TIMOTHIES TASKE: OR A CHRISTIAN SEA-CARD, guiding through the coastes of a peaceable con­science to a peace constant, and a Crowne immortall. Wherein I. Pastors are put in minde of their double dutie, and how to discharge it. 1. Personall, as watchfull men. 2. Pastorall, as faithfull watch­men. II. True doctrine is advanced. III. Tradi­tions discountenanced, & their rancour discovered. In two Synodoll assemblies at Carliell, out of two seuerall, but sutable Scriptures. This of 1 Timoth. 4. 16. and that of Actes 20. 28. Since concorporate, and couched with augmentation vnder their prime Head:

BY ROBERT MANDEVILL, sometimes of Queenes Colledge in Oxford, and Preacher of Gods word at Abbey-holme in Cumberland.

2 TIM. 4. 5.

[...].

AT OXFORD, Printed by JOHN LICHFIELD, and JAMES SHORT. An. Dom. 1619.

CELEBERRIMAE ACADEMIAE OXONIENSI, MATRI SVAE, AC PATRONAE (AMORE DVCTVS, NEC NON MO­RE) IN PERPETVVM OBSERVANTIAE TE­STIMONIVM, O­PVSCVLVM HOC DICAT, CON­SECRAT­QVE

ROB. MAGNADEVILLA.

INSIGNISSIMO VIRO DD. GOODVVIN Aedis Christi Decano & Academiae Oxonien­sis Vicecancellario longè dignissimo.

QUod ego homo tibi forsitan ig­notus & ex antro nescio quo obscurus erepens, Dignitatem Tuam in vestibulo statim hujus­ce operis Epistolio quodam au­sim compellare; hujus fiduciae afferenda est nonnulla excusa­tio, ne temeritatis simul & imprudentiae macula me­ritò me inustum iri quispiam existimet. Duae autem sunt inter caeteras potissimae rationes, quae me hoc tempore impulerunt, ut lucubrationem hanc tuo no­mini dicarem; Tum quòd patrono opus haberet, tum quòd talem patronum merebatur. Patrono certè o­pus est, cum ipse pater qui foetum hunc aleret & fove­ret praematura morte absorptus sit. De quo quid atti­net singula quae noverim hîc infarcire? quàm impen­sè opus Evangelistae peregerit fidelis Christi servus cùm veritatem propugnando, tum contradicentes im­pugnando; quantis ingenij, artis, gratiae dotibus ad mi­raculum fere excultus fuerit; quàm in sermone potens in vita pius, ut non modo sacrisiculos Missaticos & su­perstitiosos id genus homulos gladio spiritus fuderit, profligaverit; verum etiam & parochianos suos, Chri­stianos, ne quid asperiùs dicam, parùm probos negotia [Page] emporetica & nundinationes solennes, quas sine om­ni conscientiae scrupulo diebus Dominicis exercere solebant vniuersas, die Saturni peragere prudenti zelo et suaui cumprimis eloquio fecerit, coegerit. Haec in­quam & multa alia de authore ipso, quae sciens praete­reo [...], quia illius laudes una non capit pagina, quid attinet hic commemorare? Illud unum adjiciam, studia, vigilias, sermones, quorum nunc gu­stum praebemus, animum in divino opere planè inde­fessum, conatus (que) illius admodum foelices, quàm verè magnus vir f [...]erat, liquidò demonstrare. Nam vt Atti­cus ille orator appositè, [...]. Ejusmodi dubio procul terris invident [...] ingrati populi peccata, quae, si conjectura non sum vanus, effecerunt, ut hic veluti Phoebus alter, [...], summo quasiaetatis ver [...]ice & puncto meridionali positus, Oceano im­mersus occideret. Certe in scelere Iacob omne istud & in peccatis domus Israel. Cujus obitum heu nimis (si Deo allter visum fuisset) praematurum ut patria illius luge­bat tota, ita neillum lugeat sent [...]átve liber iste posthu­mus, potes Tu, vir clarissime, pro singulari humanitate & authoritate tua effectum dare. Orphanus hic infans est & fari vix potest quae sentiat, inter spem curam (que) ti­mores inter & i [...] as modesti patris germanus partus in lucem prodire subverebatur. Quare me rogatum ha­buit & facundia balbutienti postulavit, ut [...] cui­dam doctissimo pariter & dignissimo eum velim com­mendare, sub cujus tutela & patrocinio tanquam sub Ajacis clypeo ab invidorum & malevolorum quibus haec aeta [...] scatet, morsibus tutus delitesceret. Ego autē [Page] tam honestae petitioni, quantum in me est, obsecunda­re obni xè studens, (quòd ex philosophorū coryphaeo didicerim parentum & praeceptorum beneficia aequis non posse rependi officijs) quamvis to gatorum unus sim tan­tum non infimi subsellij, & oratorum longè pessimus, verum enimvero, cum Aristides ille mihi consulat mo­neat (que) [...]: non potui meipsum tem­perare, quin ad te ista scriberem, peterem (que) ut in cli­entelam tuam hunc libellum, qui talem omnino me­retur patronum, recipere non dedigneris, qui tantum habes authoritatis, ut possis; tantum prudentiae, ut no veris; tantum deni (que) humanitatis, ut cupias studio sorū hominum conatibus patrocinari. Id (que) feci eo luben­tius, quod gravislimus hic author, dum in vivis esset, Tibi toti (que) literatorum cohorti numerosae satis & no­bilissimae, quam Dignitas Tua non sine maxima laude moderatur, tanquam amoris & observantiae suae [...], ob vicariam quandam apud suos Brigantes illi ab Academia matre nostra concessam, hanc opellam su­am ipse etiam Academiae hujus florentissimae alum­nus consecraverat. Vale vir claris [...]. scitó (que) me unum esse ex ijs, qui pium affectum tuum in deum, charitatē propensam in fratres, & merita in ecclesiam suspicit & miratur. In Coll: Regin: scribebam 8. Idus Julij, anno reparatae salutis [...] DCXIX.

Dignitatis tuae Observantissimus THO: VICARS.

AD LECTOREM.

CArmina praefantur tali rarissima libro:
Haec praeter morem carminae, Lector, habes.
Defuncto, praeter morem, praestemus amorem,
Non est vulgaris, credito, talis amor.
Officium signare opus est, laudarier ipsum
Authorem, aut opus hoc, non opus esse scio.
C. R. R.

AD MAGISTRVM ROBERTVM de magna villa Apostrophe.

MAgna sonas, & magna facis, (vir maxime) rebus
Quam benè conveniunt nomina saepè suis!
Terrae parva haec villa dedit sed non nisi parva,
Coeli villa potest praemia magna dare.
[...] T. V. M. A. C. R. O. S.

TIMOTHIE HIS TASKE: OR A CHRISTIAN SEA-CARD.

1 TIMOTH. 4. 16.‘Take heed vnto thy selfe, and vnto learning, con­tinue therein. &c.’

THey are the wordes of a spirituall Father,1 Tim. 1. [...]. to his sonne, in the faith; Paul now aged to young Timothie, whom hee instructs in things that concerne his function as a Teacher, his conversation as a Christian. The former hee doth from the 6 to the 12 verse. The latter, from the 12 vnto the 16. In which hee coucheth and combines both. Let no man now thinke admonition vnnecessarie (not though he be the best of many.) For Timothie is heere ex­horted to follow that which by the Apostles owne testi­monie,Verse 6. hee had followed constantly. Let no man despise youth in a Minister if it bee authorized with competent gifts,Wisd. 4. 9. for wisdome is the gray haires, and an vndefiled life is the old age.

[Page 2] This Scripture doth branch it selfe into two parts. 1. An advice or exhortation. Take heed &c. 2. A motiue, or inducement inforcing the same. For in so doing, &c. 1 In the exhortation, each word riseth into a head. One doth opus imponere▪ enjoyne a taske of attention or Christi­an watchfulnesse, and that sollicite with a care & circum­spection, 2 Cave, Take heed or attend. An other points at the immediate obiect whereat this watch must begin, and that ordinate, orderly and answereable to the rule of Charitie which begins at home. Cave tibi, take heed to thy selfe. 3 The third doth onus apponere, annexe a further charge of feeding others, inferred by a necessary particle of conne­xion, & doctrinae, and to learning.

4 The last toucheth the omission or intermission of this duty, he must neither tyre, nor retyre, but manly march on, and stoutly hold out to the last gaspe. Permane in istis, continue therein. Thus Timothie is stirred vp and set on his way as Elias was foure times by the spirit.1 Kings 14. First to a di­ligent warynesse, and wary diligence, lest while the hus­bandman sleepes,Marke 13. 25. the enemie come & sowe tares amongst the wheate. 2. To an eminent and more then ordinarie sanctitie of life, for sedes prima, and vitaima, the best place, and basest life sort not well together. 3. To the care of a pastorall cure, whereof Paul saith, Quis idoneus ad haec? who is fit for these things? 4. To perseuerance in the good begun, for he beginnes ill, that goes not on; there­fore hauing put thy hand to the plough,Gen. 19. 26. looke not backe, behinde thee stands a pillar of salt.

The first thing is the care which Timothie must take, [...]. Take heed. or the watch, he is to set. The word imports in the originall a bent of mind, an intention of will, ioyn'd with a care and contention of the whole man, that his workes warre not with his wordes, and his deedes disgrace not his doctrine, whence this collection may be made, That vigilancie or heedfulnesse is a necessarie companion to all such as seriouslie commence a spirituall course, chieflie to Pastors and Superin­tendents as Timothie was. A doctrine which wants not [Page 3] the commendation of a threefold commoditie. 1. It is a gratious preseruatiue against sinne, deceiuing vs. 2. It is an antidote against troubles and crosse occurrences, lest they vnsettle vs. 3. It instils strength and pith into all o­ther duties, and parts of Gods worship; without which, they be either wholly omitted, or but hoverly done, by which they are quickned, cheered, and well ouerseene. These three things in their order handled, you haue my purpose in this first head.

