with their flowers, put them in their bosoms in the morning, but ere night straw them at their feet.

[Practice. 4] The fourth use is of satisfaction, for if you should demand of me the question what might be the causes that men persevere not? I answer it is because they are like the tribe of Ephraim a cake on the harth not turned (saith Hoshea) which must needs be burnt on the on side, & dowe on the other, That is downward earnest to the world, but upward key cold toward god, like a dove with our heart deceived, because they are fed with the wind, that is with vain things, & their iniquity is bound up. Again their harts are poisoned with the venom of sin which the zeal of gods truth cannot melt. For the naturalists say that the heart of a mā that is poisoned cannot be consumed with fire.

[Practice. 5] The last use is of Motion if you belong to god know this that you shall continue constant to the end, The golden chain of gods predestination shows this, That whō he predestinate thē also he called, & whō he called, them also he justified, & whō he justified, thē he also glorifieth. For it is not in him that willeth, nor in him that runneth, but in god that shows mercy, & gods mercy acompanieth his own. The youth of gods children brings forth, their middle age increaseth their growth, & in their old age they are complete, and full of fruit. For such as be planted in the house of the lord shall ever flourish in the courts of our god, in the utter, & inward courts here in this world, whether they they be Layiques, or Cleriques, & in the world to come they shall be admitted into the holy of holiest forever.

In the ninth place is shown what this real merchant found in his perseverance of search. The text saith, ONE PEARLE OF GREAT PRICE. In seeking good things a man shall be sure to find the best at last. What this one pearl of great price is, both ancient, & late deuines diuersifie.

The ancient as Chrysostom, & Origen say, It is the Gospel found among the goodly pearls of the law, for the law is the gospel concealed, & the gosple is the law revealed. Hillarie, Augustine, & Ambrose say, It is Christ in heaven, far fairer then the sons of men, & Charity on earth the chief, & choice of the goodly theological virtues. The late devines say, It is sanctification so Beza, & Melanchthon. Another the Observation of the Commandments, as Zinglius. A third Charity, as Feuerdentius. Other say, It is grace, or faith the gift of grace, as Fran: Zuares. All level at this, that this one pearl of great price is Christ in heaven, & Charity on earth, of both in order.

The ninth lesson.

First of Christ that he is One. Secondly that he is the only pearl peareles, pricles. And then of charity. Of Christ his Onenesse this is the learning. CHRIST Jesus is most one in the unity of divine essence, truly one in the unity with his elect, yea wholly, & only One in the mediation for his elect.

The light of this appears thus, He is one with the father in essence I & the father are one. One in substance coessential with the father. One in nature by eternal generation, one in name, For he hath a name above all names, & one in number of existence, as one in the unity of the essence. Where upon the Orthodox faith is in Athanasius Creed, The diety is all one, The glory equal, the majesty coeternal.

Secondly he is one in union with his elect by one spirit, and he alone doth mediate, for his elect. For there is one god, & one Mediator between god, & mā which is them a Jesus Christ, And now in Jesus Christ, ye which once were far off, are made near by the blood of Christ. He is one in essence, but in the subsistence differing, yet in actiō the same. The father doth things AUTHORITATIVE the sonne SUBAUTHORITATIVE to whom the father hath deligated all the judgment. But Christ is wholly his elects, so that whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, & ye are Christ's, & Christ is gods.

The right of this appears that he is one in the divine essence.

[ 1] First from the singleness of his nature, which is not communicable unto many, no not to any, nor yet diuisible for these would impart imperfection.

[ 2] Secondly from his infinitnes of perfection, which doth comprehend the whole perfection of being, and therefore the learned among the heathen were compelled to conclude that there was one beginning.

[ 3] Thirdly from the onenes of the world for there is but one world, of necessity therefore, that that which reduceth all things to one, is one. Therefore we have the same god which the Israelites had. For our god is one saith Moses. Secondly that he is one in union with his chosen it must also follow of necessity.

[ 1] First to confirm their faith. Truth the son of god took our nature upon him that he might be one with us, to perfect our faith.

[ 2] Secondly that we might take the right way to heaven, For man was not safely to be followed, & god whom we might follow without staggering was not visible. Therefore god became man, that man might follow him.

[ 3] Thirdly it was to show the dignity of our nature, that none should hereafter soe far forgett himself, as to defile his blessed nature with beastly impurities.

[ 4] Fourthly it was to deliver man from the slavery of sin wherein the justice of god was to be satisfied, & the breach between god, & man to be made up, but neither this, nor that was in man's ability to do, & therefore god & man became one that he might do both.

In a word he is one in the office of mediation for the elect, & there is reason for it, For they had all one beginning even the father, Noah man cometh to me saith Christ except the father draw him. They have one end the reward of mercy. They have all one means One god, one faith, one baptism. One spirit whereby they are animated, or quickened, one head Christ allbeit the giuds under him be many yet all lead to one head. Lastly one connextion of Members, wherein thy subsist in the communion of saints here, & shall by his wholly, & only mediation be possessed of the full & perfitt fruition thereof in the church triumphant hereafter.

[Practice. 1] The use of this is manifold. First of thankfullnes to god which hath brought us out of darkness into this glorious light. First from the multiplicity of heathen gods to this only. For the men of Babel had Succoth Benoth which was a hen, & chickins. The men of Cu • had Nergall which was a continued fire, the men of Hamah had Ashima which was a goat, the Auites had Nibhaz, & Tartack which was an asse, & a doge, & the Sepharuites, had Adrammelech & Anammelech that was a mule, & a horse; To these did the heathen consecrate divine worship, but god hath delivered us from them, yea, & from heretical pravity. From Ebion, Cerinthus, Photinus, the Marcioni • , the Arians, the Apollinarians the Eutichians, Nestorians, & the like all which endeavored to impeach this doctrine, But the sacred counsels of Nice, Chalcedon, Ephesus, & Constantinople hath concluded against that damnable doctrine of theirs, & hath concluded in sound doctrine thus. That Christ Jesus our lord, was truly god, perfictly man, of both one, & continuing in that one both. What should I cite unto you The Sydonians Ashteroth, or the Moabites Chemosh, or the Ammonites Milchom or Chiun, & Remphan that Stephen mentioneth with that abomination of Moloch wherein as unto devils they offered their sons, & daughters as the Psalmist speaketh. Which abomination as Paulus Fagius observeth upon the Caldaean paraphrase had seven receptacles, & was set up in the vale of the children of Hinnon nere Jerusalem. In the first receptable, they offered their meal, in the second turtle doves, in the third a sheep, in the fourth a ram, in the fifth a calf, in the sixth an ox, in the seventh which was his arms folden together, & made fire hot, in the hollownes thereof they offered their sons, & daughers naked, & there they spravled, & cried until they died. In the mean while the parents playing on timbrells that they might not hear the cry of their children. So with this confusion of noise of the skreiching of the children, & the parents playing on trimbrelles our Savior in the new testament calleth hell gehenna, alluding unto this confusiō in the vale of the children of Hinnon.

[Practice. 2] The second is of Demonstration for from this union as from a fountain it proceeds that we are Christians, that we are the members of Christ, that the whole trinity doth assist us, for one man cannot live by the soul of another, but all of us live by the spirit of Christ. Hence it is also that we die to sin, & live to righteousness, that as flies, & worms die in the winter, but reviue in the summer, so we die in our selves, but live in Christ.

