THE TRVE GVIDE To GLORY.

A SERMON PREACHED at Plympton Mary in Deuon, at the Funerals of the Right VVorshipfull, and truely [...] the LADY [...]

10. When [...] know­ledg [...] [...]

11. Then shall [...] thee, and vnderstanding shall keepe [...]

LONDON: Printed by THOMAS SNODHAM, for Nathaniel Newberrie, and are to be sold at his shop vnder Saint Peters Church in Cornehill. 1619.

TO THE RIGHT WORSHIPFVLL, and his approued good friends; Sir WILLIAM STRODE of Nowingham in Deuon, Knight, with his SONNES and DAVGHTERS.

WHen the watchman (Right Worshipfull) said to Dauid, The running of the foremost is like the running of Ahi­maaz; then the King said, He is a good man, and commeth with good tidings. Now I would it could at this time be truely testified of me, in both particulars: but it may not; it cannot. For I am like to him that addeth fewel to the flame; rubbeth a greene wound; or that presents, before the eye, some fearefull, and to-be forgotten obiect. The tidings I bring, are like the Amalekites to Dauid; Iosephs brethren to Iacob; or Ionah his Sermon to the Niniuites: Notwith­standing, beare with me, for I cannot helpe it: It's God that did it; and good vse may be made of it.

Wee must all fall in the wildernesse of this

[...]

To the Reader.

CHristian Reader, Iohn the Bap­tist was not amisse compared to a mourner: for his attire was hai­rie; his foode locusts and wilde hony; and his Doctrine, to flesh and blood, sounded harshly: So may all my Sonnes, and that not vnfitly, be stiled the subiects of sorrow; for the weedes, wherein they be wrapped, are blacke; their faces, eyes, cheekes represent death, iudgement, the graue; and their tongues tell of heauy and terrible tidings. Notwithstan­ding, doe not thou too rashly condemne their father; for their mother, Time, was womanfull of great infirmities; in whose wombe they were conceiued; so that he gaue them not all, but part of their being. Are not these the dayes of danger, times of perill, so long agone fore-told, prophesied? Shall wee then expect issue of Peace, or sonnes of Laughter? Nay rather looke for a sorrowfull seede and cruell Posterity.

Yet this I would haue thee to vnderstand, that (though their heads be hanging, their lookes lowring, and this Motto imprinted in their Brow, Woe to the wicked inhabitants of the Earth:) thou hast no iust cause to shut thy doores, veile thine eyes, or to deny them a friend­ly entertainement; for they, in many things, doe resemble [Page] thy selfe, beare the ingrauen image of thy person, and truely declare, what, before long, shall certainely befall thee. They speake rudely, bluntly, yet truely; and there­in censure them not ouer-suddenly: for it's their fathers language; of him they haue learned it; so that it's become their naturall Dialect: And he taught them all, and first of all, this impartiall lesson; That, in their progresse and speech, they should value all men alike, of what cloath soeuer their coates be cut on, vntill a New birth had put a difference.

I easily conceiue the murmurings of many, mumbling: What? is not the world full of such children? I haue often seene, that such as haue no seede of their owne, sel­dome affect the posterity of another: Or, peraduenture, some (who are past begetting any) may obiect or cauell; Why, this is not the same, I was present at his birth. My good friend, know (if it were so) that a better coate changeth not the subiect; neither doth a new patch alter the forme of an old garment; for then Ioseph in his Princely Robes, had beene another man, and Zebede­us his old nets had become new by mending. Shall we conclude, that when an Hebraisme, by our Lord an [...] [...] Disciples, is turned into a Graecisme, that the Scripture is wrested or altered? But these persons are like the bar­ren wombe, in a double respect; they are vnfruitfull, and yet with foaming out their owne shame, and spetting innocent infants in the face, they be neuer satisfied. Cre­dit his Father, suspect thy owne censure: for when thou sawest him first, he was running; and thine eye might easily deceiue thee: now he is sitting, thou maist take a more certaine view of him, and see him as he is.

He that will iudge wine for colour, in the powring; or mens suites on their backes, running; may easily deeme amisse in his forward censuring. But handle the one, and see the other in a glasse setled, so shalt thou not be at all deluded: In like manner, words vttered are in moti­on; the Eare cannot so well receiue them, as being im­printed in papers, the Eye will apprehend them: There­fore, be swift to heare, slow to speake; and then iudge righteous iudgement.

Thy Christian friend, I. B.

THE TRVE GVIDE VNTO GLORY.

PSAL. 73.24.

Thou wilt guide me by thy counsell; and afterward receiue me to glory.

COncerning this Psalme, two things may be considered: First, the Author of it; Second­ly, the Subiect of it. Asaph, 2 Chro. 29.30. some thinke, Penned it; for it is stiled A Psalme of Asaph: A­gaine, he writ Psalmes as well as Dauid: also,1 Chro. 25.2. hee and his Sonnes were singers in Israel: But whether he, Dauid, or Moses made it, the matter is not much, seeing it is most certaine, hee was carried and directed by the Spirit of God, 2 Pet. 1. vlt. that penn'd it.

As touching the subiect matter of it, if we looke into it, we shall finde a plaine description of a wic­ked and godly man; the very mappe of both in [Page 2] liuely colours declared, and that for the present and future time. The vngodly is set forth. First, by his Adiuncts, which are sixe. 1. In his title foole. 2. his Strength. 3. his Riches. 4. his Successe. 5. he is not corrected as others. 6. lastly. Hee dieth in peace; for there is no bands in his death. Secondly, he is descri ed by his Acts, or Effects; which are likewise sixe. 1. he declareth his Pride. 2. he is vio­lent. 3. hee Oppresseth. 4 hee Corrupteth, either himselfe or others. 5. he vseth bad Language, for his tongue walketh. 6. and last of all, he accuseth God of ignorance; Is there knowledge in the most High? Yet you haue not heard the worst of him: for foure accidents remaine behinde. One, his present estate is tickle; for hee standeth vpon a slippery foundation: another, he dieth Suddenly: a third, he must come to Iudgement; and in conclusion, then his image shall be despised. And thus haue you an end of him: From all which, by the way, we may obserue diuers instructions.

1. That, wicked men are fooles: yet, the more wic­ked, the more foolish.

2. That, the strongest bodies possesse not the soundest mindes: These two doe not alwayes lodge toge­ther.3 Iohn 2. Iohn, writing to his friend Gaius, wisheth that he might prosper and fare, as his soule fared: But hee that would send an Epistle to many of our Gal­lants, if he did well, should in his salutations desire, that They might fare in soule as their bodies fare; for, they are lusty and strong, Iob 22.23. their breasts full of milke, and their bones runne full of marrow; Ier. 5.28. they are waxen fat and shining. But where grace entreth, like a pinching [Page 3] frost, it maketh the flesh wither and fall, freezeth the very marrow, and congealeth the fatnesse; so that the body often is weake and pineth away.Psal. 39.11.

3. That much goods and Grace are not inseparable companions.

These two meete not, as the Sunne and Moone runne their course night and day, in one and the same subiect. Therefore saith our Lord,Matth. 19.23. How hard­ly shall a rich man enter into the kingdome of heauen, and be saued? Sometimes we grant they may, but seldome. It is said that Naaman the Syrian, 2 Kings 5.1. was a mighty man, and valiant, but a Leper: great for riches, (peraduenture) valiant for body; so that it may proue this (at the least the former) Doctrine.

But what rich or strong man amongst vs beleeues this report?

4. That, wicked persons often prosper. Their Bul­locke gendreth and faileth not: Iob 21.8 9. &c. Their Cow calueth and casteth not her Calfe. They send foorth their children like sheepe; and their Sonnes daunce: Their Seede is established, and they grow vp in wealth.

5. That not to be afflicted, is a marke of the wicked. They haue no changes, therefore they feare not God: Psal. 55.19. whereas the godly are chastened euery morning; else bastards, not sonnes. Heb. 12.8.

6. That, peace in death is no sure signe of a better life. They that liue like Lyons, and dye like Lambs, may not haue their names writ in the Lambes Booke of life. But if a good life be the Antecedent, this no bad, but a desireable consequent; this crosseth the iudgement of the common people: Oh say some, how quietly he dyed? But I say; how well [Page 4] hath hee liued? Let vs then iudge men by their liues, not by their deaths; lest we acquit the guilty, and condemne the innocent: For all outward things come alike to all men; iust, or vniust: This is one of those euils, Eccles. 9.1.2.3. that the wise man saw, vnder the Sunne.

Againe, from their Effects or Actions, might ma­ny things be obserued; as,

1. That, when wicked men haue most, then they sinne most. Hence it is, that some hauing much money, turne biting Vsurers, and deuoure by oppressi­on. The bountifulnesse of God towards them, doth not (though indeede it ought) leade them to repen­tance. Rom. 2.4.

And from the foure following accidents, we note a foure-fold instruction.

First, that notwithstanding the wicked be rich and strong, yet they stand vpon a sandy foundation. They are set on slippery places; either vpon the Ice, on the which if they slippe, or it breake, they be drowned, spoyled: or vpon a Quag-mire, that is growne ouer with a thin skinne, through which, if they shrinke, they sticke fast, and are all be-mudded.

Secondly, that wicked men shall dye certainly, and suddenly, Iob 12.2. in a moment: the Text saith; They spend their dayes in pleasure, and suddenly goe downe to the graue.

Thirdly, that prophane persons shall rise, and come to iudgement.

And lastly, that at the day of iudgement they shall haue their full torment: Dan. 12.1. For, they shall rise to shame and contempt eternall. And thus we leaue them, where God shall leaue them, wishing their harmes may [Page 5] make vs to beware: And so proceede we to the godly person, of whom wee haue many things to say; but because time will not permit vs, we will omit them, onely reducing them to these heads,

  • 1. A Conflict, and
  • 2. The Issue of it.