First it preserues against the deceits of sinne.

Watch,Math. 26. [...]1. and pray, to begin (with Christs owne speech) lest you enter into temptation. What other is the drift of the Prophets demand (directing the whole Church in one mans person) wherewith shall a young man clense his way?Psal. 119 [...] by taking heed thereto according to thy word; this seede is rife, and many whers ranke sowen, yet growes re­formation but thinne and rare, because little or no heed is taken of the stonie,Math. 13 4. 5 6 7. thornie, and high-way hearers. How often is attention commanded and commended vnto vs by our Sauiour against intemperancy and worldly cares?Luke 21. 34. by Saint Peter, 1 Pe [...]. 5. 8. that the life breake not out into licenciousnes? By the Authour to the Hebrewes,Heb. 3. 12. that the heart with the seuerall affections, may from time to time be held in awe? What was Pauls counsell to the Corinthians?1 Cor. 10. 12. hee that stands, let him take heed lest he fall: either it was the Apo­stles purpose to bring men into a needlesse feare, or too much heed cannot be had. But good men haue fallen, Pa­triarkes, Prophets,Iude 5. 6. Apostles, yea (better once then th [...] best of men) the Angels kept not their first estate. This Apostle writing to the same people,1 Cor. 16. 13. wills them to watch, and hee puts on the Thessalonians in the former Epistle,1 Thess. 5. 6. lest they sleepe as others doe, who were rockt in a cradle of deepe securitie. By immoderate sleepe, the humours of mans bo­die are so dissolued, that naturall heate is thereby much a­bated, and in time quenched. So fareth it with the drowsie and slouthfull soule, wherein wicked thoughts being bred [Page 4] and multiplyed, quench the heate of holy affections, and so separate man from God.Wisd. 1. 3.

Christ doth checke his heauy-headed Apostles, Math. 26. 40.Math. [...]5. 12. And those foolish girles fore-shewing the time of their preparation, leaue a caveat to all, that they spend not these houres in idle adoes, which God hath giuen to gaine their blisse. Of vapours that arise from the stomacke or heart, (say Physitians of the body) and ascend vp into the the braine, proceedes sleepe: so the vapours foaming and reaking out of the secure and carnall heart, send a spirituall slumber ouer the whole man, as the Physitian of our soule infallibly defines,Verse 19. Math. 15. Against which the wise man giues this prescription,Prov. 4. 23. Keepe thine heart with all dili­gence, for from thence commeth life. Whereunto adde that of Paul in the latter to Timothy, 2 Tim. 4. 4. and it will adde great strength vnto our ward. Evigila t [...] i [...] omnibus, watch thou (saith he) not in some few onely, giuing way to other, nor in many, omitting some, nor in most, passing by the rest; but in all watch thou in all things. A hard saying, who can heare it? What action is heere excluded? What occasion is not meant? What place can bee exempt? Or who are the persons for whose presence wee ought discontinue or breake off our watch? But to whom speakes the Apostle this? A man meerely? If so, then watch in some things had beene enough, and scarcely allowable, but Timothie was more, a man of God. To whom speakes the Apostle this? a Christian? if so, then watch in most things had beene enough, and hardly tollerable, but Timothie was more, a guide to such: to whom speakes the Apostle this? some Angell? if so, then watch in all things were charge enough. A taske best fitting those pure spirits, which most approximate God in dignitie. To Timothie then a keeper and teacher of his brethren, in him to vs, in vs, to others is this precept giuen. Let vs first amend in ourselues the contrarie securitie, and so commend this du­ty to others.Reasons of heed▪ fulnes drawne from Christs t [...] ­ing the houre whereof is im­minent but not▪ knowne

But they must be motiues of no small moment that fa­sten [Page 5] such strictnesse on vs, or them. Take heed (saith our 1 Saviour Christ) watch and pray for you knowe not when the time is.Mark. 13. 33. Be sober and watch (faith S. Peter) the reason followes, for your adversarie the Divell as a roaringly on walketh about, seeking whom he may devoure. Satan is an enemie, and such an enemie as admits neither truce, nor at­tonement. The houre of Christs comming is vncertaine,1. Pet. 5. 8. & 2 as vncertaine,From the nature of our adversary. Who is. as is the onset of the theefe: is it not then high time to take heed either that Lyon devoure vs, or this houre come vpon vs vnawares?

Epaminondas (a renowned captaine) hauing foūd one of 1 the watchmen fallen asleepe thrust him through with his sword,Sedulo [...]. and being chid for so severe a fact, replied: Talem [...] eumreliqui, qualeminvent. I left him right such a one as I found him.Mark. 13. 37. That which Christ our Captaine said vnto his Disciples hee saith vn to all that lie in this field of christian combate, watch. Sure we are that he will come (as did E­paminondas) in his owne person to search and see how wee keepe our watch. Wee must therefore attend and looke to our stand, least comming suddenly, hee finde vs sleeping, which if he doe, relinquet tales, quales invenit, he will leaue vs such as he findes vs. Since he h [...]th threatned to cut such in sunder,Luk. 12. 46. and to appoint them a portion with the vnbelee­vers. Were the adversarie onely sedulous in pacing this earth and had no power, or strength to hurt, our case were 2 other,Powerfull. but he is like that Leviathan whom Iob describes,Iob. 41. 17. when the sword toucheth him he will not rise vp, nor for the speare, dart, nor habergeon. Had he force only and no 3 fraud,Politike. or power without pollicie, we need the lesse suspect him: but he is as politike, as powerfull, being that old ser­pent, whose wisdome is perfected by long experience; could he be satisfied with some small revenge, or were the body alone, to beare the smart of all, it were another mat­ter, such warinesse were lesse needfull, but as he was a mur­therer (aswell of soule as body) from the beginning: so his inveterate rage keepes him in continuall motion, causing him not only to prey on such as he vsually meets, which li­ons [Page 6] 4 for hunger sometimes doe: But this Lybard of meere malice pursues mankinde,Malicious and seeks out of rage towards God to teare his image. What made the Romans so care­full and circumspect waging warres in Italie against Han­niball? the nature and disposition of the enemie: for in him was courage and boldnesse to vndertake dangers, much counsell and policie in the midst of perills: hee had a body indefatigable by labour, a stomacke invincible, the fore­mest in conflict, the last in retreat, there was in him an in­humane crueltie, more then Punicall perfidiousnesse, no truth, no holynesse, no feare of the Gods, no respect of oath,Iob. 7. 1. no religion. Our life is a warfare on earth: the maste­rie for which we contend, and striue in this warfare, is a matter of more moment then was theirs▪ the things where with their enemie was furnished, are much more found in this hellish and infernall Hanniball, who for his power, is not to be matched, for his wisdome, not to be sounded, for his malice not to be appeased, and vnweariable in all his 5 endeavours. He hath more gainefull advantages of vs, thē Hannibal had of them:Wanting no war like advantage, nor will. to vse it to his best fur­therance. First Personall, we being flesh and therefore weake, he, and his complices, moe for number, since a legion possesseth one; more mightie, being powers more maliciously bent, because spirituall wickednesses, they invisibly repaire,Mark. 5. and retire at pleasure, hauing perso­nall accesse vnto our spirits;Ephel. 12. we sensible, and sensuallie al­waies open to their assaults. 2. Reall hee profers so faire howsoever he performe, pleasures, profits, preferment, and what not? all these will I giue thee, if thou wilt fall downe and worship me.Mat. 4. 9▪ 3. Formall as better discipline, and or­der of fight, no mutinous sound is ever heard in Satans campe,Math. 12. for he is not divided against himselfe. In ours the frogge contends with the mouse till the kite himselfe be­come vmpire, we being not only at ods with our fellowe souldiers,Rom. 7. but fostering dissentiō within our own bowels. The manner of his fight is secret, and manifold, such as no man throughly can vnfold generally with the Polypus (that to compasse his prey) carries a semblance of the rock [Page 7] neere which he lies, he applies his temptations to the state, temper, and inclination of every man. With the Panther he hides his deformed head till the sweet sent haue drawne other beasts into his danger; I meane he allures men with the sweetnesse of pleasures, masking the monstrous and deformed head (1) the end thereof vnder some guilded shewe of goodnesse,Gen. 3. 5. or some disguised shape of sin.Cloathing vice with a vi [...]grd of vertue [...] drunkennesse with brothe [...]ly fellowship, co­vetousnesse with christian provi­dence, &c. Some­times hee assaults vs fiercely,2. Cor. 11. 14. as a lyon in the open field, o­ther whiles he seemes to sooth vs in our good intents,Iohn. 2. 16. transforming himselfe as the Apostle saith.When his [...] is to frustrate that intention, and depraue our good purpose by perverting the manner, corrup­ting the meanes or altering some circumstance to marre the whole worke and make it worthlesse. If he cannot conquer Attalanta by speed of foot he will goe about to giue her with golden fetters, casting out three bals of gold (the lust of the eye, the lust of the flesh, & the pride of life,) for her to gather, whilst he gaines the prize, and depriues her of the garland of eternall happinesse. This cursed Cha­meleon turnes himselfe into all colours, to the end he may infin [...]ate vnder some. 4. Accidentall, as place, time, sun, winde. They are aboue vs in the high places, wee beneath and faire vnder them: they assault vs when we are solitary, secure and (which bewraies greatest cowardlinesse) when we are asleepe. In the sunshine of prosperitie, who sees not how subiect man is to pride, presumption of Gods loue, loosenesse, coldnesse in profession, contempt of others, cō ­fidence in outward things, & hope of too much assurance? If any adverse winde blowe cold on his patience by cros­ses, on his continuance by tribulation, or on his peace of conscience by inward guiltinesse,Eph. 6. 12. as prone he is on their side to doubt of Gods favour,2. Sam. 12. distrust his providence, grudge at his designes,Psal. 30. 7. and seeke redresse by vnlawfull meanes.Ion. 4. 4.