And lastly hence it is that angels attend, us for they attend Christ, & soe consequently us by reason of this mystical union Are not they all (saith the apostle) ministering spirits (meaning the angels) sent forth to minister for their sakes which shall be heirs of salvation.

[Practice. 3] The third passage is of Direction that as we have this sacred union with him soe we should purge our selves from all impurities, every man that hath this hope in him purgeth himself, even as he is pure. For we must be conformable to him, & partake of his divine nature. For those which he knew before, he also predestinate to be conformable to the image of his son that he might be the first borne among many brethren. We must be full of good works I am the vine, & you are the branches, he that abideth in me & I in him, the same bringeth forth much fruit, for without me ye can do nothing. We must be comforted in our miseries. For I am sure (saith Job) that my redeemer liveth, & he shall stand the last on the earth. We must meditate on heavenly things And this is eternal life that they know thee & whom thou hast sent Jesus Christ. And above all things we must have unity amongst our selves keeping the unity of the spirit in the bond of peace.

[Practice. 4] The fourth passage is of Expostulation. Tell me o ye deu • e, & divine souls, o you my masters, & mortals, tell me what comfort can it be unto you if you consider god essentially as he is a judge evē a consuming fire casting upon us fire & brimstone, as he is the lord of hosts breaking the rocks, as he is a master coming before we are prepared, as he is a king coming to destroy his emmies, & to render vengeance to them that hate him what comfort have you I say in these things. But if we consider him personally as he is One with us. Then with David we recommend our our souls into his hands. Then with Stephen we see heaven open. Then with Peter we commit our souls unto him as unto a faithful creator. And with the spouse we love, we look, we long for him, & cry out come lord Jesus come quickly.

[Practice. 5] The fifth practice is is of Mediation where in I become an humble suitor to every devout soul as Moses did to the Israelites I stand between the lord and you to show you the word of the lord, saith he, and as Paul to the Corinthians For saith he we are ambassadors of Christ: as though god did beseech you through us, we pray you in Christ's stead, that ye would be reconciled to god. As they, so I cast myself down at every man's foot beseeching him to remember that as Christ is one soe not one jot of his word shall perish That it is an impossibility to serve two masters. It is a hard matter, masters, & mortals If we cannot to find this One pearl spare One hour seeing he rejoiceth more over One sinner that repenteth then over ninety, & nine that need no repentance. Let therefore all of us cast our selves down, as the prodigal son did, & cry to our heavenly father make us as one of thy household servants, and it sufficeth for we are not worthy to be called thy sons.

[Practice. 6] The last is of Motion. Let it never be said of any here I beseech you as Christ said to Judas one of you shall betray me; & one of you is a devil, but remember the time will come that two shall be in one bed together, & one shall be received, & the other left alone. If you say that you believe that there is one god, the devil doth soe, & trembleth Howe far are you from the faith of devils? but unless you believe as the doctrine is that god is one with you in the vniō of the spirit, & most one in himself in divine essence with the father, & solely, & wholly one in his mediation to god for you It will be said of you as of Babel alas their judgment is come in one hour. But behold I show you a mystery we shall not all die, but we shall be changed in a moment for we live not in certainty one day, one hour, one minuit. If therefore this one hour be granted unto you seek this one in this one hour that you may be one with god in him forever.

The tenth lesson.

In the former place we have hard his Onenes. Now lett us see his pearelesnes, & pretiousnes. For Christ is not only one, but a pearl also of great price. So then the doctrine is this. That Christ Jesus our Savior is the one, & only pearl both peareles, & priceles which was given as a ransom to redeem us from hell.

The Apostle Paul saith so speaking indefinitely you are bought with a price, but the price was priceles. So Peter also, ye are not bought with gold, or silver, or precious stones, but with the blood of Jesus Christ which is invaluable, & matchles, & soe saith my text in the resemblance of the pearl, & in the Hebraism of great price. The resemblāce very apposite both in Name, Nature, Generation, Quantity, & Quality.

[ 1] For the first a pearl is rare in Name. Soe Christ for god hath exalted him highly, and given him a name above every name.

[ 2] Secondly, a pearl is illustious in Nature, So Christ Thou art fairer then the sons of men: grace is poured in thy lips, because god hath blessed thee forever, thou hast loved righteousness, & hatest wickedness, because God, even thy god hath anointed thee with oil of gladness above thy fellows.

[ 3] Thirdly a pearl is marvelous in generation being engendered of the dew of heaven in the mother of pearl on earth. So Christ miraculous in his generation having his father in heaven, & his mother on earth.

[ 4] Fourthly a pearl is small, & little in quantity So Christ abased himself to nothing. He like the sun in the dial of Ahaz that was gone down ten degrees backwards. So he ten degrees beneath his father The father is greater then I. Ten degrees beneath the angels For he made him lower then the angels. Ten degrees beneath men I am worm & no man, yea ten degrees beneath worms. for a live doge is better then a dead lion. Living Barabbas the murderer acompted better then the dying lord Jesus.

[ 5] Lastly pearl is sovereign in effectual qualities to cure infirmitys, & diseases among the people. His blood is a sovereign antidote, & the sinners bathe to cure our burning feauers of incontinency, The fear of the lord is clean, & endureth forever: the judgments of the lord are truth, they are righteous altogether. Our phlethorie of pride to become little children. Our lethargy of forgetfulness Remember thy creator in the days of thy youth whiles the evil days come not, nor the years approach, wherein thou shalt say. I have no pleasure in them. Our staggers of inconstancy. For we shall not be afraid of evil tidings for our harts will be fixed in the lord. And our apoplexy of covetousness For this real merchant selleth all, & buyeth it saith this present text. Thus you see the sutablenes of the resemblance.

Secondly this appeareth unto us from the Hebraism which saith that this one pearl was of great price. There are three states of singular eminency in the world, a priest, a prophet a king In all these our Christ is supereminent Illoque TENUS SUPEREMINET OMNES Christ was a priest after the order of Melchizedek who was king of righteousness for there was no guile found in his mouth. King of Salem for he made both one. Without father on earth, without mother in heaven, without beginning without ending. Who was the temple, & alter, the priest, the sacrifice, & him to whom it was offered. A prophet of infallibility a voice from heaven spake it Hear him, & the soul that doth not hear him must be cut of from the people who by his power sends forth the prophetts, & whose testimony is the spirit of prophecy. A king of regal dignity even the king of glory, whose scepter is only righteousness, the extent whereof is over the whole world, & the continuance beyond all time, who after all time shall deliver up a kingdom purchased with his blood that god, may be all in all.

The right of reason thewes this also unto us. For there is valuation in pearl wherein consisteth their dignity, their luster, & power. What valuation is comperable to Christ's dignity which surpasseth that of gold, & silver. Ye were not redeemed with corruptible, things as gold, & silver, from your vain conversation received by the traditions of the fathers. But with the precious blood of Christ, as of a lamb undefiled, & without spot. That of beasts, & cattle. For thou desirest no sacrifice, though I would give it: thou delightest not in burnt offering. That of angels. Unto which of the angels said he at any time sit at my right hand till I make thine enemies thy footstool. That of men for all men are liars. Far above the value of the offense. For if through the offense of one, many are dead, much more the grace of god, & the gift by grace, wich is by one man Jesus Christ, hath abounded unto many.

For if by the offense of one, death reigned through one, much more Shall they which receive the abundance of grace, & the gift of righteousness reign in life through one, that is, Jesus Christ.