In this Combat, note

  • 1. Who they be that quarrell.
  • 2. The causes of it.

It is the Flesh and Spirit, Faith and Infidelity that striue; these twins are in euery regenerate per­son, man or woman. Sinne must not be counted as a meere priuation, or nothing; but we must con­ceiue of it as a strong man, or corroborated habit. Rom. 7.24. &c.

The ground of the quarrell groweth either from the fell opposition, that is betwixt them; for these are contrary one to the other: Gal. 5.17. or the diuers conditi­on of the wicked and the godly. When the pro­phane man prospereth, and the righteous are in aduersity, it worketh strangely, euen in the most sincere hearted: Therefore the wicked are coun­ted blessed; For, they that worke wickednesse, Mal. 3.15. they are set vp, and such as tempt God, they are deliuered. From this consideration, this good mans steps had almost slipt, and he embraced the world; yet he hauing recourse to the word of God, saw his owne folly, and their miserable end; so that though the combat for a time was fierce, and the issue thereof doubtfull, notwithstanding Faith preuaileth at the length, and winnes the field, triumphing with this confession; Lord, thou wilt guide me, &c. But be­fore wee come to the words, let vs obserue some things by the way. And here we may see, that

[Page 6]1. The prosperity of the wicked fretteth the godly. There is a secret enmity betweene the seede of the Woman, and the Serpents; Also that,

2. In the time of temptation, the flesh will play its part. Furthermore, that

3. He that would see the present and future condition of good and bad, must haue recourse to Gods word; not flocke to the Stage or prophane History, for they may deceiue; this Booke cannot.

And so we come to the words in hand, the which haue a double reading at the least: Some reade them prayer-wise; Lord guide me, &c. But I rather choose to reade them as a Confession, being a speech of great reioycing, and a declaration of the fruit of his faith, that followed this great and terri­ble combat.

In the which we may obserue a double propo­sition, and in either of them, two principall things comprehended. In the antecedent part, this good man saith; First, that the Lord will guide him. Se­condly, he acknowledgeth wherewith, viz. by his counsell. In the cons [...]quent proposition, hee con­f [...]sseth, that he will also glorifie him; and telleth the time when, or order how; after he had guided him by his counsell.

Thus you see the parts of it. Now we come to shew you the meaning or sense of the words.

Thou,] that is, GOD; Father, Sonne, and holy Spi­r [...]t; for all three consent in euery action done to­wards the creature: what one doth, all doe, medi­ately or immediately, yet in a diuers manner: God the Father is said to guide, by the word; Christ, by [Page 7] his example, and the Spirit, by immediate moti­ons and irradiations iniected vpon mans vnder­standing; yet with one ioynt consent, all tend to one and the same thing. There be Relatiue proper­ties in the Deity, that are peculiar to the distinct per­sons. As the Father to beget, the Sonne to be be­gotten, and the Spirit to proceede: but these wee speake of are internall, not externall, actions vpon the creature.

Shalt, or wilt.] This word containeth in it, the faith and confidence of the person; how that hee did depend vpon God, and assure himselfe, that he would be his guide for future time, as well as for the present season.

Guide.] This word seemes to be borrowed from a Traueller, and so all the Text is metaphorically set downe, or by way of similitude; the sense is, that the Lord would direct, quietly and securely con­duct, leade and gouerne him, in these his spirituall trauels.

Mee.] That is, Asaph, Dauid, Moses, or some such Seer, or faithfull person.

By thy counsell.] In Scripture counsell hath many acceptions, which wee omit; for in this place is meant, the Lords counsell: And it is two-fold; se­cret, or reuealed. Iob 15 8. Who hath knowne the secret (viz. counsell) of God? that is, what things hee purpo­sed with himselfe, to bring to passe from all e­ternitie.

Quest. How can counsell be ascribed vnto God? for hee seeth at the first, with one act, what is best.

Respons. 1 It's true, God doth so; yet, as we discerne, and [Page 8] whilest wee behold things, how successiuely they come to passe, and are effected by secondary causes, we acknowledge it to be in him; and so attribute counsell vnto him.

Respons. 2 Againe, because the Lord doth all things in iudg­ment and with deliberation;Gen. 1.26. Iob 12.13. (I speake after the man­ner of men) not rashly or ignorantly.

Now for the Reueiled counsell of God, the which is here especially meant; that may be double also: being considered, in his workes, or in his word. In his workes;Isai 46.10. Prou. 19.21. and that of Creation, Prouidence: For in both doth the counsell of the most High declare it selfe.

But I vnderstand, principally in this place, to be meant the word and reueiled will of God, both Law and Gospell; the one was declared, (b [...]ing writ in Adams heart) at the Creation; the other part af­ter mans fall, in the meanes of his recouery and Redemption; when indeede was manifested the depth of his counsell; things, that before they were reueiled, past finding out; after, to man most won­derfull. And in Scripture, both the Law and the Gospell are called Gods counsell; Ier. 23.22. Luk. 7 30. and as instrumentall causes, of necessity to bring man to his eternall home. And thus much for the first proposition.

And afterward,] that is, when my change, or time of dissolution commeth;Iob 145.14. which is the end of this his pilgrimage.

Receiue me.] Take me into thy protection, when I shall depart hence.

Into glory.] For the words Etymology it signifi­eth weight grauity. Paul alludes to this, 2 Cor. 4.17. [Page 9] Some reade In glory, hauing respect to his person, without spot or wrinkle. For,Reuel. 21. vlt. 1 Tim. 3. vlt. No vncleane thing shall enter into the kingdome of heauen, or into glory, mea­ning heauen, the glorious place of the blessed; both may be meant. And he hath (no doubt) relation too, to the day of iudgement,Phil. 3. vlt. when the body shall also be made glorious. So that the plaine and full meaning of this parcell of Scripture is; Lord, I con­fesse, that when I, with the eye of flesh and blood, viewed the prosperity of the vngodly, how that they were lusty and strong, abounding in all wealth, liuing in great plea­sure, and had no bands in their death; moreouer breaking forth into enuy, malice, oppression, pride, cur­sed speaking, and to blaspheme thy Name it selfe; and yet not plagued like other men, who did liue in awe and feare of thy Maiesty; carefull to keepe all thy commands, and to approue their hearts to thee in all their procee­dings; I was sore troubled, and wonderfully perplex­ed; insomuch as I had almost fainted and publiquely pro­claimed, that I had and others of thy righteous seruants also, cleansed our hearts in vaine, and in innocency wash­ed our hands to no purpose: Thus brutish was I, and full of infidelitie: But at the last, hauing recourse vnto thy word, the Rule to decide all these things; I then saw (notwithstanding all their pompe, pleasure and prospe­rity) that they stood vpon a tickle foundation; shall dye certainely, suddenly; rise againe, and come vnto iudge­ment, when they shall receiue their full punishment for their sinne. And, I also am verily perswaded that though I am naturally subiect to wander, and goe astray, yet thou wilt direct, guide, and safely leade me on in this my spirituall and perilous passage (thy word reuealed to [Page 10] me, being my refuge as heretofore, and the meanes to conduct me, next thy Maiesty) vntill my abode here in this world, shall be no more: And hauing done this, I am further assured, that my soule, without spot or wrin­kle, shall be receiued into thy heauenly kingdome, where, in peace and safty, it shall remaine, vntill that great day, when all shall awake out of the dust, and then shall soule and body be revnited, changed into the glorious image of thy Sonne, and for euer remaine in the moun­taine of thy holinesse.

And now let vs proceede to some points of in­struction. We hauing heard of this great conflict betwixt the new man and the old, flesh and spirit, faith and infidelity; yet corruption being at the last ouercome and conquered: hence I gather this Doctrine; that

Doct. 1 True Faith may faint, but it neuer faileth vtterly.

The degree of it (probably) may be decayed, wa­sted; the acts and effects of it (certainely) weake­ned, decreased; but the essence of it shall neuer be totally or finally consumed, destroyed. Iacob may wrastle with the Archangell, his sinew shrinke, thigh fall, and his steps be found halting; yet shall he be na­med Israel: Gen 32.28. because he found fauour, and preuailed with God. Sampson, by the deceipt of dauncing Da­lilah, may haue his head cut, haire shorne, and strength goe from him; notwithstanding in tract of time, his head shall grow, his vigour returne, his prayer be heard,Iudg 16 hee kill the vncircumcised Phili­stims, and haue his name enrolled for euer amongst the faithfull.Heb. 11.32. Acts 7.32. The presence of God may make Mo­ses the man of God to break out, I quake and tremble; [Page 11] Isaiah, Woe is me, I am vndone; Manoah also,Isa. 6.5. Iudg. 13.21. We shall surely dye. Notwithstanding all this, they shall conquere, ouercome, passe to their iourneyes end in peace, win the combat: for the acts of faith be but for a time suspended; the essence is not annihi­lated, vtterly consumed. Valiant Gedeon may cry aloud, How can the Lord be with vs, seeing all these euils be come vpon vs? where be his miracles of old, our fathers told vs off? hath not God forsaken vs? Yet,Iudg. 6.13.14. shall he not, anone, heare a voice, Goe in thy might, for thou (thou that thus doubtest, fearest) shalt saue Is­rael? And may not iust Iob thinke himselfe to be the subiect of Gods wrath? the very Butt of his iu­stice? and (in his owne feeling) finde the arrowes of the Almighty drunke with his spirit? Iob 6.4. But let him stay a little while, the Bowe shall be [...]ent, the string slacked, these peircing shafts shut vp in the Quiuer, and his end become blessed. Iam. 5.11.