Besides the world is on his side,1. Sam. 28. 5. 7. 8. and there lye vires & vi­rus, much both power, and poison to infect some Acham, 3 to entice some Balaam, From the world which is 1. de­ceitfull. and withdrawe Demas from the worke of the Lord. Who walkes in this wildernesse, and wanders not? Quando (que) bonus dormitat Homerus, the most watchfull,Iosh. 1. 21. sleepe and slippe sometimes.2. Pet. 2. 15. A whole navie of ships may surrow the Ocean,2. Tim. 4. 10. and scarce one bee endange­red, [Page 8] 2 but of soure, or fewer soules failing on this glassie sea of the world,Dangerous. hardly one can make escape in this desert, we are beset on every side. On the right with faire faced shews fit to allure; on the left, with cares, and crosses, of force to dismay; before with example, strong to seduce; behinde by censure eagerly pursuing, he that is not puf [...] vp with her fa­vours, nor danted with her frownes, that can picke good out of the evill of example, and burye her censures in a christian contempt, so that no one of these, nor all these teare his saile, or turne his helme; Hunc dignum spectatu arbitramur. That he shrowdes a great wonder in a little world, and may safely beare a pea [...]elesse treasure through perilous pathes.

4 But the malice of the world, & of the God of the world, Satan,From the flesh which is false & fraile. might both be borne, if a domesticall and inward friend, with whom we repast daily, and nightly repose our selues, the flesh I meane, wherewith we are clothed, and clogged, did not conspire, and partake with them against vs. This is the Delilah which reveales Sampsons secret to the Philistines. It is not an open enemie that doth vs this dishonour,Ps. 55. 12. 13. for then we could the better beare it, neither is it a professed adversary that doth magnify himselfe against vs, for then peradventures we could hide our selues from him, as looking for nothing from such, but adverse and e­nemie [...] like dealing. But it is a companion, a guid, a famili­ar frend, with whom we take sweet counsell together, and repaire to the house of God as friends: one nearer & dea­rer, then alter idem, a second selfe, now a kingdome, or house, that is devided against it selfe, cānot possibly stand. Who more mortified then he who chastned his owne bo­dy? &c.1. Cor. 9. 27. Notwithstanding with diligence hee vehemently exclaimes, O wretched man that I am who shall deliuer me from this body of sinne? so hot is the skirmish, so fierce the conflict, betweene the flesh and the spirit.

If then we haue such an adversarie as is for power, vn­matchable, for wisdome vnsoundable, for malice implaca­ble, and vnweariable in his indeavours. If besides the siege [Page 9] of forraine enemies, wee beare a Sinon in our bosome, that opens the gates of our sences, for troupes of temptations to enter in▪ the counsell of our Apostle here seemes (I had almost said) more then necessary that good heed be taken, to decline such mischiefs as they meet withall, who take not heed. This lesson we might learne in natures schoole did we but marke the face, & fashion of brutish creatures, which haue this ingrauen & giuen of god, to beware of mischeife, & defend themselues from annoyance. What prudence is showen in civill gouerment? What policye or successe in Martiall exploits? What foresight or prudence, in secular dealing? What progresse in the affaires of faith without heed? what man is he that desireth life, and loueth long dayes for to see good, that (to attaine a tast & experi­ence of such things, as may make his dayes delightfull, and his delight good) would discharge dutie to God aright, & carry himselfe vpright before men? Let him with that princely and royall Prophet, invre himselfe to take heed vnto his waies. Such warinesse is good wisdome though it be as manicles vpon their right hand,Psal. 39. 1. to the worldly wise. Can a man touch pitch without defilement? walke in the world without worldly affections? Liue in the flesh and warre against the flesh, except hee attend and take good heed?

Ha [...]d facile est, tribulos & spinas inter euntem,
Illaesos habuisse pedes, illaesa (que) crura.

It is hard for a man walking amongst thistles and thornes to safegard himselfe from sharpe gratulations.

Imagine two men fraught with some knowne treasure, were to passe through as dangerous and suspected a place, as our border hath sometimes bin, would they not, if they were circumspect, looke warily to their way, and cast their eies on each side, least suddenly they were surprised? would they not prepare themselues, sometimes by fight, other whiles by flight, to escape danger? Vita haec via est, our life is the way wherevnto we are to look, the soule is the trea­sure, then which (of all things that are had in price) what is [Page 8] [...] [Page 9] [...] [Page 10] more pretious? Here Divells lie in ambush by legions, to bereaue vs, and disordered appetites giue many onsets at times,R [...]sist the Divel Iam. 4. 7. Fly fornication. we must purchase safetie by resistance, sometimes by giving ground we gaine our peace.

That thing would surely be had in great request which could eyther prevent sickenes,1. Cor. 6. 18. or remoue it with least dan­ger, yet cannot that secure (which rescues for a tin) the body from death. But the prevention of sinne, b [...]ore it ceaze, or the abandoning thereof before it come to perfe­ction, causeth not only a momentany health, but a perpetu­all safety of the soule. And yet see how our corruptiō mis­placeth our care.Ier. 6. 20. To saue the one, men will seeke remedie be it never so rare, never so deare, were it to be fetcht with incense from Sheba, Vt corpus re­dimas ferrum. &c. arida nec sitiens ora &c. or sweet Calamus from a farre coun­trie. They will sustaine, and abstaine: Sustaine what lan­cing, searing, mangling, and mutilating of their bodies? They abstain from that they most desire. But for the health or safegard of their soules,Take heed men thinke it a bondage to take heed. Wee will not conquer our patien [...]e to disgest two syllables though the receit promise as happy an effect, as is the salvation of our selues and others. Must it not needs be a speciall good thing, whose contrary (to wit carelesnesse, or security) is such a mother of mischief?Gen. 19. 33. Solomons wisdom, Lots integritie,Gen. 9. 21. and Noahs sobrietie felt the smart of this Serpents sting. The first was seduced, the second stumbled, the third fell, whiles the eye of watchfulnesse was fallen a sleepe. Sed cur ist a dicimus, cum maior a noverimus? Heauen and earth, and (sometimes a heauen on earth) Paradise, can all record, what want of attention hath wrought in them, transforming Angells, disparadising our Parents, & glea­ning Iudas from amongst his fellowes. If any calling what­soever could priviledge, Iudas was billed amongst the twelue, If inward perfection, or original excellency, Adam was armed with the righteousnesse of his creation. If any place or presence could secure, then heauen, the throne of God, his presence there, whose brightnesse they beheld, had kept those aspiring spirits in their first, and best estate, [Page 11] but Nusquam est securitas, fratres, nec in eoel [...], [...] in para­diso, multo minùs in mundo, in coelo enim cecidit Angelus sub praesentia divinitatis, in paradiso Adam, de loco voluptatis, in mundo Iudas, de schola salvatoris; Securitie (my brethe­ren) is found no where, neither in heaven, nor paradise, much lesse on earth. Satan fell as lightning from heaven, the deitie on looking; Adam out of Paradise, the place in­grossing all earthly pleasures, and Iudas slipt out of our Sa­viours schoole into Satans cell. I could tell you here why Sampson so strong,Iudg. 16. became so weake, as to bee inveigled with a woman.Mat. 26. 6 [...]. Peter so confident, proued such a coward as to be shaken with the breath of a Damsells mouth.2. Sam. 11. [...]. Why Dauid soe holy slid so vnhappilie, Whilst his eye bewrayed his heart, and his heart gaue eare to that hastie message. Nemo securus esse debet in vita, quae tota tentatio nomina­tur. No man must be secure in this life where temptations bid perpetuall battle, le [...]t that inversion proue subversion, vt qui fieri potuit ex deteriori melior, non fiat etiam ex meli­ore deterior, that he who of worse might become better, do not fall from better to worse. Wee must not bee like to Agrippa's dormouse which would not awake, till beeing boyled in lead, the heat caused her to vnseale her eyes; but rather wee ought to resemble those who were wont to sleepe with brasen balls in their hands, which falling on vessells purposely set at their bed sides, the noyse did dis­swade immoderate sleepe: So, and more watchfull then. was he,Ps. 119. 148. who (to keepe his heart in vre with God) made the Commandements his meditation;Psal. 5. 3. not in the morning only, and that early, and all day long too, but (when hee should haue taken his rest, as others doe) his eyes preven­ted the night watches: yea his manner was to rise at mid­night (when others slept) for to giue thankes.Psal. 119. 62.