Secondly there is luster in pearl, but in our Christ in his light we shall see light. Yea the devils, & the reprobate see so much to make them inexcusable.

Thirdly pearls are powerful in their effects▪ Christ hath excellency above Judah, preeminence over diseases, power of the influence of the sun, moon, & stars, yea over the grave, & death, & hell.

[Practice. 1] The use of this is diverse. First of Accession. Come ye Merchant Iewellers that a •• faithful souls, & see what Jewels your Savior hath prepared for you, they are such that cannot be expressed by words. Yet is he gone to prepare them for you Jt remains that you have an affection to seek, & run after this your jewel that you may at the last attain him. Come blessed souls that have hope in CHRIST though your sins be as red as scarlet he hath made them of a pearl color. Let every religious soul see his savior, this precious pearl howe vile he hath accounted of himself being sold for thirty pieces of silver, & howe precious he hath esteemed of us that shed his precious blood for us, one drop whereof was worth ten thousand worlds. And let the languishing soul come hither, & see howe god hath given us his only jewel to be our JESUS. What then will he deny us with him? For he made him of no reputation, & vile in the sight of the world, that we might be precious pearls in the sight of god.

[Practice. 2] The second use is of Expostulatiō▪ what price is there that you can desire that is not to be found in this pearl of great price? The price of your redemption is in his passion, of absolution in his condemnation, of remission of sins in his cross, of satisfaction in his sacrifice, of n • wnes of life in his resurrection, of immortality in the kingdom prepared for you, & of purgation in his blood. For he that was a diamond hath made himself a ruby all red in his own blood, that we might be diamond • in the sight of his father.

What would you have? One pearl without pea • e. He is this one. For he is One god in the essence of the diety, One creator that made heaven, & earth. One man who died for us. One lord paramount who hath the preeminence, One master not many. One father, One sheephard. One sacrifice for our sins.

[Practice. 3] The third use is of caution, that we beware howe we become vile in gods sight, for then we become swine, & pearls must not be cast before swine, & the devil desireth to go into such kind of creatures, & hath permission so to do. But our case is as the case of Aaron which had a robe, bells, a tunacle, an Ephod, the Vrim, & Thumim, & blew silk, & fine linen, yet all these were none of his own, but ornaments ordained by god to be put upon him. So we have no pretiousnes in our selves, but all our luster cometh from this pearl. For we are in ourselves darkness in the abstract, Folly, Vanity, dogs, & hogs, death, & damned. If you will not believe me. Moses will tell you that the imagination of man's heart is evil from his youth, & Job will assertaine you, for saith he. If I wash myself with snow water, & make my hands never so clean: yet thou shalt plung me in the ditch, & mine own cloths shall abhor me.

[Practice 4] The fourth use is of fear, & trembling. For S. Paul saith if any man love not the lord Jesus Christ let him be Anathema, Maranatha, that is accursed when the lord shall come. Yea surely they shall be accursed in their goods, as the cursed things of Jericho, their specious mansiōs made a iakes, their possessiō a bloody. Acheldama, their gains as the cursed guiles of Corban, their name as branded as Jereboam's, their fame rotten. If they be honerable, god will lay their honor in the dust, if noble, they shall be vile, & base in his sight, if learned their learning shall be a byword, & a hissing. If he be a king he shall be made a beast with Nebuchadnezzar If a minion, or fauorite he shall be hanged as wicked Haman that loves not the lord.

[Practice. 5] The last use is of petition wherein I become an humble suitor unto all that are here present, that there may not be amongst us a profane person of a swinish, & boorish condition that will tread this pearl under his feet. For if there be any such most fearful, & fatal is the expectation of his woe. For saith the apostle what punishment suppose ye shall he be worthy of which treadeth under foot the son of god, & counteth the blood of the new Testament as an unholy thing, & doth despite the spirit of grace. But let everyone of us be of Paul's resolution to accompt all things dung, & dress that we may obtain this pearl. And for this cause I bow my knees for you all unto god the father of our lord Jesus Christ, (Of whom is named the whole family in heaven, & in earth.) That he might grant you according to the riches of his glory, that ye may be strengthened in the inner man by his spirit. That Christ may dwell in your harts by faith: that ye being rooted, & grounded by love, may be able to comprehend withal saints, what is the breadth, & length, & depth, & height: And to know the love of Christ which passeth knowledge, that ye may be filled with all fullness of god. Unto him therefore that is able to do exceeding abundantly above all that we ask, or think according to the power that worketh in us, be praise in the church by Christ Jesus throwout all generatiō forever. Amen.

The eleventh lesson.

Thus you have hard what is meant by that One pearl of great price in heaven. Now see what is that One pearl of great price on earth which this real merchant findeth here. The former interpreters have expounded it to our hand showing that it is Charity. The learning then is. That Christian Charity is that one, & only pearl in earth both peareles, & priceles which is found only among the children of god.

The light of this appears most evidently from S. Paul's words. Wherein first S. Paul saith. That he would show a more excellent way, & in the chapter following doth make it demonstrable. The Analysis whereof is thus briefly. First it callengeth the best things. Secondly it combateth with the worst things, and Thirdly it conquereth the last things. Christian Charity callengeth the best things, For angellical, euangellicall eloquence without Charity is as sounding brass, or as a tinkling cymbal. The gift of prophecy, all knowledge, all faith, yea miraculous faith in comparison of this is nothing▪ Alms deeds, & martyrdom without Charity profitteth nothing. In the second place it combateth with the worst things. In wrath it suffereth long▪ base couteousnes it cannot endure, for it is bountiful, it is void of spite for it envies not, it is not froward for it doth not beast it self, it is no sowlen bladder of pride, for it is not puffed up, it is far from reproach that it will do no vncomly thing, it is so far from injury that it seeketh not its own, in it is no bitterness at all for it cannot be provoked to wrath, no surmises of evil, for it thinketh none, no injustice for it rejoiceth not in iniquity, but rejoiceth in the truth, believeth the good, hopeth the best, & endureth all. In the third place it conquereth the last things. For when the world hath done it shall endure, & when faith which believeth all things of god, & hope which expecteth all, do cease, yet shall Charity wherewith we love god, & man endure for all eterinty.

It is also one, for it is that one commandment from mount Zion which is the complement of the other ten from mount Sinai which Christ calls the new commandment, & affirms that it is the mark of his chosen. It is also a pearl of perfection for the Christians house which he builds to god hath faith for its foundation where upon it is grounded, & hope the walls whereby it is erected, but Charity is the roof which perfecteth, & covereth all. It is of all price whether we respect the nearenes of it unto us It is not in heaven that thou shouldest say who shall go up for us, & bring it unto us that we may bear it, & do it. Neither is it beyond the sea that thou shouldest say who shall go over the sea, & bring it us that we may hear it, & do it? But the word is very nigh unto thee, in thy mouth, & in thy heart, that thou mayest do it. Or the breefnes. The commandment is shortened that every man might be inexcusable, & that no mā in the day of judgment as saith S. Augustine might implead god, or complain that he could not retain this lesson in his memory Therefore saith that father the word is this. If ye love me you will love one another.