I might here make mention of Ieremiahs com­plaining, and accusing the Almighty;Ier. 20.7. Lord I am deceiued, and thou (wonder at this) hast deceiued me; Dauid picking a quarrell with his nature,Psal. 77.7.10. & 116.11. conclu­ding, This is my death, and all men are lyars; Didy­mus doubting; Peter cursing and swearing; Paul howling. Spoiled man that I am! Rom. 7.24. who shall deliuer me from the body of this death? Yet for all this, Faith shall winne the field, infidelity be foiled, grace con­quer, corruption loose the combat: And although the Flesh be the first borne, claime possession, ex­pect a day of mourning; yet let him doe his worst, he shall loose his birth-right, serue the yonger: for Faith hath beene blessed once, & it shall be blessed [Page 12] euer. Art thou yet in doubt? Doest thou demand, How can this thing be?

Reason. 1 Why? is not Faith the gift of God? and are not his gifts and calling without repentance? Eph 2.8. Rom. 11.29. Iam. 1.5.17. Shall he be­waile his bounty? recall his liberality? No, no, he giueth freely, and vpbraideth no mans person, there is no variablenesse, or shadow of turning with him. Man may, through errour of iudgement, mutation of affection, or some forced necessity, withdraw and take possession of his former fauours conferred: But God cannot erre, be moued, or brought to po­uerty; therefore his gift of grace that is once gi­uen,1 Sam. 16.14. is euer giuen. Obiect. But our aduersaries obiect, that God tooke his Spirit from Saul. Solut. It's true, he did so; but we must know that the gifts of the Spirit are either common, or sauing; now of this latter kinde, this King had not any; for such are peculiar to his cho­sen people. God for his sinne had a purpose to de­priue him of his kingdome, therefore of his Spirit, by which he should haue gouerned it; were the Lord purposed to depriue his elect of heauen, as he was Saul of the scepter, then we might feare Faith might faile, and be tooke from vs; but God hath a resolution to giue his little flocke a kingdome; Lu [...]e 12.32. and where he intends the end, the meanes that tend to it, shall certainly in some measure be continued.

Reason. 2 Againe, hath not Christ long agone prayed to his Father, L [...]e 22 32. Rom. 8.34. that it might not faile? And is he not now at the right hand of God, to make intercession for the Saints? shall he not preuaile? will his heauenly Father de­ny him any thing?Psal. 2.8. Why, this were to deny him­selfe, to make Christ a lyar, seeing wee haue his [Page 13] owne testimony, That he is heard at all times, Iohn 11.42. in all things. Let Sathan therefore winnow the godly, as in a sieue, tempt, plot, vse his most profound depths, and raise vp his most boisterous windes; yet his fan shall neuer empty the Lords garner of this graine, though it be no bigger then the smallest mustard-seede; yet it shall grow vp in despight of him, en­crease, flourish, and be greene for euer.

Reason. 3 Besides, are not the faithfull the Temple of Gods Spirit? be they not his owne building?1 Cor. 6.19. shall hee then suffer the corner-stone (Faith I meane) to be tumbled out, and beaten to powder? shall the Spirit of all truth be accused of that, which he condemneth for a sinne in his Creature? shall it be said to him,Luke 14.30. that hee began to build and was not able to make an end? What hinders a house begun from perfecting, but, either former igno­rance, or want of future ability? shall we accuse the holy Ghost of either? Take heede what thou doest, for his wayes are not mans wayes. Man is blinde and weake, so that in processe of time hee may see, that the scituation of his house was not good, the foundation firme, or the modell commendable or vsefull: If all this be well, yet Sanballats and Tobiahs may preuent him, po­uerty pursue him, sickenesse may ceaze vpon him, that his worke may not be finished. But this builder wee speake of hee seeth all things in one act and together; he is not,Semel & simul. nor cannot be wiser at the second thought,Prou. 11.30. and what power or wisedome can preuaile against the Lord?

Be thou therefore assured, that as the Father [Page 14] (for we in speciall manner appropriate the works of Creation to him) till all was made very good neuer rested: Nor the Sonne (to whom, in like manner, we attribute the worke of Redemption) vntill it was finished, ceased; No more shall the Holy Ghost (to whom peculiarly we impute the worke of Regeneration) vntill that honourable house be perfected, rest from his labour: for shall he not be equall to the other, in himselfe, and to­wards man, out of himselfe, for power, wisedome and goodnesse? Then hold the one, and grant the other.

Reason. 4 And finally, may we not draw a reason from the subiects in whom faith is seated to confirme the doctrine? Why? are they not the Elect? doth not that foundation remaine sure? 2. Tim. 2.19. 1 Ioh. 5.18. Are they not such as he freed from sinne? that euill one comes not neere them; Rom. 7. vlt. they sinne not to death; neither with full consent, or a setled resolution. What may I more say? they pray, reade, and vse all meanes to preserue it; shall it then die, and wither? No: for if we vse the meanes, God shall conferre a blessing.

Obiect. 1 Proceed we now to answer an obiection of the Papists.1 I [...]m. 1.19.20. Hymeneus and Philetus made shipwracke of faith. Therefore it may faile finally, totally.

Sol.1. It was no true, but a dead faith. 2. The A­postle (in the iudgement of charity, till they be­came open persecutors, and reuolted from their former profession) deemed that they had faith: And this is the true interpretation, that they see­med to haue had faith, but had not any sound faith at all.

Obiect. 2 But what saith the Iesuite? hee proceedes a step beyond the Rhemish: how could they make (saith he) shipwracke of that, which they had not?

Is this manner of speaking so strange?Sol. doth not our Lord say, from him that hath not, Matth. 25.29. euen that he hath shall be taken away? Luke maketh it plaine, saying, That which he seemed to haue, shall be taken away: Luke 8.18. Thus doth Christ resolue Antichrist, Iesus the Ie­suite. We will omit the like obiections, and so make vse of the doctrine.

Vse. 1 And first it confuteth the errour of our Ad­uersaries, and some others that be amongst vs, who hold, that a man may fall from faith totally. Final­ly, and so perish for euer. But this doctrine (as the Apostle saith of wisedome) is not from aboue, pure, peaceable, and easie to be entreated; but from below, sensuall, earthly, and diuellish; and therefore (as Paul speaketh of Couetousnesse) let it not be once named (except with detestation) amongst you as becom­meth Christians. For variety of faiths existence, doth not preuent the perpetuity of it's essence.

Vse. 2 And in the second place, by this doctrine, wee may be informed what to iudge of them, that haue seemed to begin in the Spirit, yet ended in the flesh: Assuredly (what shew of profession soeuer they made) this immortall seed was neuer rooted and grounded in their harts. What if Achitophel or Iudas creepe into the Court, be companion to Dauid, and his Lord, take sweet counsell with them, receiue pro­motion from them? yet if they conceiue iniquity, expect opportunity, lift vp their heele against Gods annointed, and bathe their hands in the blood of [Page 16] his destruction; (though the Pope and his pole­shorne brethren would canonize them for Saints, engraue their names with great red capitall letters in their Calendars) they are but deepe-headed, cru­ell-hearted Traytors; trees without fruit, twise dead, rent vp by the rootes, and reserued for the black­nesse of darkenesse for euer.

Let Iehu, march in fury, demand, is thy heart vpright as mine? cry, giue me thine hand; call, come see what Zeale I haue for the Lord of Hostes; reply, What peace, whiles the whoredomes and witchcrafts of thy mother Iezabel remaine? charge, Cast that painted fac'd strumpet downe from the window: Yet if after­ward, he pace like the slugge, burne as the Ice, and his whole heart goe not after (but wholly depart from) the God of Israel; we may note him by a let­ter, iudge him a proud-spirited person, and a meere cast-away.

Nay, let Balaam prophecy, I shall see him, but not yet; blesse, who can tell the dust of Iacob; confesse, the eyes that were shut vp, hast thou (Lord) opened; pray, let me dye the death of the righteous; protest, that for a house full of gold or siluer he cannot passe the com­mandement of God: notwithstanding all this, if hee consult with the sonne of Zippor, consent (and giue counsell too) to curse the children of Israel; he is but a base wisard, a lewd person, of the Serpents brood, and God, one day in iustice, shall pay him his wages.

Finally; let Hymeneus and Hermogenes; Philetus, Alexander and Demas preach Christ, or professe him, haue their praise in the Gospell, send salutations [Page 17] to the brethren: but if once there come a New, wherein their callings shall be reiected, or negle­cted, the world embraced, Paul persecuted, and the sincere preaching of the word by them resi­sted; they neuer were the owners of true Faith, or good conscience, comprehended in the couenant of grace, and therefore a day will come, when, ac­cording to their workes, they shall be rewarded. And as we may deeme of such in former times, so may we of the like in these latter dayes; for it is an eternall Canon, They went out from vs, because they were not of vs; for if they had beene of vs, they would haue continued with vs. And this (obserue) is come to passe, that it might appeare, they were not all of vs, 1 Iohn 2.19.