It is storied of Sampson, that when Delilah was set on worke by his enemies,Iudg. 16. from the 5. verse to the 22. to knowe how he might bee bound to doe him hurt, he dallied a while first with seauen withs, then with new ropes which he brake as threds, &c. In the end importunitie made her mistris of his minde, and him [Page 12] miserable: for when shee had caused the seauen lockes of his head to be shauen, hee was afraid, and troubled at the voice, which said; The Philistines bee vpon thee Sampson. Then awaking out of sleepe, and thinking to goe out, and shake himselfe, as at other times, hee could not doe as hee had done, therefore they tooke him, and put out his eyes, bound him with fetters, and set him to grinde in the prison house. ‘Mutato nomine de te fabula narratur.’ Change but the name, and each christian is the man whose strength lies in the lockes of heed-taking and attention, which so long as they are preserued and kept in vre, the Philistines, his fore-named enemies, cannot prevaile, but if a rasor of securitie come over his head, and shaue his haire, (the Divell I meane secretly stealing his heart from his true treasure, and set it on other strange delights) then Sampson like, he becomes weake as other men, the voice of pleasure allures him, the voice of profit intangles him, hearing that voice,Vers. 17. in the 6 of Ieremie, which saith; take heed to the sound of the trumpet; hee answers as they say there. I will not take heed. Then the enemy of the soul takes him captiue, puts out, or bleres at least, for some space,1. Ioh. 2. 16. his eyes, his affections are then fettered, and grinde he must to that lust of the flesh, that lust of the eye, & pride of life, which he before had in subiection. Satan sent a De­lilah to lull Paule in her lap, and binde him with withs of greene delights, [...]. Cor. 12. 7. but his watchfull soule displeased deepe­ly with that flesh-pleasing force complained thereof, shaked himselfe, and so found ease. Lot so long as his soule was kept waking by the city of Sodome, brake with ease those ropes of vanitie, which drew destruction on the cittie. Sed qui in ipsa ciuitate peruersa i [...]stus fuit, in monte peeca [...]it, he that walked vprightly in the midst of that per­uerse, and forlorne place, fell downe right in the moun­taine. Sinne is that to the soule,Ioel 2. [...]0. which putrefaction is to the natural bodies, as in nature three things preserue there­from, heate, cold, and motion: so the same through heed­fulnesse [Page 13] preserue the soule from corruption. First, inten­siue 1 heate, and drynesse hath a hindering hand in this busi­nesse; so whilst attention keeps the heart frequent, and fer­uent in prayer, no aire of temptations can corrupt the soule. Thereupon Christ tels vs, [...] Math. 26. 41. that if we watch and pray, we shall not enter into temptation. 2. Cold that is out­ward is another let, or preseruatiue, because it resists extrin­secall, or outward heat, which hath the chiefe stroke in the worke. The aire of affliction is cold, and causet [...] many to fall away. yet warily drawne in,Math. 43. 21. and wisely referred to the right end, it breedes good blood in distempered bodies, causing them with diligence to seeke the Lord. Againe,Hosea 5. 15. the neighbour-hood of cold Christians, and cohabitation of lukewarme professours (by a spirituall antiperistasis) warme some the more. Lot was the forwarder amidst theGen. 5. 19. frozen Sodomites: Enoch walked with God alone,Gen. 5. 22. when others went from him. Noah in his generation sought the Lord, by the practice of faith and repentance, when all the world forsooke him, and made way by their wicked pra­ctice 3 to their destruction. The third preseruatiue in na­ture, and naturall things, is motion, which hath the like ef­fect in our soule affaires. For this cause the Apostle ex­horts vs not to be wearie of well-doing,Gal. 6. 9. wherein also this text requires continuance; the aire doth euer moue in his Region, so ought we in our seuerall stations, alwayes be exercised in the course of godlinesse. No mosse stickes to the rowling stone, which if it laid still, would be ouer­growen: standing ponds gather skumme, whilst murmu­ring brooks runne filth-free. The neglected plant, (be it of the best) either dyes, or frustrates hope. An vntilled field (be it of the fertillest) brings forth weedes, briers, thistles. You wote why Aegistus became an adulterer; Desidiosus [...]rat, he was entomb'd before his time,Otium viv [...] hominisse­pultura. for idlenesse is the graue of a liuing man. The crabfish is desirous of Oy­sters, but because she cānot perforce open them, she watch­eth the time when they open themselues, & then thrusting in her clawes shee speedes her selfe. There is a time when [Page 14] mans heart is shut vp, and kept so close, that sinne cannot ceaze thereon, nor enter therein, a time when it is more o­pen, and apt to receiue the infectious impressions of lust, anger, envy and the like; Which Satan obseruing by his di­ligent attendance, [...] Sam. 11. ensnares the soule, as he did Dauids, who first slept securely on his bed, then paced it idlely on the roofe of his palace, when he should haue gone forth to the battell, and displayed his banner against the enemie. Hee that lookes to his feet, and numbers his steps in a slipperie path shall set the surer, whereas he that sets he lookes not where, must needes-slip, and fall the oftner.

2 Secondly, as it preserues from sinne, so it is an antidote against crosses,Prov. 9. 17. the fruite of sinne, as Moses makes them, Deut. 28.Where the curse of GOD [...]aunts the wic­ked (as it were a fury) in all his wa [...]es. If he bee in the Citie it at­tends him there, in the field it hovers ouer him, comming in, it accompa­nies him, going forth, it followes him at the heeles, and in trauell it is his commorade. If it destaste not his doughe, or empty his basket, yet will it fill his store with strife, or swallow the wrath of God with his sweetest morsels. It is a mothe in his wardrobe, murraine amongst his cattell, mildew in his field, rot amongst his sheepe, and ofttimes makes the fruite of his loi [...]es his greatest [...]eart [...]break. Stolne waters are counted sweet, and hid bread is pleasant, but this pleasantnesse ends in painfull accusati­ons, and secret checkes of conscience, those waters coole loue, quench the spirit, and both may breed that distresse of minde,Prov. 18. 14. wherewith no worldly crosse may compare.Prov. 14. 17. For the spirit of a man will sustaine his infirmities,2 Sam. 2. 23. but a woun­ded spirit (a burden importable) who can beare it?Prov. 13. 10. Vers. 16. 17. &c. To proceede from inward troubles which are lesse seene to those which are outward and better discerned; Some finde that true in proofe, which Solomon speakes by way of Pro­verbe, he that is hastie to anger, committeth folly, and fol­ly sometimes commits him to be cooled within the prison wals, and the busie-bodie is hated. Can Elyes education but breed ill blood in his prosperitie? Is not pride the Mo­ther of contention? contention of discontentment? and shall not he that loues pastime be a poore man? What di­lapidations and alienating of states, doe prodigall and in­temperate Heires make, causing auncient houses to spew out their owners, and teaching their lands to deny their [Page 15] names? Hell should haue no suburbes on earth, if rash and and vnripe contracts did not maintaine marriage broyles. The malefactor on the ladder, taking his farewell of the world, leaues this Cave for the best Legacy he can bestow, take heed (saith he) of this or that vice (naming some) whereon he layes the guilt of his vntimely death. To whom is woe?Prov. 23. 29. 30. to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? search and see if these bitter fruits doe not follow such as delight in drunkennesse, the beggers burden. If David had beene as circumspect at that one time, walking on the roofe of his house, as he was at other, hee might haue walked free from that anguish and reproach,Psal. 51. 3. 8. which afterwards did find him out. It must needes be seene by this time, that by heed-taking, some escape the crosses which enormous demea­nour draw on others. The Saints in this life haue no super­sed [...]as against all incumbrance; for sometimes troubles come towards them in troupes,Psal. 34. 18. multae tribulationes iusto­rum, many are the troubles,Were these troubles not ma­ny, or that many, no troubles, 1. fewer, or more affecting nature, they should distract the lesse; but many troubles may perplexe a weake mind, possesse a wicked with opinion of being a good thing, not to be a good man, therefore the spirit elsewhere appeaseth the one, and spites the other. The righ­teous shall escape out of trouble, an [...] the wicked shall come in his stead. Prov, 11. 8. If then troubles dismay, yet may hope of deliuerance bearten, 2 Deliuerance more certaine, that from the Lord. 3 From the Lord more acceptable, that out of fauour. 4 Fauour more gratefull, that findes rid­dance out of all. And 5 (which graceth all the more) the wicked shall come in his stead. of the righteous; but the right manner of taking, and entertaining them, and how wisely to mannage them to our best aduantage, is a myste­rie worthie light and labour, a priviledge enioyed by them alone. Euill tidings throng vpon Iob, Iob 1. 14. 15. as if they had striuen which should come first. Whilst one was speaking of the stealth and slaughter of the Shabeans,Verse 16. an other Messenger, hotter then he comes, the fire of God is fallen from Hea­uen, and hath burnt vp thy sheepe, and seruants, and hath deuoured them &c. Neither had the third ended his rueful relation,Verse 17. till the most mournefull accident dispatched the fourth.Verse 18. 19. Thy sonnes and thy daughters were eating, and drinking wine in their eldest brothers house, and behold [Page 16] there came a great wind from beyond the wildernesse, and smote the [...]oure corners of the house, which fell vpon thy children, and they are dead &c. See what a table of euill tidings was prepared for a righteous man. A single crosse lesser then the least of this kinde, hath disquieted, yea euen amazed some; imagine then (in my silence) what one more then tripled, and without respit would worke with the strongest patient. How was Baltazar daunted, when in the height of his royaltie, and amidst his mirth, that feare­full hand writing was seene of him? was not the Kings countenance changed?Dan. 5. 6. did not his thoughts trouble him, so that his ioynts were loosed, and his knees smote one a­gainst the other? What if an inferiour, nay no true, but a fained affliction be found of force to disorder the ranke of vnarmed passions?Esth. 3. 5. Though Haman be promoted by A­hashuerosh, and placed aboue all the Princes that bee with him, though all the Kings seruants bow their knees, and do reuerence to the man whom the King will honour, yet can­not all this honour, and promotion please and content him; if Mordecai, but one, a meane one, and a stranger, de­ny him homage.1 Sam. 25. 37. If Nabal but heare of his wife Abigail, how nigh death he was, and neere to haue left all, his heart will dye within him after the retreat of death, his feare will transforme him into a stone. Contrary, the forewar­ning of Agabus did forea [...]me Paul, I am ready (saith hee) not to be bound onely, (for these being assoone digested by him as named by the other, hee singled out in his owne conceit,Act. 21. 11. 13. and there hearing a harder, and more terrible en­counter, to wit death) but also to dy at Ierusalem for the name of the Lord Iesus. See you not that some one distur­bance dasheth all other delights and maketh their life i [...]k­some, perhaps loathsome? witnesse Achitophel inferring that cursed conclusion vpon crossed premisses when hee hanged himselfe.2 Sam. 17. 23. Againe attention, and expectation of change dulls the edge, abates the force, and allayes the tartnesse of suddaine vexation.Affliction wee [...]ffect not (for there is no tast in the white of an egg) yet doe our affections increase our af­flictions, throu [...]h securitie in not preueting, whilst we may, way [...] wardnes in not entertaining them as wee ought, or want of wisdome [...] not entertaining the as we might doe onely the watchfull are wise, and the wise watchfull, to p [...]event some before they fal [...], Math. 28. to welcome other by preparation Luke. 23. to reape a ioyfull haruest after a teary seede [...]ime, by taking thank­fully, disges [...]ing patiently, and burying all in the hope of a good issue. Let here retire your at­tention, and my speech to visit Iob, in those sharpe visitati­ons [Page 17] of his, we shall neither finde him a Stoicke so much as to feele vacancy of passions; (for he rent his garments, sha­ued his head, and fell vpon the ground,) nor so little a chri­stian, as to entertaine deiection of minde, in so sore trialls. Iob. 1. 20. The Lord giueth, and the Lord taketh away, euen as it pleaseth the Lord, so come all things to passe, blessed bee the Name of the Lord. It wrought stupiditie in secure Na­bal, which wrung praise and patience from watchfull Iob.