Or if we respect the easines of this lesson. It is an easy yoke. For both old, & young, rich, & poor, weak, and whole may perform this duty. Or if we respect the pre • iousnes of it. It is the bond of perfectiō, yea precious it is in all dimensions. In length it endureth ever. In breath it is dilated to all, to the good of duty, to the bad of pity. In deepenes it faileth never, it will not forsake a friend in misery, no nor in extremity, no not in death it self. For love is as strong as death, jealousy is as cruel as the grave: the coals thereof are fiery coals, & a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it. Or in height, it is of a noble disposition, it loves our friends in the lord, & our enemies for the lord. In a word it is precious in extension. In this world universal, it doth good to all. In the other world it is eternal. Pretious in this world for use, for a man's faith is his own proper good, but Charity is profitable, and useful to others. In the other world it is precious, for continuance, for it endureth to the end, in the end, after the end; without end. Ignatius Christ's martyr shall conclude who saith, that faith is the beginning of our Christianity, Charity the end, & best pillowe whereon to repose our head at the last gasp.

The right of this appears in the subject of Charity, for it swims not in the brain with fancifull, & imaginary opinions, but settleth in the heart by divine, and Christian affections. It is not conceitfull, but truly cordial. In the object it is precious, for god is the object thereof, & whatsoever god will have beloved, as men; all men, yea our enemies for thats the exaltatiō thereof, Angels, saints, Christ himself according to his human nature whereby he doth not disdain to call us brethren. Lastly in the effects precious, for it bringeth unto us the joy of the spirit, peace of our conscience, patience, mercy, bounty, & the like.

[Practice. 1] The use of this is first of Confutation of the Papists who make Charity the form of faith, & they argue thus. If Charity be greater then Faith, & hope, & more precious for use, & continuance as Paul affirmeth. Then are we not justified by faith only. I answer that these conclusions will as well follow. A king is better then a boore, therefore he can till the earth better, A man is better then a beast, therefore he can run swifter then a horse, he can carry more then an Elephant. Who sees not the absurdities? Let Faith have her perogatives, It is the cause of gods love. For in Jesus Christ neither circumcision aueileth any thing, neither uncircumcision, but faith which worketh by love. It is the victory whereby we overcome the world. It is the renovation of the new birth in the children of god. It is that alone which justifieth us, yea without faith Charity is sin But in the mean while let us not spoil Charity of her privileges, as do the Solifidiās, & Nullifidiās. For charity is the end of the commandment. The bond of perfection. The complement of the law, The supplement of the gospel; & without which Faith doth nothing.

[Practice 2] The second use is of Estimation. For by Charity we do surprise god. God will do nothing till Lot come to Zoar. Hereby we honor angels CHARITATE, NON SERVITUTE saith S. Augustine. Hereby we participate with the blessed in the communion of Saints, in the church militant, in the church triūphant, & hereby we live comfortably with men in the common wealth, in the church, in our houses, in the streets, everywhere.

[Practice. 3] The third use is of resistance. For it withstandeth all imperfections, & infirmities of our minds, all weaknesses of our wretched, & wicked natures, & is like a precious antidote, or rare jewel, or pearl to cure the maladies of our minds. For in case of enmity It saith I will love mine enemy by the example of Christ.

In case of injury It saith I will pray for mine enemies by the example of Stephen. In case of necessity It supplieth wants. In case of misery It condoleth, and in case of penetencie It doth willingly forgive, & that full oft.

[Practice. 4] The fourth use is of consideration. Howe we shall enter into heaven. For without this garment to that holy marriage we cannot be admitted. Our Savior wonders howe a fellow came to a wedding not having a wedding garment. Now every garment hath the commendations from the matter whereof it, is made, from the color, & from the sweetness. The matter of this garment is the tender bowels of Jesus Christ. The color is the tincture of CHRIST'S blood, And the sweetness is of Mirh, Aloes, & Cassia. Noah man came into the court of Ahasuerosh with sackcloth, & no man can come into the court of heaven unless as Dorcas friends at her death shown the garments that she had wrought before she was restored to life by Peter. So in the last day we must show our garments made of this Charity before we shall be possessed of life everlasting.

[Practice. 5] The Fift use is of Expostulation. Tell me who can implead god. He hath commanded you to do ten things. This commandment doth them. Seven things are to be desired, in a sort this desireth them, • ay absolutely doth them. Twelue things are to be believed, To which of these doth this not extend it self either of nature, grace, or glory.

[Practice 6] The last use is to examine the language that this divine virtue speaketh in. First in case of injury I will not hurt neither in word, nor deed saith • he. In case of rashness I will not judge saith she. In case of casualty I will not rejoice (saith she) if it be evil, I will not grudge (saith she) if it be good. In a word she saith of all I will despise no brother, I will contemn no sister, for where I find one fault in them I can find ten in myself, if I look upon myself with the fame prying, & curious eye wherewith I look upon them. Mark her reasonings to maintain this. You think it a burden saith she, but I know the yoke is easy. If Jacob could serve seven years for Rachel, & say that it seemed few days unto him for the love that he bare unto Rachel, if natural love can work this, what shall not divine Charity effect. Secondly her reason tells her that if she endureth anything for the love of god. God himself will bear a part, & that she shall be delivered from the grievous yoke of malice, from the devil the father thereof, & from hell the den thereof. Frō which miserable, & diabolical mischief of malice, and sin of Satan good lord deliver us.

Noah sooner hath this real Merchant found this pearl but • e straightwaies is become another man For the text saith. He went, & sold all that he had & bought it. Resolution therefore is the remarkable note of a true Christian, which consisteth in four things couched in these last words of my text.

The first is readiness He went.

Secondly contempt of the world And sold.

Thirdly a full persuasion He sold all.

And Lastly The enioyement He bought it. His readiness is couched is these words He went That is as the original word signifies He went from himself in denying himself, & all his own strength For as the prodigal son is said to return to himself when he bethought himself to return to his father having not bine with himself all the while of his prodigality; So this merchant is said to go from himself when he endeuoreth to purchase that without himself which he in himself could never find. So that the learning then is this.

The twelfth lesson. Suos, Sua, se negare.

Our Christian readiness is to deny our own friends, our own goods, our own selves, & as strangers and pilgrims we must continue constantly to hold on our course towards this kingdom of heaven.

The light of this appears That as Abraham the grandfather must forsake his own country, & go to a land that god should show him; And as Jacob the grandchild must travel to Padan Aram from his fathers house to live with his uncle Laban in Mesopotamia, & there to be enriched, So must every Christian soul forsake his own friends here as doth the kings daughter which is a figure of he church, & of every true soul in the church. Forsake her own people, & her own father house, so shall the king of heaven have great delight in her beauty, & he will become her lord. In the second place we see James, & John left the ship, & their father to follow Christ. The apostles, & disciples left, & forsook all to follow him in the regeneration; And the primitive church in the time of the apostles cast down their goods at the apostles feet.