Vse. 3 And may Faith faint, yet not faile for euer? Why then here is a ground of comfort to such as in for­mer time haue felt it, though, for the present, it be not in their apprehension. Tell mee, didst thou euer beleeue in the Lord? hast thou giuen this guest a nights lodging? art thou sure thou once hadst it? then certainely thou hast it, though for the pre­sent thou be otherwise minded. What if Iorden fill not her bankes to the brimme euery morning? Iohn the Baptist stirre not in the wombe at each season? Iacob apprehend not the Lords presence continu­ally? Yet, shall not the tyde returne? the babe be aliue and borne? and the God of Abraham be in that place? yes of certaine: so Faith may not at all times fill the soule with ioy, spring in the wombe, or be discerned in the hearts habitation; notwithstan­ding, it is not dryed vp, nor dead in the mother, [Page 18] nor hath tooke his last farewell. Faith may not be compared to Ionah's gourd, that withereth in a mo­ment; neither to the fig-tree, on which fruit shall neuer grow any more; nor is it like the Lilly, which to day is, and to morrow cast into the Ouen; for God will not send a worme to smite it; Christ shall ne­uer curse it, or the Spirit burne it, totally consume it: The chilling cold of Winter may pinch it; the heate of the Summers sunne may scorch it; and the lightning from aboue, in some degree, blast it: yet the Spring shall reuiue it; the dew from aboue water it; and the South-winde refresh it. It may be, like gold, tryed in the fire; but it shall be found more precious, come foorth the purer, and preserue the owners of it vnto praise, honour, and eternall sal­uation, at the appearing of Christ Iesus, 1 Pet. 1.7.

In my meditations I haue sometimes thought, that Faith is like the Daizie (a word compounded of Day and Eye) or Marigold: when the Sunne sets, she shuts; when it riseth, she reuiueth; for by this Planets motion, she is in a diuers estate, and conditi­on: So when the Sonne of righteousnes goeth (as it were) beneath the Globe, disperseth his beames an­other way; then Faith closeth it selfe, hangeth the head, and it's leaues are contracted: but when he hath fetched his circumference, & ariseth within our Horizon, spreadeth his beames of heate and mercy vpon it; then it sprouteth vp, openeth and dila­teth it's selfe, sendeth foorth it's pleasant fumes, to the great content of him or her in whom it is plan­ted: So that I say to thee, Be of good comfort; for as Christ said of Lazarus: It is not dead, but sleepeth. [Page 19] Labour therefore to awake it out of this slumber, that it may recouer it's former estate, doe it's first workes and better.

And for thy direction.

1. See that thou settle not thy selfe amongst Mutes, pitch thy tents where the siluer Trumpets are sounded, and Aarons bels ring in the Sanctuary euery Sabboath.

2. Liue not with Liquides; beware of lewd companions. If Peter come into Caiphas his porch, hang his head ouer, and warme his fingers at, the high-Priests fire; he will curse, sweare, and shall (without reprehension too) deny his Master: where­as Saul will prophesie among the Prophets.

3. Vp, and be doing; be not idle, either in thy generall or particular calling: who euer fell a sleepe working, walking?

4. Doe not feast, but fast; for that will dimi­nish and weaken the fumes of sinne; hinder these drowsie exhalations, preserue the pores and ven­trikles of the minde from cloasure, and giue the liuely spirits full passage for motion and action: This is the way to awake it, sleeping; and to keepe it from slumbring, being awaked.

Vse. 4 And in the last place, seeing true Faith shall not finally faile; how should it encourage vs to vse all mennes that might preserue it, continue it? It's a false dreame, obiected by our aduersaries, that cer­tainty of a thing, makes men carelesse in the vse of all helpes, that may further or accomplish the end: For doth not the Husband-man plow, sow, harrow, hedge, rise early, sit vp late, eate the bread of sorrow [Page 20] and carefulnesse, in the expectation of a good crop of corne at the time of haruest? Will not the Merchant launch out into the deepe, cut the huge waues and billowes of the Sea, proudly passe by the dangerous Rockes, and polling Pyrates, in hope that his Barke shall one day returne filled, fraughted with the richest Spices? What Patient so flegmatique, desperate, but will swallow the most bitter pill, suppe off the most loathsome po­tion, being before-hand perswaded, that it will not kill, but cure him? Shall we then be dead on the nest? want spirit? and haue no heart to vse the meanes that might either beget it, awake it, or pre­serue it? Doth not hope of the end set all men a­worke in their seuerall proceedings? and shall wee haue such a prize as this, in our hands, and haue no hearts? Consider then what Faith is, and be idle if thou canst.

Is not Faith a Prince, that wheresoeuer he pitch­eth his Tents is accompanied with royall atten­ [...]n [...]s? Doth it not purifie the heart? settle and se­cure the soule? quench Sathans darts? and ouercome the world? I say more; Faith is the very essentiall forme of a Christian: Are we not, by it, from all other persons distinguished? what action good be­fore God, but from it, as it proper cause, hath pro­ceeded? By faith we are enliued, moued, iustified and finally saued. Therefore heare, reade, pray, conferre, and receiue daily the signes and seales of thy Masters comming, the very foode and nourish­ment of it; out-face sinne, out-liue sinne; seeing thou art assured, that thy labour is not lost, vaine in the [Page 21] Lord. And thus wee proceede to answer an Ob­iection that some might cast in the way.

Obiect. If Faith neuer faile, then it continues for euer?

Sol. Some hold it ends at death; others at the day of iudgement, because all things till then (as the Re­surrection of the body, the revnion of the soule, and fulnesse of glory) are not in perfect vision; And we want not those who thinke, that it abideth for all eternity. In briefe, I answer; that it shall ne­uer faile thee, or forsake thee, so long as it may make for the glory of thy God, and the good of thy soule. So let vs come more directly to the words themselues, where we note this second In­struction, that

Doct. 2 God guideth man in his spirituall iourney.

There be inferiour and subordinate leaders, but in this voyage the Lord is the principall conductor; we may all of vs thus farre safely confesse with Ba­laam, Numb. 24.13. that We cannot passe the commandement of the Lord, to doe good of our owne minde. And that which the Prophet speaketh of Nebuchadnezzar, or Ashur, may be in generall applied to all the sons of Adam; The way of man is not in himselfe, Ier. 10.13. neither is it in man to direct his owne steps. Dauid knew it well, as you may see in the 119. Psalme, the point proued neere 119. times: and Paul about to trauell with his friends to Thessalonica, praieth,1 Thes. 3.11. Now God euen the Father of our Lord C [...]rist, guide our iourney vnto you: and how ea­sily may Reasons be brought to confirme it?

Reason. 1 Why? hath not man the eye of his minde put out?1 Cor. 2.14. is he not borne with a veile ouer his vnderstan­ding? h [...]w can he then finde out the right way? or [Page 22] discerne betwixt pathes that differ? If any demand, how came th [...]s strange thing to passe; wee may truely answer;Rom 3.11.23. Our Parents haue sinned, and wee too (in them) so that wee are all borne blinde: Ionathans eye waxed dimme by fasting, but ours, and our fathers too,Rom. 5.12. were cleane put out by feasting. And though Man be in honour, Psal. 49 vlt. yet he hath no vnderstanding, but is like the perishing beast. Euery man is a mole.

Reason. 2 Againe, hath he any power to trauell? is he not lame too? are not his anckle-bones crooked, and the feet of his affections turned backeward? The Creeple, who lay at the poole of Bethesda, was no more vnable to step into the water of himselfe; then we to walke in the pathes that lead to the kingdome of heauen: we must first be cured and healed. Therefore the Prophet so often (as one that had experience of his owne infirmitie) prayeth. Giue me the Spirit of life and power, Psal. 119.32.37. and, Then shall I runne the way of thy comm [...]ndements, when thou hast set my heart at liberty. That sinne, which put out our eyes, hath also depriued vs of strength, so that we cannot creepe or crawle in this our spirituall iourney, vntill the Lord bid vs (and giue vs power too) to arise, and walke.

Reason. 3 Moreouer, are not the imaginations of his heart, euill?Gen 65. hath hee power so much as to thinke a good thought? 2 Cor. 3.5. can he of himselfe study to find out the way? No: he will not giue his mind to turne vnto his God: Hos 5 4 Ier. 6.16. he saith in his heart, I will none of thy pathes; I will not (and yet he cannot if he would) walke therein. [...] [...].16. For it is not in him that willeth, or in him that runneth, [...]ut in God that sheweth mercy.

Reason. 4 Adde to all this, that he is possest with the spirit of errour: and what will you say then? can ye de­nie the truth of the doctrine? Alas!Ephes. 2.2. 1 Tim. 2.26. doth not Satan rule in the sonnes of men? take them captiue at his owne will? and leade them at his pleasure to the land of darkenesse? And let none obiect and say; that these things are onely so in the children of disobedience: 1 Cor. 13.9. for the best man doth but know in part, beleeue in part, Rom. 1.17. & 7.9. Gal. 5.17. and is but healed in part; and who (Christ onely excepted) that hath not in his best condition been led out of the way? plodded some by-path? yea, stumbled, fallen, and wounded himselfe in this his pilgrimage? for no sooner can any, get the least peepe of light, but Sathan clappes on a vaile; gather any strength, but he labours to weaken it; or haue so much as a minde to returne to his heauenly countrey, but he hales him on, by power, policy, or some pleasant obiect, as the Shepheard or But­cher doth the poore lambe by a greene branch in his hand, from the fold, and it's bleating Dam, vnto the house of slaughter and destruction: So that this point is true concerning all persons. Shall we make some vse of the same?

Vse. 1 And here also is confuted another point of Po­pery, which would make man the first mouer of himselfe in this his heauenly voyage. They haue certaine distinctions, as ex congruo, ex condigno: and compare a man to him that went from Ierusalem to Iericho, and fell amongst theeues; (indeed this Text,Luke 10.30. and wee too, are fallen among Theeues) for say they, The eye of the mind is but dimmed, the will wounded, and the soule weakned: but Christ saith, [Page 26] [...] [Page 27] [...] [Page 18] [...] [Page 19] [...] [Page 20] [...] [Page 21] [...] [Page 22] [...] [Page 23] [...] [Page 24] Without me ye can doe nothing; Ioh 15.5. Eph. 2 1. and his disciples, that we are dead; Now all men know, that hee who is dead, can neither see, heare, speake, moue, or doe any thing. And whether it be more safe to credit Paul, or the Pope; Iesus, or the Iesuite, iudge you.