To all these things there is an appointed time, and one thing must be in request at all times, to wit, that one which is necessarie; the former as men wee gather by obseruation of things naturally accomplished, voluntarily done, or ne­cessarily endured; the other we must beleeue as Christi­ans. In a quiet state wee forget God. In a troubled, wee thinke God hath forgotten vs, Psal. 77. In a calme, wee are too prone to presume, in a storme, too too abiect to de­spaire. He that said; In my prosperitie I shall neuer be mo­ued, was presently troubled vpon the change, Psal. 30. not vnlike the bladder, that is forth-with swolne with a puffe▪ but incontinently shrunke with a pricke; how needfull now is heed-taking, and circumspection in all estates? in aduersitie against vnsettling, and backsliding. in prosperi­tie against loosenesse, and too much hope of assurance. There can be no stabilitie in our affections, no stayednesse in any state of life, no constancie kept in a Christian course, before we haue learned this briefe summe, and summarie abridgement of all dutie,Heb. 3. 12. to take heed.

Thirdly, this heedfulnesse puts life and strength as hath beene said, into all other parts of Gods worship. The skil­full Pilote beholds all the parts of Heauen continually, that so hee may at all times accordingly, guide, and direct his ship; so ought the carefull and wise Christian, giue diligent 3 attendance, to all such meanes, as God from Heauen hath reuealed, to land him in the hauen where hee would be. Take heed to thy foote (saith Eccles.)Eccle: 4. 17. when thou enterest into the House of God. Our Sauiour giues further directi­on for our carriage, and abode there, when hee saith, [Page 18] Take heed how you heare.Luke 8. 13. Men weare Gods threshold, without looking to their feete, that is, what affections they come withall, they wearie him with their idle presence, not caring how they demeane themselues. The proud en­ters, and profits not, because he takes not heed to his feete; for God resisteth the proud,Iam. 4. 6. and giueth grace to the hum­ble. The malicious and wrathfull enter too, but without fruit; for the wrath of man doth not accomplish the righte­ousnesse of God.Iam. 1. 20. Vnbeleeuers ioyne themselues to others, in the exercises of Religion, but with so ill successe, that the word which they heare, profits them not, because it is not mingled in their hearts with faith.Heb. 4. 2. The conceited Laodi­cean (being full afore-hand) enters heere, and is no more edified then the other,Luke 1. 53. for God fils the hungry with good things, as for the rich and opinatiuely righteous, he sends them empty away.Psal. 42. 12. & 84. 2. Few come with that good thirst, and holy hunger which Dauid had; few with Maries care, to lay vp in their hearts.Luke 2. 19. 51. Many banish attention out of their eares, most bring no purpose to practise ought. What mar­uell therefore though such depart as emptie of heauenly wisdome, as they came voide of holy desire. Sobrietie is a commendable, and seruiceable vertue in the life of man, to order and keepe the same in frame; yet this without atten­dance, and looking to, may be lost,Gen 9. 21. or at least depart for a time,1 Pet. 5. as it did from Noah. Therefore Saint Peter, to backe and strengthen the moderation of affection, and conversa­tion, requires the attention of the minde, that so the ene­mie, through his vigilancie, neither withdraw vs from the good which we would, and he impugnes; nor draw vs to the euill we would not, [...]phes. 6. 13. and which hee importunes vs to. Pauls Panoplie or Christian armour, is so necessarie a fur­niture, as no man can with safety want this; Notwithstan­ding when we haue put on, not a part, but the whole, and haue had proofe thereof,Verse 28. by withstanding the enemie, yet are we warned to watch withall, that we may stand fast: So necessarie is vigilancie, euen to an armed and weaponed Christian, that without it, he may be driuen from his stand, [Page 19] as were our first Parents, in that state wherein they were likest to haue with stood. Prayer is the highest linke in that golden chaine,Rom. 10. 13. coupling saluation to the soule of man, yet will prayers be few, and those frozen too, where no heed is giuen to our selues;Math. 26. therefore doth Christ ioyne invocati­on, and attention together,1 Pet. 4. 7. saying, Watch and pray. And his Apostle exhorts to be watchfull vnto prayer. Wandring thoughts flye rife, at such times chiefly, and distract the minde,Gen. 15. 11. as the fowles did hinder Abrahams sacrifice, these, attention must restraine. There are times wherein wee are more willing, yea desirous to talke with God, then at o­ther, those oportunities must attention take; the force of invocation is much abated, if it be not accompanied with attention,Alterius sie altera posci [...] ope [...], &c. and the eye of attention would close oft-times, and steale a nap, if it were not kept waking by the voice of prayer.

In the principall parts of Gods worship, either he speaks to vs; as in the holy assemblies, or we to him, in the language of prayer. We must avoid Hypocrisie, as the bane of both. In our conference with God, lest the fault of these aunci­ent hypocrites, and hypocriticall Pharises, be laid at our doore (whose mouthes and mindes,Isa. 29. 13. went sundry wayes) we must take heed, to ioyne these two together, the lippes nigh,Ier. 38. and the heart farre off, and then the King will deny vs nothing.1 Iohn 5. 14. Concerning the latter, Gods speech to vs, lest that complaint of the Prophet, or the Lord rather by his Prophet, (my people sit before thee, and heare thy words, but they will not doe them)Ezek. 33. 31. rise in record against vs, we must be carefull to ioyne obedience to our audience. If ye know these things,Iohn 13. 17. happie are you if you doe them,

Hitherto haue I shewed a threefold vse of Christian heedfulnesse or attention. The first, that it keepes vs from sinne, viz. grosse and enormous, such as Dauid calls the great offence, Eccl. 27. [...]. otherwise there is no man iust in the earth, that doth good, and sinneth not; and this is a blessed thing, as the Prophet affirmeth in the first Psalme.Verse 1. Secondly, it prevents many troubles, wherewith others meet, & teach­eth [Page 18] [...] [Page 19] [...] [Page 20] cheerefully to vndergoe such as God shall see meet for our exercise,1 Pet. 1. 6. the way whereby we come to the Crowne of life, and this can be no lesse then a blessed way, for it leades to Canaan, though it lye through the wildernesse. Third­ly, Act. 14. 22. that it hath the tuition & ouer-sight of all other meanes, to set and keepe them on foot, that which Christ himselfe pronounceth to be the true happinesse.Luke 11. 28. Seeing then there is no diuision of languages, in this triplicitie, but each doth seuerally promise blisse; I may (to close the whole point) seale vp all with that saying of the Spirit; Blessed is he that 1 watcheth &c.Reu. 16. 15. He shall weane his heart from vnlawfull li­berties; 2 enlarge his libertie in heauenly affaires, fill his 3 heart with sollid delights, free himselfe from much in cum­brance, 4 and safegard his soule from deadly wounds.

5 The second generall head, or immediate obiect, whereat this watch must begin.

OVr Apostle hauing exhorted his Scholler Timothie in the 12 verse,Thy selfe. to the practice of particulars, hee doth heere imply no lesse in this one word, Tibi, then was ex­pressed in those many. Hence, to set consideration on worke,Rom. 2. 23. they who teach others, ought first to take out the Lesson themselues. Thou that gloriest in the Law, through breaking the Law dishonourest thou God? Some man is wittie, and hath instructed many, but is vnprofitable vnto himselfe, as Balaams Asse rebuked the foolish­nesse of the Prophet, nothing bettered himselfe thereby. Pulcherrimus est ordo, & saluberrimus (saith one) vt enus quod alijs portandum imponis, tu portes prior. It is the most comely and meet method a preacher can vse,Math▪ [...]3. 4. first to beare the burden himselfe which he laies vpon another. Christ taxeth those [...]s too hard impositors, and immode­rate commanders, who would lay burdens on other mens shoulders, from which they withdraw their owne. His A­postle counts those wise men who take heed to themseluesEphes. 5. 15. & whose liues are circumspect. Who can commend Noah [Page 21] his shipwrights, who made an arke for the safetie of others but were not themselues preserued by it? What wisdome is it to send others to the promised land, and build Taber­nacles in this wildernesse for our selues? What charitie to open the kingdome of heauen to others, and to beare keys to shut out our selues? He can never (bee said what can, to contradict) he I say, can never seriously seeke, not earnest­ly thirst after the salvation of others, who hath no care to worke out his own. Qui sibinequam, cui bonus? The charge Paul ga [...]e to Titus was,Tit. 2. 7. 8. in all things to shew himselfe an example of good workes with incorrupt doctrine, &c. Mē are sooner perswaded by workes, then words, eye-sight, then heare-say to well doing.