In the third place we see Paul denies himself for albeit Agabus had foretold his death, yet he was resolute to go on, & told the Elders of Ephesus, & others at Miletum that they should not vex, & trouble him with weeping for him. For he was resolved that albeit he knew that in every city evil did abide him, yet he would not only suffer, but die for the lord Jesus. He had learned this lesson of his master who had taught him That if any man would come after him he must deny himself take up his cross, & follow him. What other things then denying our own friends, our own goods, our own selves doth that myrhe & mortification, that dying, & burying with Christ signify whereof so oft is made, mention in scripture. For we are but strangers, & pilgrims like the children of Israel, in whose two & forty stations is figured, & resembled the race of a Christian. For they came to Rameses the store house of the Egyptians, & from thence to Succoth, & so to Etham in the edge of the wilderness. From thence to Pihiroth at the red sea before Migdoll So on to Marah where they were three days without water, & there they murmur. From thence to Elim where they found twelve fountains, & seventy palm trees. Thence to the red sea in the desert of Syn where they had quail, & Manna, & so on till they had finished forty two stations, a cloud by day, & a pillar of fire by night being their pilotts to guide them. And as Christ had in his generatiō three fourteenes From Abraham to David, from David to the captivity, from the Captivity to Christ, which in all make forty two. So if we have so many fleetings as David calls them in the psalms in our regeneration yet must we go on, & continue until we have finished our course. We see it was so in Christ. For being yet an infant he must fly into Egypt, back again into the land of Israel, & turn a side into the parts of Galilee for fear of Archelaus the the son of Herod. In all his life, from the crach to the Cross what see we, but stations of woe, & sorrow? He that shall but cast his eye to see Paul's peregrination from place, to place, to Cyprus, to Iconium, Lystra, Der be, Antioch, to Thesolonica, Berea, Athens, Ephesus, Miletū, Jerusalem▪ toward Rome, suffered shipwreck at Mileta now called Malta, & Lastly was beheaded at Rome. What sees a man I say in all this his peregrination, but a sea of sorrow, & sobbs, & sighs, a perfect resemblance of the travail of regeneration.

The right of this appears to gods children. For they know that here they are but pilgrims in respect of their stay, pay, & way. Noah stay. Thou shalt seek me tomorrow, & I shall not be. In respect of pay, Noah penny, no PATER NOSTER, Poor is the entertaynement that a traueler shall find that hath no money. Lastly in respect of our way for every day we go forwards. Secondly gods children know that they must not be here always, in respect of their sin which causeth death, For the angel of paradise must with his sword cut the twine of this life before we can taste the tree of the other life. Thirdly in respect of the place wherein they live, which Job calls cottages of clay. God calls the land of the curse, David calls the land of the dead, The philosophers termed the sublunary region where we inquire still what state the moon is in; And Barnard calls it the place wherein we live by deaths; for whatsoever flies in heaven, or goes upon the earth, or glides in the waters that is eateable we bury in our stomachs, so we live by their deaths. Again right reason shows this that there must needs be a dissolution, & we must go from our selves. First because our bodies are composed of diverse qualities which cannot endure.

For a kingdom divided against it self cannot stand. Secondly from the moral cause, which is sin, & sin causeth death. Thirdly from the counselor to sin, which was the devil, by whose envy sin entered, & death by sin. Lastly by the decree, & sentance upon that sin. For as there went a decree from Augustus Caesar that all the world should be taxed, So there is a statute in heaven concluded by the great Caesar of heaven, & earth that all men must once die. Fourthly gods children know that when they go from themselves they go to their holy burgeshipe, to their sacred service, to their heavenly entertaynment, & to their abiding place.

In a word this light of the scripture, & right of reason shows this conclusion. That if we will not by denying our own friends, our own goods, & our own selves in respect of Christ, be buried with CHRIST, be crucified with him, suffer with him, & be made conformable unto him, we shall never live with him, reign with him, or be glorified by him.

[Practice. 1] The practice of this is first of direction. For in a Christianslife there is no faring delitiously every day. Noah going on in a broad way, CHRIST directs it & saith If ye were of the world the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, but a real Christian must cast away all that hindereth his race, as the blind man cast away his cloke▪ & followed Christ, For every child of god must know that this a rule case, that every citizen of heaven is a stranger on earth so Jacob speaks to Pharaoh. So David to god. And Peter exhorteth thereunto that we should pass the time of our dwelling in fear, & again he saith Dearly beloved, I beseech you as strangers, & pilgrims, abstain from fleshly lusts which fight against the soul, & have your conversation honest among the Gentiles, that they which speak evil of you as evil doers may by your good works which they shall see glorify your father in the day of your visitation.

[Practice. 2] The second practice is a full declaration of our misery, & gods mercy. The Israelites do not always march on forwards to Elim where are fountains, & palm trees (as before) but retyres to Marah to the waters of bitterness. The navigator doth not always sails before the wind, for then he would never learn to bring his tacke a board.

It appeareth evidently that god who knows us, knows what is best for us, & therefore preventeth our peeuishnes with his pity. For howe unwilling have gods dearest children bine to enter into his service, & to go from themselves. Moses excuseth himself that he is not elequent. Jeremiah saith that he is a child. Lot lingereth to get out of Sodom, & S Augustine having a long conflicte at Rome goeth to Milan to hear S. Ambrose, & yet being not satisfied for resolution. He complains, & saith Howe long lord? howe long? shall I still say, as the crow saith CRAS, CRAS, shall I still say MODO, & M • DO QUAE NON HABENT • ODUM, But the lord at last hard him, & shown him a scripture, Not in chambering, & wantonness not in striffe, & envying, but put on the lord Jesus, which scripture converted him, and made him an orthodxe Christian.

[Practice. 3] The third is of Caution to beware least we go not the rightway. For Jerusalem went, but it was backward, That is no way for us. The evil servant went also, but he went, & diggd in the earth, & hid his talent, that was no good merchant. The young man whom Christ bid go, & sell all, went to, but he went his way sorrowing for he had great revennewes. Judas went also but it was to hang himself. Thus we must have a care whither we go. For whiles we are in the flesh we are pilgrims from the lord.

[Practice 4] The Fourth use is of Expostulation Can any man implead god that he hath not shown him which way he should go? Hath not your eyes seen it in greater▪ & lesser characters in his works, in his word? Hath not your ears hard it by profound Paul's, eloquent Apolloses, & Zealous Cephases? Hath not your harts bine often touched with holy motions of gods spirit, & your consciences quieted thereby. Nay have not your hands handled of the word of life? Will you then still resist the spirit of god as your forefathers did before?

[Practice. 5] Let me move you in the last place seeing we are going on, & must go on Let us do as trauelers do go forwards still not looking backwards to Sodom, as Lots wife did but keep our faces towards Jerusalem as Christ did. Secondly let us go on the right way seeking Christ in heaven, & Charity on earth. Thirdly let us be sparing as trauelers are, & not to run to excess of riott in spending our masters, & creditors goods, & • uinating our own creditts, & Lastly let us not be detained by trifles, & gewgawes, but let us so run on the race that we may obtain the goal, & show our readiness to come to Christ, & he will be most ready to receive us to immortality, & glory forever.

The thirteenth lesson.

It followeth, that this real Merchant is so ready to purchase this pearl, that he makes away all that he hath to have it. The text saith HE SOLD. There is an evil sale, as buying & selling in the church of god, which Christ whips out. There is an unnatural sale when brother selleth brother, as the patriarches did Joseph. And there is a profane sale when a man sells divinity for vanity, as Esau sold his birthright for pottage. But there is a good, & godly sale when we sell earth for heaven, the world for god, the cursed corban for Christ, so did the apostollicall church when they sold their possessions, & brought the price, & laid it down at the apostles feet. The collection, or learning from this interpretation is this. They that once have tasted of god, of Christ, & of the blessings of the other life do easily renounce, contemn, & despise all things which hinder them that they may not obtain heaven, & make away with all such things that help thē on thither to procure, & purchase this pearl.

This is made clear by revelation and by reason. [ 1] By revelation out of evidence of the word. First by precept, we must first seek the kingdom of god. Secondly by parable. The seed that fell among thorns was choked. Thirdly by mystery, Mary made the best choice. Fourthly by resēblance. Noah man marcheth well on in the spiritual warfare; which entangleth himself with the things of this world.