Obiect. 1 But, say they, why then doth God command what we cannot doe?

Sol.1. That we may take knowledge of our owne weakenesse.

2. Flee to him for power.

And 3. because hee giues his spirit with his precept, therefore we must be called vpon.

Obiect. 2 Againe they obiect, saying; How can God in Iustice punish vs, if wee haue no power to obey?

Solut.Well enough: for had we not power in Adam, and lost it? Thus shall God be true, and euery man a lyar.

Vse. 2 And is God mans principall guide? Here then is matter of thanksgiuing, to all that be in a good condition, and are set and setled vpon a Rocke, and sure foundation:Iob. 10.10. &c. Who powred thee out like milke? thickened thee like curdes? cloathed thee with skin and flesh? gaue thee life and grace? and preserued thy spi­rit? Psal. 22.9.10. Who lead thee in safety out of the wombe? why mightest not thou haue perished with thousands in that perilous passage, and thy mothers body haue become thy sepulchre?

But I will turne my speech to you that haue vn­derstanding and iudge you what I say.

Who guided thee into the vnsearchable path of that hidden decree, out of which so many millions are excluded? Who found out, that new and euer [Page 25] liuing way, when thou, by thy sinne, hadst shut vp that good olde way, that leadeth to heauen? how comes it to passe that thy Parents were beleeuers, there being at this day so many sons of Infidels? tell me, if thou canst, the true reason, that the word of truth hath run to and fro neere thy habitation? how is it, that thou art turned to heauen-ward, & so ma­ny be going backward? if thy self be conuerted, who directed that speech in the congregation, published to all, that it should open thy vnderstanding, boare thy eare that was closed, & bend thy rebellious will to obey the pathes of those diuine precepts? why were not others, as well as thy selfe, thus wrought vpon? are thy steps straight, others crooked? art thou separated, many hardned? Is thy face towards Syon? thy garments not defiled by falling? and is thy course to the land of Canaan, the new Ierusalem? why then boast not, presume not, but confesse it is the Lords owne worke, and let it be maruellous in thine eyes: breake out into thanksgiuing, confesse, that it is the God of Abraham, that hath wrought these great workes for thee, by thee.

I haue seene this euill, amongst many, vnder the Sunne; that sauing graces are but accounted as common fauours, generall gifts; and to be in the path to heauen, reputed as an ordinary benefit; such as haue had their eyes to see, eares to heare, and feet to runne, esteeme these things as no great blessings; but this argueth an ingratefull minde, and gracelesse heart: So, to haue the eye of the vnderstanding opened, the eare of the soule boared, and the feete of the affection, to runne [Page 26] aright, prepared, be not esteemed, or, as they ought, regarded: And is not this forgetfulnesse, ingrate­fulnesse, and a sinne to be for euer abandoned? Take vp words therefore of praise, admiration; Make a song,Exod. 10.1. with Moses, for this thy great deliue­rance: confesse with Ioseph, that the Lord sent thee this iourney; Ne, breake out with Dauid, Lord, thou hast bin my God and guide, from my mothers wombe; or with Ieremiah, it's thy endlesse mercy I was not long a­goe consumed. Yea, let this alwayes be thy long; I was as a sheepe going astray, 1 Pet. 2. vlt. but by the hand of my God. I am now turned to the shepheard and Bishop of my soule.

This is a vse worthy the pressing, amplifying; and loath am I thus to leaue it; yet this little that I haue said, may giue you iust occasion to search more deepely into the matter: onely I wil adde one thing. Wouldest thou see the wonderfull goodnesse of God towards thee, in this thy pilgri­mage? why then, looke backe so farre as the very beginning of this thy iourney, which is at thy con­ception; labour to s [...]e the dangers that thou wast subiect vnto, and hast escaped: consider what euils haue befallen many of thy fellow-trauellers; be­hold the distinct acts of Gods prouidence ouer thee in particular; (and then be vnthankefull, if thou canst;) for this is the way, and I cannot giue thee a better: And so we come to another vse of the doctrine.

Vse. 3 Doth God guide man in his spirituall iourney? Here then we must learne a l [...]sson of patience, con­tent and subiection, and that for our persons, [Page 27] actions. Art thou with Ioseph sold into Egypt? murmure not, the Lord may haue done it, to saue many a liue. Ioseph and Mary must take the Babe and be gone; Why? Herod is not yet dead, that seekes the childes life. Abraham must trudge, hee knowes not whither; What thoe? shall not the Lord be with him? Iacob must to Padan-Aram, for doth not his brother threaten to kill him? Assure thy selfe, that if thou be guided by God, thou shalt neuer be led into danger; or dwell longer in a bad place, or strange countrey, then shall be good for thee: For the present thou maiest doubt of it, but the end shall declare it. Murmure not, repine not, like the old Iewes, in this thy iourney, be content with thy present habitation; follow Gods hand, to what place soeuer he shall call thee; haue an eye to the cloude and pillar of his proui­dence; and though thou seeme to goe from home, thou goest towards home; out of the way, thou goest the safest way, and thy end shall be blessed for God, as he was with Dauid, shall be with thee, whi­ther-soeuer thou goest, and he shall rest where thou doest, though (peraduenture like Iacob) thou art not aware of it.

Againe, takest thou any thing in hand, and doth it not prosper according to the desired expectati­on? be not impatient, for he that guideth thee, guideth all thy actions, and directeth them to their proper ends. Dauid did confesse, that God sent Shimei to curse him: and in trouble, Psal. 39 9. hee would holde his peace, because the Lord had done it. The Physi­tion may search into the nature of the disease, [Page 28] administer the choisest ingredients, temper and mixe them with great skill, obserue time, and all conuenient circumstances: yet for all this, if God giue not a blessing, old Chancers rule holds, Then farewell Physicke; For God is aboue Nature, who first made Nature of nothing. Wee must all doe this in our seuerall callings; vse wee the meanes, and referre the successe to the Lord; imitating that religious resolute Woman, who after pray­er and fasting thus concluded;Ester 4.16. Now if I perish, I perish.

Vse. 4 And in the last place; let it teach vs all to runne to the Lord, to be guided by him; and to commit our selues and waies to be gouerned of him. All the faithfull haue done this, in all their proceedings; why then should not we imitate them? What man, if he be to goe a long and vnknowne iourney, will not hire a guide to conduct him? or to vndertake a voyage by water, to the East-Indies, Guiana, or the New-found-land, but desireth the most skilfull Pilot to goe with him? And shall not wee seeke vnto God, desire his direction from earth to hea­uen? from this old Egypt, to the new Ierusalem? If we doe not, we may well wander out ot our way, and split the ship of our soules vpon the rocke of condemnation.

And because men, naturally, are not prone to put this point in practise; take these following mo­tiues to further thee in thy duty.

1. Who is it, that thou art to depend vpon for direction? Is it not he that formed thee at the first, and whom thou doest confesse to be thy Father? [Page 29] who then would offend so good a God, so mercifull a Creatour, Gouernour? tread vnder-foote the Lord of life, and haue no care to walke after his steps? Shall we not follow the Sonnes example, who learned obedience of his Father? must the holy Ghost not be obeyed, whose invitements are more worth then all the world? Is it so, that his motions must be resisted, and the Spirit of all truth wearied, grieued? Take heede what thou doest, for if we put this guide farre from vs, he will not be fetcht againe (as the prouerbe is) with a we [...] finger.

2. Againe, is not mans life short? vncertaine too? why should wee then omit the season, let slip the present oportunity? Dayes will not be redeemed, time recalled: Miserable experience haue wee of some, who putting off the occasion offred, were neuer reclaimed. Lots sonnes thought their father mocked, and were they not suddenly destroyed? Ierusalem would not attend the day of her visita­tion, but what became of her? Iezabel had a time to turne, but would not; was shee not suddenly cast into a be sorrow? Therefore vp, and tra­uell to little Zoar; Come out of Babel, and what thou hast to doe, doe with all thy power; least thou want time, when thou maiest be willing. The rich Glutton in hell, then would haue had his brethren instructed; possibly hee would (had hee beene aliue againe) haue hyred a Preacher; But, hee that may and will not, when hee would hee shall not.

3. In the third place; let the example of others [Page 30] and their successe also, moue thee to runne vnto the Lord. How did the lame, blinde, deafe, and dumbe s eke to our Sauiour? and was their labour lost? Goe to God therefore, and say, Lord open mine e [...]e [...] [...] sleepe not in death: Heale me, for I am sore wou [...] Conuert me, and I shall be conuerted. You that are Parents, take your sonnes and daugh­ters by the hand, f [...]ll downe before God, and cry, Lord be mercifull to this my childe; for he falleth often in the fire, and is miserably seduced by the Diuell. Let Masters imitate the good Centurion, and desire God to recouer their seruants. Shall they thus call and cry for the infirmities of the body? and shall wee take no paines for the desperate diseases of our soules? Weepe we, pray we therefore for our selues and for our children; and no doubt but the Lord will heare vs, helpe vs: And what a ioy will this be, when they and we shall returne home againe, see­ing, walking? But alas! our words take no im­pression, because men thinke they haue no neede of the Physition.

4. Moreouer, doe but weigh well in thy minde what a misery it is, to be out of the way; we pitty a poore Traue ler, that hath mist his path, and seeme to take compassion on him: And yet we by others harmes cannot learne to beware. Christ (I cannot tell what others m [...]y) did account this a fearefull condition; and makes it a reason to moue the people for to walke in the light; these be his words,Iob. 12.35. Least ye goe, ye cannot tell whither. If a man doe but set his face towards some steepe rocke, or deepe draw well, oh, how will wee cry aloud that [Page 31] he might returne! Is this so fearefull? Then by earthly dangers, learne to auoide Hels damnation.