Non sic inflectere sensus
H [...]manos edicta valent, quàm vita docentis.

Practice will set an edge on the bluntest precept, and actiō is the best rule in our Rhetoricke, to moue men to put a good lesson in vre. The Pharises had tongues which spake by the tal [...]egrave;et, but their hands scarce wrought by the ounce. Therefore no time shall weare out the staine wherewith our Saviour Christ did blemish them in his time,Mat. 23. 3. they say, With their tongues men professe that they are Christians, when by their deed; they con­troule the truth of their professi­on. Those [...] for thew, these witnesse against them, their tongues are partiallin this plea and speake out of the information of a deceitfull heart, Ier. 17. Their deeds giue evidence according to truth, for the kingdome of God [...] not in words, but in power and practice. He is a miserable and vnhappie man, who hath his [...] to countenance his christianitie, in an vnchristian carriage, and course of life. For [...] pretends in natures corrupt court of common pleas, where many men boast every one of his [...] P [...]ov. 20 6: Yet is he sure to speed ill in the Kings bench where iudgement is already and [...] gone out against him. Not every one that saith Lord, Lord shall enter into the kingdome of [...] he that doth the will, &c. Mat. 7. and doe not. Their breast plate was all composed of V­rim without [...]hummim, they had knowledge, void of holi­nesse, resembling the coine, which being in it selfe white, notwithstanding drawes a blacke line. Or water in great mens kitchins which hauing purged, and clensed other things is it selfe cast into the sinke, & such are all they who Grecian-like knowe what is good, but with the Lacedae­monian forbeare to practise the good they know. It is said [Page 22] of our Saviour Christ,Mark. 7. 37. that he spake as never man spake, that he did all things well.Ioh. 5. 35. Our Saviour saith of Iohn Bap­tist, that he was a burning and shining candle, It may bee a candle that hath neither warmth nor light, but Iohn had both a shining heat, and a burning light, his light did shew others the way, his heart did inflame them with desire of it. That precept of Christs was not giuen in vaine, and if it ought to be practised by any, then of such chiefely who should resemble the things allotted to the Temples service; which were double to those of ordinary vse. Let your light so shine,Mat. 5. 16. &c. shine we must, not so, that wee be like the Ly­zards which make prints with their feet, and dash them out with their tailes, but so, that saying and doing wee a­dorne the doctrine of our Saviour Christ: not so, that Lap­wing-like we cry there, as if our affections were fixed a­boue, when yet they are fastned here below. But so that in heart and affection we aspire whence wee speake as Paule did and his like;Phil. 3. 20. not so, that we shew miserable penurie, in vnfruitfull plentie; penurie of conscience, in plentie of knowledge, but so, that by the light of life, and learning as two bright lamps wee may goe before, and guid others, through this region of darknes, into the land of light. The words of the Apostles slew as sparkles out of the fornace of zealous hearts, and their hearts were kindled with the fire of faith.2. Cor. 4. 13. We also beleeue and therefore speake, &c. They make the best harmonie, and the most shall dance to their pipes, whose tongues and hearts are tied together, whose precept and practise kisse each other. Good trees bring forth more then leaues, by their fruits yee shall knowe th̄e, if we haue a voice, to say, this is the way, and like Plinie's [...] want feet to walke in it, trees we may bee, I say not good ones, but like that withered one in the Gospell, which was cursed by the breath of Gods own mouth. The doues eye is an ornament to the Serpents head.Mat. 21. 19. We must therefore be innocent aswell,Mat. 10. 16. as wise, for as wise innocen­cy foresees, and shunnes dangers: so innocent wisdome fits vs to doe, and suffer the will of our maker. Ministers are [Page 23] sembled by starres which affect (as some say) those inferior things three waies,Rev. 1. 20. by motion, light, and influence; so they as fixed starres in the Churches firmament, must by the in­fluence of their lips, Feed; By the regular motion of their liues, Confirme; And by the light of both, Inlighten many. Those that giue precepts of militarie discipline, require three things in a worthy leader, skil, vertue, and authority. 1. He must be skilfull not from report, or reading onely, as some tongue-tall captaines are, but such a one as knowes well himselfe to order his army, to protract and lengthen the warre, or drawe on the enemie. 2. He must haue ver­tue, that like a true leader, he may say of himselfe, my soul­diers I would haue you follow my deeds, not my words: the former of these fits him for direction, the latter for ex­ecution, and both iointly cast a reverend, and awfull opini­on vpon his person. So in the manage of spirituall warres, the Captaines must be men of skill,Mal. 2. 7. because the Priests lips must preserue knowledge, this knowledge must vtter it selfe by practise, for whosoever hath not vertue is blind, & where the blind lead the blind,2. Pet. 1. 9. leader and follower, both fall into the ditch;Mat. 15. whereas knowledge followed with practise, procures an authority, and reverend esteeme a­mongst men, which I will make my first motiue, to induce this point.

How did S. Paul and his fellowes procure authority to themselues,Motiue. we (saith he) giue no offence in any thing;2. Cor. 6. 3. that our Ministerie should not be reprehended. Loquendi autho­ritas perditur, Ioh. 1. 20. quando vox opere non adiuvatur. Iohn the Bap­tist was had in such esteeme that some thought he was the Christ. What great things did Iohn to purchase such ap­pla [...]se? happi [...] by some miracles hee wrought amongst them; but Nullum signum fecit, Ioh. 10. 41. Iohn did no such things whereby to drawe the wonder of men on him, it was onely his mortified and sober course of life, which gained him this respect. Holynesse of conversation concurring with the measure of his vnderstanding. Timothy was a young man to whom the Apostle writes that no man should de­spise [Page 24] his youth, this may seeme not to haue layne in his own power, but the Apostle tells him how it may bee brought about, even by covering greennesse of yeares with gravitie of carriage,1. Tim. 4. 12. be vnto thē that beleeue, an ensample, in word in conversation in loue, in spirit, in faith, and in purenesse. Thus, if his speech be gratious, and powdered with salt, if his life teach religion, aswell as his learning, if out of loue he doe all good offices to all men, if besides the vse of an edifying lenity, he haue spiritual fortitude, to further Gods businesse, if through faith he can conquer such difficulties as otherwise would weary him of well doing, if an habitu­all puritie accompany, & adorne the rest: Timothy though young, shall neither expose his profession to contumely, nor his owne person to contempt.

The growth of the Gospell is much hindred by our evill conversation,2 Motiue. because hereby we shut vp the kingdome of heauen against men,Mat. 23. 13. for we neither goe in our selues, nor suffer we them that are entering to goe in. Frustra al [...]os in­ [...]itabit adpiè vivendum qui nullum prae se fert pietatis studiū. The labour seemes lost, and the paines to perish of such as would plant pietie in others, and make the law of vnrigh­teousnesse his owne rule. Mans affection by nature giues more credit to the eye,Gen. 30. 37. then eare, and the eyes of his vnder­standing, like Iacobs sheepe, too firmely fixed on such par­tie coloured obiects, as say well, and doe ill, cause their af­fections to bring forth spotted fruits. The Prophet brings in God to demand disdainfully in the Psalme, with what face men of vncircumcised lips, and liues, dare presume to meddle with his mysteries. But vnto the vngodly, saith God,Psal. 50. 16. why dost thou preach my lawes, and takest my cove­nant in thy mouth, whereas thou harest to be reformed, & hast cast my words behind thee? He speakes not by way of advise, or instructiō, it is not meet that the vngodly should meddle with my ordinances, &c. Nor vseth he a simple pro­hibition, let no vngodly man preach my law, &c. but with words of increpation, and sharpe reproofe he shakes them, saying, Cur? Why dost thou preach my laws? &c. Hee that [Page 25] steeps his tongue in religion, and staines his life with gross transgressions, that publisheth Gods law with his mouth and preacheth lewdnesse by his manners, is like the Phisi­tian that should minister at once two contrary potions to his patient, the one being soveraigne to prevent death, the other deadly to take away life; whereof the latter & wor­ser hath this advantage, that the eyes fasten more firmely, and stirringly on things seene; then the eare of what wee heare:Segnius irri­tant animos impressa pe [...] aures, &c. and men are farre more aptly and liuely led by pra­ctice, then precept; examples, then edicts. Thou therefore that teachest another, teachest thou not thy selfe? Qui neg­ligit recta facere, desinat & recta docere. Let him cease (saith Isidor) to teach well,Rom. 2. 21. that cares not to liue well. A spot in the face, doth more blemish the body then doth elsewhere a bile. Our moates are beames, our beames put out the eys of others, aswell as our owne, our moles, are mole-hils, our mole-hills, mountaines,Cum pastor per abrupta graditur ad praecipitium grex. sequitur▪ Ier. 2. 7. from the hight whereof some throwe themselues headlong, as if no evill were to be fea­red where we goe before. The theefe may with as easy cen­sure steale the horse, as he that saith thou shalt not steale looke over the hedge. The Lord expostulating with his people for their ingratitude, saith thus. I brought you into a plentifull country &c. but whē you entered, you defiled my land. &c. A great and foule fault indeed and deseruing reproofe,Vers. 8. but farre overgone in greatnesse by that which followes. The Priests said not, where is the Lord, and they that handle my law knewe me not &c.