[ 2] In the second place it is clear. First by the condition. If any man love the world, the love of the father is not in him. Secondly it is clear by an impossibillity. For no man can serve two masters God, & Mammon. Thirdly from the judgment. For the luke warm, god will speve out of his mouth. Lastly they that swear by god, & M • lchom are abomination to the lord.

[ 3] In the third place it is clear from a distinction. For all the things in the world are of a threefold condition. Some things are so good, that god gives them to none, but to his own children, as Faith, & repentance, and so forth. Secondly some are so bad, that they are given to none, but to the damned as impenitency, hardness of heart, & the like. And some are of a mixed nature, as are riches, which are neither good nor bad in themselves, but as they are used, or abused, & these are given to good, & bad. To the good least these things should be thought to be evil, and so they were given to Abraham, & they are given to the bad least these things should be thought to be the chiefest good things, & so they were given to the rich glutton. This is also clear by reason. For if we must offer our bodies sacrifices to god, much more our goods. For the body is better them raiment. And a man would give his skin for his life. Besides the godly know, that by the contempt of the world, they are delivered from the worlds holdfast From the worlds nothing. From the worlds uncertainty, and from the world iniquity.

[Practice 1] The practice of this is first, of lamentation. Is it not a thousand pities that there are many merchants so desperate that set to sale their own souls. The coueteous Merchant for money as did Demas. The wanton for pleasure, as did Esau. The imperious for ambition, as Alexander the sixth sold his soul for the popedom, & Absalom for a kingdom. And the wicked man for is own harts lust, as did Ahab that sold himself to do evil in the sight of the lord. Is it not lamentable to behold other daingerous Merchant Aduenturers who paune their souls as did Noah David, & Peter. But let these take heed that they be as good husbands as they were by repentance or else they may paune them so, that they may never redeem them. Again is it not also lamentable that some careless merchants will lose their souls; as carnal gospellers, do, & the like, Oh what a foolish thing is it to be careful to keep the chickin from the kite, the lamb from the wolf, & the dove from the vermin, & to be careless to keep our souls from the devil. O wretched condition of the sons of men.

[Practice 2] The second Practice is of difference Indeed there are some that are the children of this world, children of disobedience, & children of iniquity who will sell the righteous for silver, & the poor for shoues, yea they will transgress for a crust of bread. But there are children of light, children of promise, & children of the kingdom, & these having god to their father CHRIST to their brother, the angels to their guard, the creatures to their servants, the holy ghost to their assurer, enjoy all things, for all things are theirs, & they are CHRIST'S, & CHRIST is gods.

[Practice 3] The third use is of caution, Here see what S. James saith unto you Go to now ye that say today, or tomorrow we will go into such a city, & continue there a year, & buy, & sell, & get gain: whereas ye know not what shall be on the morrow: For what is your life? It is even a vapor that appeareth for a little time, & then vanisheth away. For that ye ought to say • if the lord will, we shall live, or do this or that. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, & doth it not, to him it is sin. And further that blessed apostle saith to the secure wordlings. Go to now ye rich men, weep, & howl for your miseries that shall come upon you. Your riches are corrupted, & your garments motheaten: your silver, & gold is cankered, & the rust of them shall be a witness against you, & shall eat your flesh as it were fire: ye have heaped treasures together for the last days.

[Practice 4] The last practice is of motion. The Egyptians sold houses, lands, & possessions to buy them earthly bread, what should not we sell to buy our heavenly Manna Make friends therefore of the unrighteous Mammon, that you may be received in to everlasting habitations. But if you will with Judas sell Christ & neither for god nor goodness sell, or give anything, then know, that god will sell you. Howe else should one chase a thousand, & two put ten thousand to flight, except their Rock had sold them, & the lord had shut them up? Therefore saith the lord, where is the bill of your mothers divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold for your iniquity have you sold yourselves, & for your transgressions is your mother put away. And David complains that when god is angry with a people he sells them for naught, & takes no money for them. And Joel saith that they have cast lots for my people, & have given a boy for a harlot, & sold a girl for wine that they might drink.

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

The fourtenth lesson.

Yea this merchant is so resolute that he is not only ready to go with Christ, & contemn the world, but also is fully persuaded to sell ALL. He is no Agrippa to be persuaded almost to become a Christian. He is no Athan to • oord up a wedge of gold, & a Babylonish garment. Nor a Saul to spare Agag, & the best things But he being come to the full persuasion of his faith selleth all. Whence the doctrine is That they which once come to the full persuasion of their faith do willingly consecrate themselves, & all they have, as holy, & heavenly, reasonable, & seasonable whole burnt offerings to god in Christ Jesus.

This is clear first by the degrees of saving faith. For the first degree of faith is a ground work, upon which we build a trust, and confident affiance. Then we proceed to a reverend boldness having an advocate with the father Jesus Christ our lord, who is our master of requests in heaven. And upon these premises we come to a full persuasion at the last, & conclude with Abraham in a full, & absolute persuasion of faith that god is able of stones to raise up children. Hence is our harts filled with solace, our minds with rest, & our mouths with praise, howe soever the lord deals with us. Secondly this appears from the mystery or figure of the whole burnt sacrifice. For whether it were a ram or a lamb it must be tendered ALL. When Abraham was to offer up Isaac it was not a leg, or a limb, an eye, or a hand could serve the turn but ALL. Thirdly from euangellicall righteousness which must exceed, & surpass pharisaical, or ells we shall never enter into the kingdom of heaven. Which righteousness is seen First in contrition of humility, by forsaking our selves, even all our selves, by using the world as if we used it not, even all the world, & by vntwyning the cable, even ALL the cable that so it may go through the eye of a needle. Secondly this euangellicall rightiousnes issueth frō faith of assurance that god is able to raise up children of stones, & they that have him for their assuerer are assured by their trust in the lord to stand fast as mount Zion forever. Thirdly this righteousness produceth invocation in holy devotion. Not as the church of Laodicea doth in the Revelation saying I am rich, & want nothing, but as Christ hath taught us to pray how rich soever we are Give us our bread for the day. For what is our ALL, if god give not a blessing to every piece, & parcel thereof? upon which premisses we conclude First by questioning what shall separate us from the love of god? & resolve at at last that nothing shall be able to do it howsoever we are assalted either with things above us, or with us, or beneath us to withdraw us from it.

The reason of this appears first from an apostollical question. What hast thou that thou hast not received? Hast thou gold, & silver? Haggai tells thee It is none of thine. Hast thou herds of cattle in thousands? the Psalmist will tell thee they are the lords? Hast thou had riches, & now hast not? The preacher will tell thee that god is the ocean from whence they ebe, & flowe. Secondly from a diabollicall suggestion. For the devil could say ALL this will I give then when he had nothing to give. But gods children acknowledge no such donor. Neither do they conceal the author of their wealth with Esau, nor the physician of their health with the nine unthankful leapers, nor gase, & gape upon what they have as the Israelites did upon their Manna asking Man-hu what is this? not enquiring who gave it, neither do they arrogate to themselves part, & devide stackes with god, or challenge the whole, but do acknowledge their all to come from the author, & Ocean of ALL, & to it they return their ALL again.