5. Besides, consider where we shall arriue if we be not guided by God? Is it at Samaria? shall we finde a Prophet there, that will feede vs with bread and water? No, we shall not haue one drop to re­fresh vs, after our iourneyes end. Wee count that mans condition wretched, that fals amongst Theeues, or that is cast into prison; But whose eares will not tingle, and heart tremble, to consi­der at what a dolefull hauen wicked persons (if they turne not) shall one day be landed? Neuer had any earthly Traueller, so cold entertainment: But wic­ked men are vnwise; therefore they thinke not of their latter end, Deut. 32.29.

6. And in the last place, adde to all this, that they shall not depart thence, till they haue paid the vtter­most farthing; and that will be neuer: Was it a grie­uous iudgement to be captiue 70. yeares in Babilon? Did Dauid complaine, and cry, Woe is me, that hee dwelt a few dayes in Mes [...]ek and Kedar? What will it be then, to be bound hand and foote, cast into vtter darkenesse, with the Diuell and his damned Angels? If they that goe to this place of darkenesse, might but hang their Harpes vpon the Willowes; in sor­row of heart thinke on Ierusalem, as many thou­sands of yeares as there be S [...]arres in the heauen, drops of water in the great Ocean, or graines of sand in the earths whole Globe and then haue hope to returne, it might be some mitigation of torment; But their eyes shall faile with waiting to returne, yet they shall neuer be returned: Consider this there­fore [Page 32] yee that forget God, Psal. 50.22. least hee teare you in peices, and there be none to deliuer you. And thus hauing finished this Point, wee come to gather a third, which is, that

Doct. 3 Those that be guided by God, are guided by his word.

When the children of Israel obeyed not the Law, are they not said to forsake the Lord, Iudg. 10.6. and not to serue him? and when they had no Priest to teach, or Law to direct,2 Chron. 15.3. were they not all that season without the true God? Acts 20.32. Paul (at his last farewell) commends his friends to God, and the word of his grace; Dauid often prayeth to be guided by his precepts: Psal. 5.8. Malac. 4.4. Doth not Mala­chi conclude, Remember the Law of Moses, with the statutes and iudgements?

Reason. 1 First, because Vrim and Thummim, dreames & vi­sions, mirac [...]es and extraordinary motions, and im­mediate irradiations of the spirit are ceased. In old time, Heb. 1.1. at seuerall times, and in diuers manners the Lord spake to his children; for then the word was not perfectly and fully written. The Apostles too, had dreames and visions in their dayes; for they ha­uing their calling vpon the very border of the Law, and commission too, to preach to all Nations, had neede of them; otherwise their Doctrine would not haue beene so well credited, neither they haue vnderstood (hauing no reuealed rule of direction) to what Townes or Cities,Acts 16.9. especially, they should haue preached.

Reason. 2 Againe, may not God and his word, as the end and goodnesse of a thing, be conuerted? In many thing,Rom 7.12. I am sure they may. God is holy, and iust, and good: and is not his word the same? hee is true, and [Page 33] faithfull, and no accepter of persons: may we not con­clude the like of his word? What God commands, it commands; what he wils, it wils; what he intends, it intends; and if the word haue a Quarrell with thee (note this:Rom. 7.7.8.) the Lord hath a Quarrell with thee; for they are not contrary Masters, but agree in all things. And so I passe briefly to the Vse.

Vse. 1 Where first wee are to checke the Papists, and confute a third point of their Doctrine; who take away the word from the common people: Is not this to depriue them of God, to make them like the auncient Gentiles, Ephes. 2.12. strangers from the common weale of Israel, and meere Atheists? Truely it is no better: who is so blinde that seeth it not? or so incredulous, that beleeues it not? Instead of the Law, they must haue Traditions; a Picture, for the Gospell of Christ. Did not the children of Israel, when they left the law, work wickednes, forsake God, and serued him not? 2 Chron. 15 3. &c. And for this thing are they not said to haue followed Baalim and Ashtaroth, Iudges 10.6. and the gods of the children of Ammon? Be not therfore deceiued; for these Papisti­call Priests, world compassing Iesuites, are but wan­dring planets, blinde pilots; after whom whosoeuer shall saile the ship of his soule, shall split her, at the day of his dissolution, vpon the rocke of that dan­gerous position; and then what can follow, but per­petuall condemnation? I haue wondered at these mens madnes: for the knowledge of the rule is of absolute necessity in all arts or functions, to the wel-doing of an action: For example: Can a Marri­ner rightly guide his ship thorow the sea, without the knowledge of Card and Compasse? The Carpenter [Page 34] build a house in comely order, being ignorant of that patterne, by which it is to be framed? Or a schoole-boy speake exact phrase and true Latine, and haue no vnderstanding in the precepts of Grammar? And yet in the most curious worke these deceiuing guides would haue vs want the Rule:Exod. 31 3. 1 Kings 7. This is not to iudge righteous iudgement.

Vse. 2 Againe, this meeteth with those spirits, that stand all vpon Reuelations, immediate motions; who say that, No Christian should take his ground first from the word, but the Spirit; for the Diuell alleadgeth Scrip­ture, and doth wrest it to his purpose. But poore soules! these know not of what spirit they themselues are. would aske such a man this Question; How can he discerne the motion of the spirit to be from the Spirit? He will answere, Because it's good, and tends to holinesse; Well: how can he tell what is good, or euill? must he not goe to the Rule to try it? These would see the image of God without a glasse, vn­derstand truth, before they heare it vttered: Alas! professing themselues to be wise, Rom. 1 22 they are become fooles. For what a strange Position is this (if it be true, that came lately to my hands) how that Grace being once wrought in the heart, the spirit abolisheth all former knowledge? and they bid Away withall Scripture know­ledge. These will try the spirits (I feare) till a lying spirit possesse them.1 Tim [...] 5. Let vs therefore beware of (if we know any) such.

Vse. 3 And in the next place, if they that be guided by God, are guided by his word; we are informed what to thinke of all those, that liue in palpable, more then Egyptian darkenesse; who neither know God, or [Page 35] vnderstand any one sentence in the sacred Scrip­ture. Is not their estate fearefull? who is these mens guide? surely Sathan, sinne, and the fashions of the world.

And that (if God giue the blessing) I might a little moue these people to come out of Babilon; and fire them (as it were, like Ioab to Absalom) to returne vn­to their God; Let them heare what iudgements haue befallen the ignorant, what be threatned a­gainst them that tread these darke steps.

Did not the people of God, goe into Captiuity,Isai 5.13. for want of knowledge? Say, this was but a tempo­rall punishment, yet it had a curse with it. And how doth the Lord complaine,Hos. 4.6. My people are cut off for want of knowledge? We count it a miserable thing, and it causes wringing of the hands, folding of the armes, and many a teare shed, when we see, at the Assises, a proper man cast away, hauing had his Booke, & could not one word by art, or tell a letter: Oh, say we! he might haue beene saued, if he could haue read: But what a day will that be, when all ig­norant men and women, must hold vp their hand at the Tribunall Throne of Christ, and be cut off, and cast into vtter darkenesse, because they knew not him, or his Gospell? Therefore, thou that art igno­rant and hearest me this day; Get knowledge, get vn­derstanding; for if thou dye in this condition, thou shalt dye the second and eternall death. Why? hath not Christ threatned to come in flaming fire, 2 Thes. 1.7.8. &c. to render vengeance vpon all that know him not, and obey not his Gospell? Did not the Prophet imprecate, that the Lord would poure out his fury vpon such as knew him Ier. 10. vlt. [Page 36] not, and the families, that called not on his Name? I can­not (by the way) but commend you, in that you haue gotten guides: but, Learne the Law at their mouthes; practise what is deliuered; square your actions by this word; so shall it goe well with you at your latter end. But if for all this, you will walke in darknesse (be not deceiued) one day to darknesse ye shall goe; Io. 12.35. Iude 13. for, if it be eternall life to know God, and whom he hath sent; then by the rule of contraries, How shall the ignorant escape the damnation of hell? Io. 17 3.

Ʋse. 4 Last of all; Is this Doctrine a truth? then here is comfort, and tidings of great encouragement to all such as are guided by the word. Cast not off this yoake, breake not these bonds asunder, what scoffes soeuer thou receiue of the world: Let them play, but doe thou pray: let them shuffle the cards, search thou the Scriptures: let them sit at home, and goe to Dice and Tables; goe thou to heare the word in the publique Congregation: For I am sure, the one is lawfull; the other (at the best) is doubtfull: And for my owne part, I wish neither to approue, or practise matters of that nature. I say therefore to all such, be not weary in so doing: Cast not the statutes of God behinde your backes; neither be abashed to liue by the booke; for to liue by Gods booke, is to liue by his command, and he that doth so, shall neuer be ashamed. The braue men of our dayes may laugh you to scorne, thinke it too much precisenesse, rend the booke of God, like the vaile of the Temple, from the top to the bottome: But when death draweth neere the doores, and Christ shall call vs to an account, I doubt not but such [Page 37] will wish, they had had a greater care to haue wal­ked in thy steps; and with all their hearts would change their owne for thy condition: But till then, thou canst not apprehend the rich fruit of thy wal­kings; neither they, the fearefull effects that shall follow their wandrings.

And now the fourth and last doctrine to be handled, we gather from the Connexion or knit­ting together of the parts; which is, that

Doct. 4 They, who (here on Earth) are guided by Gods Counsell, shall (when their changing comes) be receiued into Glory.