Christ called Peter, Mat. 16. 2 [...]. Satan, when if carnall reason might rule a case divine, he gaue no ill counsell. Master pittie thy selfe, &c. Now whether it be that others indifferences bee our faults, or lesser faults in vs breed greater offences, both which haue their truth and place, though no place here to lessen Peters rashnes, yet that for which Peter is so round­ly come over by our Saviour with get thee behind me,Vers. 23. Sa­tan, the Pope would easily haue pardoned, or not so sharp­ly censured for the intents sake. The number of the twelue Apostles was singularly & specially chosen amongst whō [Page 26] Iudas stood as a cypher in Algorisme to fill vp roome, or as Satan amongst the sonnes of God. Haue I not chosen you twelue,Iob. 1. 6. and one of you is a Divell? Such piety & faith­fulnesse, aboue others,Iohn. 6. 70. had not beene required of Iudas, if he had not beene chosen before others to the office and dignitie of Apostleship, nor had he ever been clothed with so hatefull and odious a title, if the prophaners of so hono­rable a sanction, so sacred a function, were not most cursed of other creatures, and to bee counted the worst of all. A man of great science, and little conscience, whereto shall I compare him? hee is like an image which hath the head of gold,Humano ca­piti cervicem pictor equi­nam, &c. the body of brasse, or baser mettall, yea hee is more monstrous thē the Poets picture, which hath a mans head, a horses necke, with varietie of other formes, and feathers. ‘Spectatum admissi. fletum teneatis?’ Can any eye but teare, any heart but breake, can our bones but shake at the sight of such? better it were for others, they had not beene Prophets, for themselues, they ha [...] ne­ver beene. Will men be moued so much with words, which they see confuted with contrary deeds? Hands are stron­ger to ruinate, then tongues to renew; The one to scatter, then thother to gather, those to pull downe, then these to build vp. Will they not say secretly within themselues, whilst our words sound in their eares, Cur ergo quae dicit, ip­se non facit? If there were such danger in sinne, why would not he himselfe shun it? would he doe otherwise then hee saith? Thus we strengthen the hands of the wicked that none can returne from his wickednesse. [...]. 23. 14.

Our open reprehensions of them are so many secret and sealed condemnations of our selues. Comfort we other? we cast downe our selues. Threaten we other? we deceaue and send our selues to hell. Evill words corrupt good manners, but evill manners corrupt more, of Ministers chiefly. O­thers examples, if they be not lesse evill, yet are they lesse dangerous. But theirs are Basilisks which by their sight in­fect deadly.Mat. 6. [...]2. The light of the body is the eye, &c. The can­dle giueth light to them which are in the house,Mat. 5. 15. but going [Page 27] out, men grope after the walls, like blind men, & the snuffe is offensiue and vnsavorie: so if these eyes be darkned, these candles bee dimmed by some grosse offence,Qui ducunt, seducunt. the losse of their light misleads,Isa. 3. 12. their sent is vnsavorie, and both quen­ches many good purposes & breeds abortiue births in the hearts and minds of the beholders. Let your light there­fore shine with such an ocular demonstratiō of your faith, that men may see to imitation, what by voice is vttered for instruction. Otherwise (as in too many) if ill life quench the light of good learning, as by profitable doctrine wee hew timber out of thicke trees, Psal. 74. 6. 1. so by dissonant condition, and contrary practice wee breake downe all the carved worke. Whereas if both hands were set to the Lords buil­ding, vprightnesse in liuing well, and diligence by teaching well, wee should bee knowne to bring it to an excellent worke. Salt is good, other things though they degenerate may notwithstanding by some meanes become profitable, after their corruption;Luk. 14. 34. 35. but if the salt haue lost his favour, wherewith shall it be salted? it is neither meet for the land, nor yet for the dunghill, but men cast it out: that goodnes is in such as haue salt in themselues; this contempt abides those that loose their savour.

Thirdly,3 Motiue the Gospell is hereby scandalized. For as o­thers faults are oftentimes laid at our doores: so ours re­flect after a speciall manner vpon our profession; the very reason that the Apostle giues in the person of all, why they forbeare to giue offence. 2. Cor. 6. Servants are inioyned to count their Masters worthy of all honour,1. Tim. 6. 1. and that for this end, that the name of God and his doctrine, bee not e­vill spoken of. This which he requireth at the hands of ser­vants, how much more ought it to be performed of such as are imployed in the best service, of the best master? Least the wickednesse of Elie his sonnes,1. Sam. 2. 17. cause men to abhorre the Lords offering. Woe be to that man by whom offence commeth, it were better that a milstone were hanged a­bout his necke, and hee were cast into the bottome of the sea, thē to swim in that sea of sorrowes (wherein he should [Page 28] sinke infinitly, & never find bottome) which remaines vnto him in the world to come. If any man beleeue not the woe here denounced, what hath he to glory in more, then the outside of a Christian? If beleeuing, he be not moued there with, his heart is as strong as a stone, and as hard as the ne­ther milstone.I [...]b. 41. 15. Seeing then our enormities impeach that au­thoritie we should beare, and the Maiestie of that message which we bring, since they open the mouth of wickednes not against our selues alone, but our Gospell, which is greater then our selues, yea the name of God, greater then the Gospell; it behoues Timothie to walke more warily thē other men, and never to thinke that he hath taken heed e­nough till he hath beheaded sinne, if it bee possible in the conception, and held vnder every shadow, & shew (so farr as frailtie may obtaine) of outward evill.1. Thess. 5. 22. How many eyes are vpon vs? Who can bee attended with moe, or more sharply sighted? Spectaculum facti sumus, wee are made a gazing stocke vnto the world, which hates vs,1. Cor. 4. 1. 9. and to the Angels, which ioy in mans reformation, and to men, who if we slip,Psal. 38. 16. reioyce against vs. The world with a malitious eye,Gen. 9. 22. 23. lookes abroad on our least blemishes; as the eye of wicked Ham with delight beheld that from which his brethren did avert theirs. Angells look on with gratious eies of tuition, to guard vs in our waies: men, if some behold, & not the best of vs, with single eyes, like that Aegyptian bird which picks wholsome food out of the serpents eggs; yet to other, and those the greater part, wee must restore the things we never tooke, as we knowe who did; and though our penny too be good silver,Psal. [...]9. 4. bearing both the stampe of profession and mettall of true sanctification, yet nobis non licet esse bonis, we goe not for currant with them who haue taught their tongues to depraue, and depresse what is well done, and they themselues cannot doe, applauding all con­trary appea [...]ance,Psal. 35. 25. with there, there so would wee haue it. To what in offensiuenesse of life should this call, that such a multitude of monitors, be aboue, and about vs? What warinesse, reverence, and strictnesse of carriage should this [Page 29] wring from them, on whom heaven, and earth seeme to pore, as on their proper and peculiar object?Re [...]. 4. 8. They should be like those beasts mentioned in the Revelation, which were full of eyes. Because more then vsuall vigilancy is re­quired, to the discharge of so reverent, and high a charge. They should be Quercus i [...]stiti [...]. so rooted in righteousnes, that they bow not with euery blast, but beare out the force of all temptations. When others limpe, wee must goe vp­right. If they goe, we must runne. Be it they be fashiona­ble in profession, profit not by affliction, ioyn'd in league with their corruption; for fruite, be as grasse growing on the house top, whereof the mower filleth not his hand,Psal 1. 29. 6 7. and in time of temptation fall away;Psal. 92. 12. & 1. 3. yet must we resemble Da­uids Palme. In

The Qualitie of our site, or the soile we affect,Gaudet regi­us, &c. desirously meeting God in his appointed meanes. Isay. 12. 3.

The temper of our nature,A fimo laedi putant quidā. Plin. which must be so renewed, that dung annoy it not, (i.) it sort not with delight in sinne. Prov. 8. 13.Innititur o­neri.

Our proofe in affliction, whilst we grow vnder the crosse. Exod 1, 12.Semper illi pomum est subna [...]cente alio.

Our fruitfulnes, faith working by a liuely loue. Gal. 5. 6.

The seasonablenesse thereof, being neither vntimelyAs in such who are soone ripe in their owne conceit, & therefore too well conceited of themselues, & too censorious of their brethren., nor too lateIt is a time­ly endeauour that intitles vs to heauen: for albeit none enter but such as striue, yet al that striue, shall not enter. Luke. 13. 24..

Huius folia germina & [...]ortexin medicinam. The vertue of our leaues which must bee medicinall, whilst our lippes giue counsell, our liues good example vn­to others.

Semper viret & non dejicit folia post decerptum fru­etum. Their lastingnesse [...], whilst they neither decay in co­lour, nor fall from the tree. We being as greene Oliue trees, fresh and fruitfull in the house of God. Psal. 52. 8.

To conclude this point, two things are carefully to bee eyed of vs, a good name, and a good conscience more; this for our selues, that for others; this to secure at h me, a­gainst secret accusations, subtill suggestions of sinne and [Page 30] Satan, that, to warre abroad against euill surmises, false su­spitions, slanderous tongues. care of conscience, with ne­glect of name, is a selfe-done wrong, mixt with a kinde of crueltie; care of name with neglect of conscience, is meere vaine-glorie. Cloathe not a good intention with an euill appearance, a misshapen coate may blemish a well shaped bodie, neuer was there euill so euill, that wonne not appro­bation, neuer goodnesse so good that escaped detraction. Not Davids, the man after Gods owne heart, Not Iohns the Baptist, then whom, there arose not a greater amongst men: Not Christs, the worlds renowned Sauiour, whose shooes latchet, Iohn thought himselfe not worthy to vn­loose. Is the Disciple aboue his Lord? or the Seruant greater then his Master? then in reason not to exspect a better condition. It hath bin done to the green, in all times, that haue beene euer of old; what then shall become of the dry? Sibonum quod de nobis dicitur, in mente non invenitur, magnam debet in nobis tristitiam generare; & é contra, si ma­lum quod de nobis dicitur, in nobis non invenitur, in magnam debemus laetitiam prosilire. If the good which men report of vs, be not found in vs, wee ought to be sorrie; therefore on the other side, if the euill spoken of vs, be not in vs, wee ought thereat to reioyce:Math. 5. 12. reioyce & be glad (saith Christ) for great is your reward in Heauen.