Thirdly this appeareth from the selling of Christ for he was sold ALL that he might redeem ALL his. Suffred in ALL. In ALL his body, yea in ALL his human soul. It was ALL heavy even unto the death. Yea the Jews sought it in ALL his parts to find it. In his brains by the crown of thorns, in his blood, in his heart, thus was he made an ALL burnt offering for us ALL. Shall not we render to him then our ALL? Especially when he requires ALL, saying Son give me thy heart which if thou give, thou givest ALL for that will draw ALL. Indeed if Sathā hath tempted our harts to keep back part of the price as he did the harts of Ananias, & Sapphire then have we no part nor portiō in this business. But gods children do assuredly know that ALL their being▪ & well being even ALL their best being is in the creator of ALL things. To whom they tender, not part 〈◊〉 ••• butaries, but ALL as votaries to their heavenly master.

[Practice. 1] The use of this is first of Answe •• unto certain questions that seem to contradicte this doctrine. First of the Papists who do magnify euangellicall coūsells whereby they say that we may perform more then god hath commanded us, & these they call vows of perfectiō as voluntary poverty, perpetual continency, & vowed obedience. Therefore they urge that which our savior spake to the young mā sell ALL thou hast, & so forth Matthew 19.21. I answer that this mandate was personal, particular, & of especial trial. They object that of Matthew the 10.9. Possess neither silver, nor gold. I answer that this mandate was temporal that the wealth of believers might not deuolue to Gentiles & infidels. Thirdly it is objected whether it be lawful for a man to sell ALL, & bring himself to poverty, & to give himself to prayer, & fasting? I answer from the wise man Proverbs the 5.15. give waters of thy cesterne, but keep the fountain for thyself. But in three cases we must forsake ALL. First in an extraordnary vocation so did the apostles Matthew 19.27. Secondly in case of the profession of our conscience, & day of trial Luc. 14.33. Matthew 19.29. Thirdly in time of persecution, famine & war Psalm • 2. Luck. 12. • 3. Acts. 3.45. But you will say then we pray you make us understand what is meant by the Merchants selling ALL, that we may do the like. I answer First that all the affirmative laws of CHRIST do bind us always, but not at all times, Always to be willing, but not always to do it. As for example sell all, & follow me; That is with a preparation, of mind to leave all, & follow him, & in case aforenamed actually to do it. Again it is said, he that will lose his life shall save it. The meaning is not actually to lose it all times, but habitually always to be willing to do it in case of gods dishonor, & mayntaining the integrity of faith.

Thirdly it is said if any man cometh to me, & hateth not father, & mother, & his own life is not worthy to be my disciple. The meaning is not actually to hate, but habitually to be willing in a sober, & disposed moderation of mind to forsake the love of father, & mother, yea of a man's own life in case that they stand against the glory of god, & the good of his church.

[Practice. 2] The second use is of direction against begging, and ignorant friers. For it is more blessed to give then to receive. Which of those begging spirits may be compared in their voluntary poverty with rich Abraham for faith, with rich Job for patience, with rich Joseph for chastity. Take direction therefore to be thankful for what we have, & to study to be rich to god in faith, love, & good works so if we have neither gold, nor silver, yet having nothing we shall possess all things.

[Practice. 3] The third use is of Expostulation wherein we may reason the case with the sons of men. First with the coueteous who would have all, although he have the devil, & hell, & all into the bargain. Is not he the greatest Idolater in the world? Iniurious to the whole trinity. For money is his maker. He speaks so. If I may attain to such a sum I am made, he makes it his redeemer to rid him of trouble, his sanctifier for if he have goods enough he thinks he is good enough. He is also injurious to man. To his superiors for he sleights them, to his equals for he scorns them, to his inferiors for he tramples upon them. Iniurious to himself in his natural life not affording himself diet, & apparel beseeming his place, nor sleep, & recreation meet for his person. Iniurious to himself in his ciuell life, beloved heartily of none, truly hated of all, & most of all injurious to himself in his spiritual life never attaining to the knowledge of a true justifying faith, & the comfort of the full resolution thereof. In a word he is like unto a hog, & a medler never good till he is dead, & rotten, nor until the worms have his carcase, & an vnthrifte have his capcase. And as he was insatiable to have the devil, & all, so shall he meet with two insatiable things as himself, the grave, & hell.

If I should reason the case with the prodigal that spends all in excess of royott both in drunkenness, & leawdnes what could he answer? Heretofore the proverb was he is as drunk as a beggar, but now the gallants, & gentery take it up. Heretofore boys would cry out at them in the streets as at some monster, but now it is cause of boasting. Heretofore they used to bow their knees in prayer, but now to drink healths till they are out of health. In leaudnes also he hath spent his all, upon his whore, or harlott. All his body full of rottenness, All his wealth exhausted, & he himself brought to a crust of bread. All the powers of his soul corrupted, his strength weakened, his eiesight dimmed, his voice harsh, & pox, & penury his coat of arms. In a word he becomes a witch to all his wit, a thief to all his wealth, & a devil to his whole man.

[Practice. 4] The last use is of Motion God forgiveth us all our sins. If he should reserve our sin, & impute it unto us in what woeful estate were we? shall we serve him by halfs? shall we not give him all? If a man would give all the substance of his house for love it would utterly be contemned saith the Spouse in the Canticles, & without doubt if we love god with all our heart we will deny him nothing of all. Paul tells us that we are all concluded under sin, for we have all of us sinned Let us therefore make our peace with our all, that we may obtain all, then have we made the best bargain that ever we made in the world. For then we shall be delivered up in the kingdom by CHRIST to god the father that he may be all in all which god grant unto us all AMEN.

Now are we come unto the last which is this Merchants purchase. Blessed was his deligence, choice, constancy, skill, readiness, contempt of the world, & full persuasion to obtain so great a purchase for the text saith he bought it The learning whereof is this.

The fiftenth lesson.

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

[ 1] The truth of this appeareth First by Christ's question, For what is a man profited, if he should purchase the whole world, & lose his own soul? Or what shall a man give in exchange for his soul? This question poseth all wordly purchasers, all subtle exchangers. Secondly this appeareth by parable what did all those recusāts gain which would not come unto the supper, whereunto they were so kindly invited? One had purchased a farm another bought five yoke of oxen, even this they gained that they should not taste of that heavenly supper. Thirdly it is plain by apostolical exposition of that supper. But this I say brethren, the time is short. It remaineth, that both they that have wives, be as though they had none, & they that weep, as though they wept not. And they that rejoice as though they rejoiced not, & they that buy, as though they possessed not, & they that use this world as not abusing it, for the fashion of this world passeth away.