They, and none but they.Psal. 1.1.2. Blessed is the man (saith the Psalmist) that doth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in the seate of the scornefull: But hath his delight in the Law of Iehouah: and in his Law doth meditate day and night. And is this Blessednesse perfect here on earth? No:1 Cor. 13.9.10. &c. Psal. 16. vlt. why then, they shall haue it in the fulnesse thereof, in the world to come. Are we not bid to inquire of the old way, which is the good way, and to walke therein, Ier 6.16. and wee shall find rest to our soules? Rest, not corporall or tem­porall; but spirituall, and eternall may well be vn­derstood; for they that die in the Lord, are said to rest from their labours. But this point is more easily pro­ued, then credited; and better beleeued, then pra­ctised: yet take a Reason or two, further to con­firme the one, and perswade the other.

Reason. 1 Why? is not Gods word and counsell, the plaine path and rode way to the kingdome of glory?Prou. 2.10.11. & 3.15.16 17.18. He that would trauell to London, if he find out the true way and walke therein, shall he not come to it at [Page 38] the last? for the City will not be remoued: So hee that doth know the right path to this Countrey, which is aboue, 1 Cor 9.26. 2 Tim. 4.7.8. let him trauell on therein, and he shal assuredly come to it, at his iourneyes end. God will not giue his children a crooked rule.

There be but two things for to conduct vs to this Kingdome; and are not both expresly conteined in his Counsell?Ioh 3.16. The one is, To beleeue in Christ, for so we be iustified,Rom. 8.1. and placed in the right path: The other is, The precept, after which if wee walke, wee shall certainly finish our iourney with Glory.

Reason. 2 Againe, the Lord is true of his promise, he cannot deny himselfe;Iosh. 21. vlt. 2 Tim. 2.13. therefore if we keepe the condition, the Lord will accomplish what he hath promised. If any man should say vnto me, Sir, inquire the way that leades to my house; and come to my home, and you shall haue all kinde entertainment; Now if I should accomplish his command, in seek­ing out the path, and passe on vntill I come to his habitation; what if then I be not entertained? were not the fault in him that promised me this kindnes? But God is not like man; for let vs walke towards heauen till death, the Gates of heauen shall not be shut,1 Thes. 5.24. but open; for faithfull is he that hath promised, who will also doe it.

Vse. 1 And may not this doctrine first informe vs, what to thinke of the best Heathen, who euer liued, and many too in our dayes,Act. 17.30. Gal 6.16. Heb 4 2. 1 P [...]t. 4.17. that were neuer guided by this Rule? For the one sort, we deny not, but God can worke extraordinarily: but for the other, who haue had the kingdome of Christ come to their doores, yet would not giue it the least entertainment, or be [Page 39] ruled by it; shall we not feare, if not certainly con­clude, that they are vtterly depriued of the glory of God? And I pray, that there might be none such in this place and congregation: But if there be; let that person know, that, one day, his ignorance, and carelesse neglect of the glorious Gospel, shall deep­ly be laid to his charge.

Vse. 2 Besides, here we are instructed in the right way how to be blessed for euer. Cast off therefore the wayes and workes of darkenesse; take the narrow path, that leadeth to this eternall weight of glory: Turne, seeing the Lord in mercy doth affoord you time and meanes; and be no more seduced, or led out of the way, We would all of vs, when our pil­grimage is at an end, be receiued into glory; why then, let vs not follow the fashions of this euill world; step after a multitude to doe wickedly; obey sinne in the lusts of it; or, be guided by the Prince, that ruleth in the children of disobedience: But learne the reuealed counsell of the Lord, take straight steps to our feete; so shall we, at the time of this our change, be re­ceiued from earth into that place, which is full of glory, and that shall haue no end. For,Gal. 6.16. as many as walke according to this Rule, Peace shall be vpon them, with mercy, and vpon the whole Israel of God.

Vse. 3 And may not this encourage all that haue begun well, not to grow weary or faint in the way, but to go on vndaunted, and with a Christian resolution?

You therefore that are, or may be Maiors or Gouernours of Townes and Cities: haue you be­gun, with Nehemiah, to build and guide the Lords people? why, faint not: let not such men as you flee; [Page 40] goe not into the idols Temple to liue; let no burdens be borne on the Sabboath: set peace, and remoue oppres­sion amongst them committed to your charge; Let not sinne goe vnpunished; godlinesse be vnre­warded; or your high callings, by your slacknesse, be abused. It was Dauids prize and praise; not, that the Lord chose him, Psal. 78.70. tooke him from the flockes of sheepe, 71. following the ewes with yong, to feede Iacob his people, and Israel his possession: but in this; that he fed them according to the perfection of his heart, 72. and led them by the discretion of his hands. He that did this, is now in glory; and they that tread in his steps shall assuredly,2 Tim. 4.8. when they haue ended and serued (thus) their time, be receiued and glorified with him.

And you (Right Worshipfull,) whom God hath made great in the Countrey and Common-weale; take heed what ye doe: Let Ioshua his resolution be yours; whatsoeuer others haue done, or may doe, Doe you, Iosh. 24.15. and your people serue the Lord. It's your goodnesse, that one day will be your greatnesse. And seeing that you haue receiued much already from the Lord, and haue a further promise of a glo­rious crowne and scepter, doth it not stand with equity, that such as you (aboue all) should take heart to your selues, and with more cheerefulnesse runne the wayes of Gods commands? For will not you your selues expect from them the best and most worke, to whom you giue the greatest wages? Be­sides consider, what will your callings or riches profit you one day,Mat. 1 [...]. [...]. if you should loose your own soules? Is it, or wil it be any benefit, to haue large possessions [Page] on earth; and not a foot in heauen? high callings; and not to be called of God? a wise disputer in this world; and be dumbe before Christ at his com­ming? cloathed with purple, and fine linnen, and fare delicately euery day; and yet be found naked in the great day of the Lord? Therefore be friends to the word, procure it's liberty to runne, and doe you and yours runne after it too; for this shall one day be your best portion, and great reward.

And you that are of the tribe of Leui, and my brethren: Let me exhort you, as one vnfit to in­struct you, that you would quit you like men, and be strong: Preach in season, and out of season: pull out all the arrowes of Gods mercy and iudgement, forth of the Quiuers of the Law and Gospell; draw them betwixt the armes of power, and a sound minde; loose them from the finger of affection, let them flie with a will: and then intreat the Lord, so to guide them, that, like the sword of Saul, and bow of Iona­than, they may neuer returne to your hands empty. Be heard aboue, & seene below; let your liues shine before your doctrine, as the lightning doth precede the Thunder; so will your words pierce the dee­per, and cause your people quake and shudder amidst the Congregation. Haue care of the flockes, ouer which the Holy Ghost hath made you ouer-seers; for this wil be your ioy at your iourneys end, when you can truely say, I haue coueted no mans siluer or gold, I haue deliuered the whole counsell of God; Act. 20.26.27.28.33. and am free from the blood of all men. And when Christ shall come (who after a little while will come) be able to present your flocke, as a pure Virgine to him, [Page 42] spotlesse,Ephes. 5.27. blamelesse. He that doth this, shall shine as the Sunne for euer and euer; Dan. 12.3. but hee that is care­lesse, must vndergoe a heauy account, a fearefull reckoning.

And in conclusion, that which I haue said to one, I say to all; Learne, learne this lesson; set before you the glory prepared for you, and though you finde rubs in the way, out-skip them all; for your death shall be better then the day wherein you are borne; Heb. 12 2. &c. and the time of Christs second comming, of more worth then all the world. Trauellers must not conceiue what they, for the present, are, being in a strange countrey; but what they shall be, when they come vnto their friends, and eternall home; for that will cheere the sad heart, refresh the decay­ed spirits, cause a man to trusse vp the loines of his minde, and be trudging. Remember then, that thou cast thine eye forward, peepe within the vaile, and stedfastly thinke on the royall entertainment at thy iourneyes end.

Vse. 4 And shall they that are guided by Gods coun­sell be receiued vnto glory? May we not then ga­ther a ground of comfort to stay vs from immode­rate mourning for the faithfull departed?1 Thes 4.13. &c. I will therefore apply it to the present occasion. Be of good comfort for your friend deceased: she is not dead, but sleepeth, and is at rest from her labours; her fight is well fought, and she is diuiding the spoile.

But because of all things, immoderate affection vpon the like occasion, hath too much accompani­ed Gods best children; I will (as much as in me is) [Page 43] giue you some preseruatiues to preuent or expell a hopelesse, and (not to be endured) heartlesse mourning.

1 Why? what is she tooke from? and what is the world and all therein, but Vanity and vexation of spirit? Is it not a Sodom, where men burne in lust? an Egypt, where Israel is burthened by the vnmer­cifull Taske-masters? a Babylon, where the faith­full Iew hangs his Harpe vpon the Willowes, and singeth his Hebrew songs in a strange land? Where­to shall I further liken it? Why, to an Hospitall, where be both deafe, dumbe, lame and blinde; a ve­ry Pesthouse, where be many sicke of euery soare, die of each disease: Doth not the purple, red and scarlet tokens of sinne, that presage a certaine and a second death, breake out daily amongst the inha­bitants? Truely, it's a very Bedlem, pestered with fooles, filled with madde and franticke fellowes; who know not, either their owne misery, or can endure to be cured by the bottomelesse depth of Gods mercy: In a word, it's a sinke, a whirle-poole and colluvies of all vncleannesse. Shall wee then grieue, sigh and torment our selues, that our friends are remoued from so bad, and no better, an habita­tion?