[ 2] In the seond place it appeareth by the rules of buying, & selling. First who sees not his own want, & therefore we buy. We all want the grace of god, & who would not buy it, if he sold all. Secondly buyers desire to have what they want for their money. But this purchase is offered without money, or monies worth. Thirdly they buy for a great price what they would have yea we must account all things as dung to win Christ. Fourthly buying, & selling is by exchange. Properly in this, there is no exchange as is shown before out of Isaiah. 55. & 1. And Simon Magus was rebuked, that thought the grace of god was to be bought with money. Was it not a blessed exchange for us, when the ram was taken for Isaac, that is when he that knew no sin, was made sin for us that we might be the righteousness of god in him? which caused Martin Luther ofttimes to say in his prayers O god thou art my sin, & I am thy righteousness. If you shall ask of me howe this exchange is made. I answer in a word. By faith, & the friuts thereof, prayer, & good works. For albeit we have nothing of our selves to give, yet it hath pleased god to give himself in his son for us. By which free, & voluntary gift we purchase pure gold that enricheth us royal robes that cover our nakedness, & precious eye salve that maketh us see. The gold is our faith which is much more precious then gold that perisheth, both in brightness, price, & profit, as S. Peter speaketh? The garments where with we are covered, are the rich robes of our sanctification. For as many of us as have bine baptized have put on Christ. Yea all the elect of god have put on the tender bowels of mercy, kindness, humbleness of mind, meekness, long suffering. For if we are not thus clothed with the robes of grace, our filthiness will appear to god, and we shall become abhominable. The eye salve whereby we see what is it but the illumination of gods spirit whereby we see with Stephen heaven opened, Hear with Paul things that cannot be uttered by words, & at the last enjoy eternal rest with Lazarus in Abraham bosom. The reason of this appears from Solomon's Counsel. Buy the truth, & sell it not, also wisdom & instruction. & understanding. Secondly from the counsel of an angel I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, & white raiment that thou mayest be clothed, & that the shame of thy nakedness do not appear, & anoint thine eyes with eyes salve, that thou mayest see. Mark what is said, he counselleth you, & that you may not distrust this counsel. The prophet Isaiah tells you he is the wonderful counselor. Thirdly from the observation of all the godly in all the ages of the world. Some have stolen this purchase by doing good deeds secretly, & are rewarded openly. Some have taken it by violence. For the kingdom of heaven suffereth violence by such as are importunate with god day, and night for it. Others barter for it by leaving friends, favors, all to have this purchase. Let all the great men of the world that think of nothing else, but of their purchasing rents, and reuennews tell me what purchase can be compared to this The light whereof the word hath shown them, & the right whereof reason hath directed them in.

[Practice 1] The first practice of this is of estimation. For wherein is any purchase in the world to be esteemed as this, or compared with this? Either in respect of continuance, or the worth. The continuance of this purchase is not only for our life time, but ēdures till our death, yea & after our death. What purchase then is like this which brings to the penitent pardon, for sins past, present, & to come, which clotheth us with the obedience of Christ in the fulfilling of the law, which dignifieth us with the titles of the sons of god, & the brothers of Christ Jesus, which gardeth us with protection of angels, & turneth all our crosses, & curses into blessings, gives us his spirit to be our life, makes our prayers incense in the nostrils of god, makes his own flesh which he took of us to be a pawn for us in heaven. Tell me o you purchasers of the earth what royalties of any earthly purchase can be compared to these? But this is not all It continues in death. For death is no death to such a purchase, but by a blessed exchange is made the way to heaven, yea, & after death it continueth for by this purchase our bodies arise again to life, & we have a royalty to judge the world, yea the evil angels, & at the last to fit together in heavenly places with Christ Jesus. The word of it incomparable. For no less then all Christ is our purchase, & that also according to both natures. It is a fearful thing we know to fall into the hands of the living god, but now to fall into the hand of a god that died for us. It is comfort vnspeakeble. Behold now thē with the eyes of your precious faith your Christ in his humilitatiō redeeming you frō hell, & the powers of darkness, & by his exaltatiō hath put you in possessiō of the kingdom of heavē by livery, & seisen in our own nature. For he is gōe to prepare you a place

[Practice 2] The second use is of direction. If you shall ask me by what way you may obtain this purchase. I answer There is no other way but to confess that we are poor miserable, blind, & naked, & then we shall seek to supply our wants from this purchase. Secondly to know that all good is in this purchase for without Christ neither heaven, nor earth is anything, nor men, nor angels, nor god himself is available to us without Christ.

Thirdly we must detest that foolish fullness which the papists dream of, to be in the chest of the church, where in not only they conceive to be an over plus of Christ meritts, but also of Martyrs, & saints, from, which treasure of the church the pope deriveth his plenary indulgences, & selleth those goodly purchases to the bewitched slaves of his Romish captivity But we know in Christ dwelleth all the fullness of the godhead bodily, & that no Romish miscreant hath any power to dispose of any of this fullness, but only the spirit of our god who is Christ's viceroy, & disposeth of this purchase a plentiful portion to save our souls.

Lastly there must be an heavenly desire in us to be swallowed up of the love of god in Christ, & this is the means to obtain this purchase.

[Practice 3] The third use is of Expostulation. Tell you me all you great purchasers of the world, that join house to house; & lay field to field, till there be no place, & that you may dwell alone in the midst of the earth, doth not a woe follow you at your heels. Tell me ye that spoil others, & are not spoiled yourselves the while, shall not others spoil you or yours, that the broken titles you have entered into, the morgages you have received, & the forfeitures, that you have taken may bring woe unto you, that are at ease in Zion, & rich in the mount of Samaria. That your depopulations of countries, improuements of lands, rackings of rents, grindings of the faces of the poor, & other such like Jesuitical practices (which you blanch with this saying) It is lawful for us to make the most of our own, though thereby you make the least of all men else that deal with you. That these things I say may be as bane, & bitterness, wrath, & wormwood to you, & yours, & that the old world of the Jews both in their tabernacle & temple may utterly condemn you in their zeal, & earnestness for god.

[Practice 4] The fourth use is of entreaty. Wherein I desire every man that hath faith to examine it, & tell me if that man be not a stark fool which believeth an idle dream to be true Yet such is all the purchase of this world. Ask the Prophet Isaiah, & he will tell you chapter 29.8. Is not he a stark fool that doth give credit to a traitor, yet such is the world that betrays us with a kiss as did Judas, or that serveth such a master that cannot help him. For no purchase but this of heaven can deliver us. Is not he a madman that provideth snares to entangle himself, and goeth to drown himself, & endeuoreth to quench fire, not by casting on water, but oil; So do all the mad men of the world that covet to be rich with worldly purchases, & not with this. So Paul teacheth his scholar Timothy. Yea is not a man possessed as it were with a lunatic devil which doth oft cast him into the waters of affliction, when he meets with many troubles in the world by reason of his purchases, & many unnecessary, & tedious suits in law which do miserably distract, & drown him, & ploung him into many, manifold, & manifest garboyles, & turmoyles both of mind, & body, goods, & good name. Is he not as it were possessed with a spirit of infirmity that bows him down still to the earth as the poor woman in the gosple? Yea doubtless the spirit of blindness, darkness, & doomenes have possessed all such worldlings that mind only earth, & earthly things, & never think of this heavenly purchase.

[Practice 5] The last practice is of Motion▪ tending to resolution. I mention only two purchases at this time. The one made by Abraham the other by Judas. Abraham's purchase was a sepucherir to bury in. It was the cave in Machpelah, & it cost him four hundred sycles which is 33. ^h 6. ^s 8. ^d sterling. This was a blessed purchase It was the dormitory for the bodies of his tribe to sleep in, until the last trumpet should call them to heaven.

Judas purchased to for thirty pieces of silver but it was a miserable purchase even an Acheldema a field of blood. But you (masters, & mortals) I hope now after all this that hath bine said, will resolve, even all of you like real Merchants to remember that whereas god hath purchased you from the earth to be heirs of heaven, & have purchased you from among men to be a choice people unto himself, & in a word hath purchased, & bought you with a price priceles, & peareles, as you have hard. See that you glorify god, both in your bodies, & in your souls, & think no price to dear to obtain so rich a purchase as this, even the pearl of bliss everlasting life through Jesus Christ our lord, which god grant unto you for his mercies sake, & the merritts of his son into whose saving mercies I recommend you, & commit you to the giudance of the holy ghost who may build further. To whom with the father, & the son be ascribed all praise, & all power, & all glory of us here, & of the universal church forever, Amen.