Take a strict view of this world in her greatest beauty, being cloathed with greene, white, red and scarlet, with all variety of the choisest colours; the Rabbets and Lambes skipping and leaping in the pleasant valleyes; the fishes swimming and playing in the siluer-hewed streames of the purest waters; the birds singing and pruning themselues [Page 44] on the sprigs, and tops of the hills and mountaines; euery branch bearing fruit; each hearbe and flow­er, sending forth her sweetest smell of perfume: yet will not one pinching frost, Northren blast, or scorching heate, rent her purple Robe, wither her tender face, wrinckle her smoothest brow, and spoile her cleane of her well-tempered complexi­on? so that her rich attire and comely glosse, will but carry a cold report to the inhabitants heart (as Iosephs party-coloured coate, torne and all be-blouded did to old Iacob his father) being represented be­fore him, and be a meane to bring amaine, his gray or gay haires vnto the Graue.

But alas! we consider not, how the fashion of this world goeth away: we iudge better of it, then she de­serues by farre, and so, through mis-apprehension, we pierce our selues through with needlesse sorrowes. We send our sonnes from countrey to Court, from England to Ireland, in the naked expectation of some better preferment; and yet weepe, mourne and bawle, that our friends are gone from earth to heauen; and from forreiners in a poore cottage, to be the chiefest subiects in a glorious kingdome.

2 Againe, is not Heauen a house, where be many man­sions? and shall the Lord thereof want inhabi­tants? must such seats be empty & not replenished? why then; should he not loose the end and fruit of his creation? Dauids roome must not be voyde for euer; but at the time appointed, by his own person supplied. We must all of vs, in our turnes, vp to this Ierusalem; for Christ, our High Priest, will not haue vs absent: Heauen doth not admit a [Page 45] perpetuall vacuity. Ionathan cannot excuse vs at the great feast day, when our good King calleth for vs.

Soone after the Creation, men liued longer, that the earth might be peopled: Now towards the con­summation, they dye the sooner, that the heauens may be with greater speede replenished: Doe wee not see that a Father will sometimes part with his owne sonne, to be his friends by adoption? will not one kinde neighbour pull vp his tender plants, to pleasure, and supply the vaste ground of another? and shall Eden lye waste, the garden of our God? shall he want sonnes when wee haue any that can content him? or plants to replenish it?

3 What shall I more say? Is not euery faithfull per­son a pillar or poste in that heauenly house that is aboue? must they not then, by death, be cut downe out of the thicke forrest of this world? hewne forth of the craggy Rocke here below? and be carried and conuered from hence to heauen? otherwise, how should the Lords building, and Christs misticall bo­dy be perfected? When the materiall Temple was a making, was not matter fetcht from farre? And shall not the great Salomon aboue, gather his spiri­tuall stones and fetch his choifest timber from the foure ends of the world? Hee that is about to build, will hee not cut downe the most ancient Oke or Elmo? what if they would keepe off the beames of the scorching Sunne? shelter thee vnder their coole and (much to be desired) shade? beate backe the blustring and bitter showres, & stormes? Yet, downe they must, notwithstanding their [Page 46] profit, pleasure, or (the which man naturally af­fects) antiquity: otherwise how should the buil­ding begun be perfected, well edified? Gods plea­sant plants (we grant) on earth, by their presence and prayers, would yeelde the Church much comfort, benefit; but then the new Ierusalem would not at all be made perfect. Mourne not therefore ouer-much, for thy friends departed; for this were to grieue ouer-much, that Gods building goeth too fast forward.

4 And in conclusion; yet something more may be added to take away immoderate passion. Be not thy friends Trauellers, sea-faring men? are they not arriued and landed safe at the hauen of heauen? Neuer did poore Mariner (after hee had beene long absent in a strange land, in danger of ship­wracke, amidst the terriblest storme, pursued night and day by the cruell Pyrates) reioyce more to step off the hatches, to shore, at his owne home; then the faithfull soule, hauing beene tossed in this world, is, to depart from the body, to take posses­sion in the highest heauens, it's naturall coun­trey.

And what can I more say? Are not wee our selues come to the very brinke of lorden? must wee not one day (and that before long) land at the Key of Canaan? And shall not they and we then, for euer in glory and peace remaine toge­ther?

Ponder this seriously, beleeue it vnfainedly, ap­ply it particularly; and then, for thy friends de­parture (if thou canst) mourne immoderately.

NOw hauing spoke of the Text, what I purpo­sed; I perswade my selfe, it will be expected that I should say something in the praise of her, whose Funerals, at this present be celebrated; the which I am vnwilling, yet willing to doe: vnwil­ling, because it hath not beene my vsuall custome vpon the like occasion; and therefore I may giue offence to some in the Congregation: Againe, it is to be feared, that some Preachers imitate bad Law­yers (let this be no preiudice to the best,) who for a fee, will pleade and commend any cause, spea­king good of euill, and euill of good; making the heauens to lowre, grow darke, and shrowd themselues in a vaile of blackenesse; more like to weedes of mourning, then the persons, attired with their suites of sorrow, in the present as­sembly.

Yet I am willing to say somewhat; first, because I know for whom I am to speake, it's either God, or his seruant departed. God (I assure my selfe) as he would haue the name of the wicked to rot; so would he, that The memoriall of the righteous should remaine for euer: And, a true testimony is a good action, vnto which he hath (though not by way of merit) annexed a reward: why then should I in this thing be silent, if my heart be vpright?

Now for the person departed, I know in part with whom I haue to deale; and all that I will say, is either what I haue heard by the report of credi­ble persons, or haue knowne by my owne experi­ence, which is, either concerning her publique [Page 48] carriage, or priuate conuersation: of both the which I haue not much (though much might be said) to vtter.

[...]She, in respect of her birth and pedigree, shall of me receiue no praise (though, for any thing I know, in that commendable:) we are all of one blood; God little respects to commend that in any: and they are most honourably (as I perswade my selfe she was) descended, that are borne againe by the word and spirit; and where the Lord is silent, I wish to be silent also.

For her publique carriage, I haue heard that, which if I should at large relate, would much re­turne to her commendation; but it is so well, to the most here present, knowne; that I omit all, saue one thing; which is, that she was a Notary, and tooke the Sermons which she heard, by her owne penne. I know not what some will iudge of this action, but I hope the best cannot but giue it a Christian probation: shee did this, when as ma­ny (by much meaner then shee) come with their Fannes and Feathers; whereas (mee seemes) a Goose-quill would farre better befit their fin­gers.

But a priuate life is least subiect to hypocrisie; therefore I proceede to that. I haue beene credi­bly informed, that shee did in her Chamber re­peate to her Maid-seruants, the Sermons shee had heard and penned; Catechise them in the princi­ples of Religion; and, vpon euery fit occasion, would labour to season them with the true feare of the Lord. Againe, she spent (hauing health) three [Page 49] or foure houres in her priuate Closet euery day, in Reading, Meditating, Praying, and Writing. But what was the subiect? for otherwise to write is no great commendation: Amongst other things (all tending to good vses) she hath left (and that in no small volume) diuers disputations, that shee had with Separatists and Papists; her answeres; and what was her owne resolution in the controuerted opinions; annexing her reasons. Moreouer, (as one that expected the time of her change before it came) she left vnder her owne hand, what (if it might stand with her husbands good pleasure) she would haue performed; as diuers gifts to seuerall persons, both for cloath and coyne, in value a­mounting to a large summe; And her desire was, that there might be no blacks worne for her, at her Funerals, except by her owne house at the most, or in particular, by her deare and especiall friend; be­cause she had rather haue them receiue some pri­uate gifts of remembrance; and, in that she would not follow the common custome of the world: It was not couetousnesse, (I perswade my selfe) but conscience, that frustrated, in that respect, any mans expectation.

And thus hauing touched a few particulars; I come in briefe to mention, what my selfe can speak by experience: And that is, either in the time of her health, or sickenesse: In which former conditi­on, I not many times came into her presence, be­cause of the distance of our habitations: But for her apparell, it was so modest, not with gold put about, or broidered haire, that a curious eye could [Page 50] not iustly picke a quarrell at it: her speech was not much; her words well composed, and the matter such, as to a iudicious Auditor might yeeld com­fort, and in some thing administer profitable edifi­cation.

In the time of her sickenesse, I heard her neuer vtter one word, that fauoured of impatience: shee tooke all helpes willingly, that might haue restored her (if God had giuen the blessing) to health and her former condition: and in the receipt, she would pray, and desire others also, that God would blesse it to her. And she spake much in the commenda­tion of the Gospell; affirming, that all things, with­out that, were worth nothing. She left certaine Bi­bles to be deliuered to her daughters, with this writ on them; I haue said, that my flesh shall perish and rot: But the word of the Lord shall endure for euer: And blessed shall you be, if you constantly, vnto the end, de­light to seeke and follow that, with faithfull and true hearts. She also gaue a gift to the Pastor of that place, by which, she said, she would tye him, to be as carefull ouer the poorest sheepe in his flocke, as if he were the greatest Lord. Not long before her death, she said, that she hoped God would giue her power against the Enemie: (But alas! we many of vs, cannot tell, what by Enemie, is meant,) which phrase of hers, stroke into me a deepe suspition, that her change was neere at hand: For I haue alwayes obserued, that when Sathan most tempteth the truely-religious, they seldome recouer of that sicke­nesse: He hath great skill to discerne how Nature [Page 51] is weakened; and therefore taketh the fittest time for his purpose.

She prayed with iudgement and affection, not long before her desolution. In the which petitions, she vsed words and sentences, worthy of admirati­on, imitation. She mentioned the King in particu­lar; remembred his kingdomes and subiects, with others, (that for breuity I passe ouer) as her friends, kinsfolkes, and children.

These things I my selfe saw and heard, with ma­ny others, that were worthy to be recorded, and of the best practised. At which time I absented my selfe out of the chamber; neither after that, heard I her voyce, or saw her face; for within a short space she departed.

From all which I wish we may (for, I am sure, we ought to) learne instruction.

Laus Deo.

FJNJS.

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