The third generall Head and Doctrine.

THis particle of connexion (And) stands not heere idle, but coupleth and ioyneth those things together, which if we loue not our liues so ill, as to loose them; we must not vnloose,Ezek. 3. 17. 18. and doe asunder. Sonne of man, I haue made thee a watch-man, &c. When I shall say vnto the wicked, thou shalt surely die and thou giuest him not warning, nor spea­kest to admonish the wicked of his wicked way, that hee may liue; the same wicked man shall die in his iniquitie, but his blood will I require at thy hand. Here therefore is another head, and a chiefe point, whereunto we are exhor­ted, [Page 31] and in which our care must (as the next words import) grow gray-headed, the very same in effect with that exhor­tation which the Apostle in the Miletaine Councill,Act. 20. 28. gaue vnto the Ministers of Ephesus. Take heed therefore vnto your selues, and to all the flocke, whereof the Holy Ghost hath made you ouer-seers, to feede the Church of God, which he hath purchased with that his owne blood. Mini­sters are, as Christians, so Christs Embassadours, Christians, for their owne good chiefly, Embassadours for their bre­threns. As Christians they must reconcile themselues to God, as Embassadours, seeke the attonement of others. No Timothie hath done sufficient in taking heed to himselfe, if he neglect his doctrine. We must duely he Quercus institiae, oakes o [...] righteousnesse, or righteous our selues, but wee must be Quercus in a derivatiue sense, that is, such as are to be sought after for spirituall sustenance, and reliefe Nihil ei sua i [...]stitia suffragatur, de cuius manu anima pereuntis exigi­tur. Christ compares vs to housholders, Math. 13. 52. The provident housholder, doth not provide for a day onely, but stores vp, to the end he may bring forth, out of his trea­sure, both new and old as need requires, so ought wee by studie, reading, hearing, conference, meditation, and all good meanes, enrich our braines, and brests, that as faith­full and good Stewards of the Lords houshold, we may prouide, and bring things forth to the benefite of the fa­milie. If either wee be ignorant of this practice of provi­ding, or negligent to dispose of our provision, then Pauls vae, 1 Cor. 9. or Ieremies curse, fals soule on vs. It is opus Domini, the Lords worke we haue in hand, which must neither bee left vndone,Ier. 48. 10. nor yet done without due regard. Who shall re­buke the obstinate, comfort the feeble binde vp the broken hearted, seeke what is lost, bring againe what is driven away, and re­duce a despairing soule from hell, if the Priests lippes pre­serue not knowledge? how shall the ruder know falshood to flye it, the truth, and how to try it, tryed, to retaine it, retained, to conferre their practice therewith, if the blinde leade the blinde? how (I pray you) shall the vulgar see sin, [Page 32] and the meanes to subdue it, wrath, and the way to shunn it, death, to avoide it, and life to secure it, if the Master in Israel know not these things?

The discreet housholder makes a difference betwixt his family, and him that tarryeth but for a day, betwixt his fa­miliars and strangers, in the matter, and manner of his en­tertainment. Neither doth he giue the like vsage to all. The like must be done in doctrine, the dyet of mens soules, wee must haue milke for some, for others stronger meate, igno­rance craues instruction; if affected, obiurgation; straglers must be corrected, lingerers exhorted, contumacy threat­ned, and mourners comforted. Wee must know when to mourne with Christ, and when to pipe with Iohn the Bap­tist. We must be the sonnes of thunder sometimes, aswell as consolation. The vineger of the Law, and oyle of the Gospell must be so wisely tempered, and wrought toge­ther, that proud and haughtie spirits presume not, that bruised reedes breake not, smoking flax fall not into pangs of despaire.1 Cor. 9. 22. Wee must learne to become all things to all men, that by all meanes we may saue some; wee must not therefore onely care to be wise our selues, but dispose the wisedome of God to others:Ezek. 34. 2. should not the sheepheards feed their flockes? Let thē answere the Prophet, that thinke otherwise. The Lyon hath roared (saith Amos) who will not be afraid?Amos 3. 8. The roaring of this Lyon,Motiue 1. made the Apostle roare for feare:1 Cor. 9. 16. Woe is vnto me if I preach not the Gospel, and hee will one day teare all idle and dumbe dogges in pieces, for reward of their silence, and sinfull negligence. If the terrour of God, which I, or rather the Prophet per­swades, cannot perswade vs to prevent our owne danger. The like necessitie of others doth sollicite vs, who cannot be saued except they beleeue, nor beleeue, vnlesse they heare,R [...]v. 10. nor heare, except we speake. Take heed vnto your selues, is but one halfe of the Apostles counsell; and to all the flocke, there is the whole. Are we obliged, or bound hereto? whereof (saith he) neither Satan in malice, aliance by friendship, nor corrupt patrons by Simonaicall cōpact, [Page 33] but the Holy-Ghost hath made you ouerseers. not to fleece, but feed, Psal. 84. 10. the end of your vocation, The Church of God, no meane honour in Dauids esteeme, which he hath purchased with his owne blood, such a price as cannot be valued to the worth. 1. Loe heare the deitie of the Patron. 2. The dignitie of our commission. 3. The purpose of our ele­ction. 4. The price of the thing committed to our charge, there is no one of these which might not, much more ought they all, to stirre vp our diligence, and awake our care. May any man without danger attend a flocke, which he hath more will to fleece, then skill to feed? can hee without breach of dutie, (I dare say sacriledge) neglect his dutie to such a Mother, as the Church of God? Dare hee deny his seruice to such a Master as hath set him ouer her? can hee without treacherie, suffer that to perish through his ne­gligence, which Christ hath bought at so deare a rate.2 Cor. 5. 14. The loue of Christ constraines vs heereto. No man can adorne 3 the bride, but the bridegroomes friend; and he cannot loue the bridegroome, who showes not his affection by his ef­fect of feeding the flocke committed to his charge. The best proofe of our loue to the great Pastour, and Bishop of our soules, lyes in the performance of this great worke, that as by faith we apprehend Christ, and in him, our owne sal­vation, so we labour in loue, to comprehend so many as we may, within the compasse of the promise. They therefore that loue God, will doubtlesse labour in his Vineyard, that by the beames of their light, the grapes thereof may bee ripened, which if we doe not, it is past coniecture, that wee loue not; and if the loue of God be not in vs, the fiercenesse of his wrath, and wrath of his furie is kindled against vs, & bent to consume vs.

Let vs further see, and consider (the last inducement to take heed to doctrine) whether the reason heere vsed by our Apostle, to enforce his precept, can convince our rea­son, and confine our affections, to their right channell, in so doing, &c. Behold an honour and vtilitie, such as the world cannot paralele, vtilitie, that in so doing wee saue [Page 34] our selues; honour, that not our selues alone, but those that heare vs.

One profit we reape by a faithfull discharge of our place, and calling is encrease of gifts, and growth of grace. It is his manner who giues, because he hath giuen, to requite the godly vse of his gifts, with his latter and larger graces, so that fiue talents employed gaine fiue, two other two, and one will multiply, so it be not hid.

Another benefit we haue hereby, is, that which is better then the Empire of Alexander, the riches of Croesus, the topaze of Ethiopia, the Emeraude, the Iasper, the Hyacinth, and all the gold of Ophir, euen the peace of conscience, which Timothie may, (if it bee not otherwise through his owne default) enioy more constantly, and more plenti­fully 3 feast with, then other men. The third vtilitie is that saluation which we with our faithfull hearers, and our hea­rers with vs, haue in common. If any place, or stand, may claime diligence, then doth that best deserue it, wherein diligence may most please God, and pleasure o­thers. what more pleasing to God, then the advancement of his name on earth, the enlargement of his Kingdome in Heauen? what more pleasurable to man, then to enioy that peace in this life, which passeth vnderstanding; Gods presence in the next, without separation?

If the tenure of a mans land, or propertie of his goods come in question, Iustian may besteed him. If his bodie be diseased, Aesculapius can ease him. It his state be bare, or next to beggerie, friends may enrich or relieue him. The being we haue, is from the parents of our bodies. If a man be put in feare of life, or other losse, Caesar, or his substitute may command the peace. Mans minde is naturally fraught with ignorance, and full or rudenesse, therefore schooles are founded for education. But what are the goods of this world, compared to the life of man? what is mans life, without Gods mercie rightly felt? what is soundnesse of body;Psal. 63. 4. to the health of soule? a worldly and outward peace with men, to that vnspeakeable, and glorious peace which [Page 35] man hath with God? What is humane science,The worke of the ministeri [...] the Worthiest Worke. In want whereof the best ornament of the naturall man, compared to the sauing and sanctifying doctrine, which giues assurance of mans re­demption? suppose a being, (and it is not impossible for a man so to be) stript of the rest,1. mans life is Worse then death. whereof Iobs storie is a rich record, but without the knowledge of our saluation in Christ, and reconciliation with God, I may say of the rest, as Iob of his three friends:2. his health hurtfull Miserable comforters are see all. Iob. 16, 2. Two potent Princes,3 His peace the strong mans pos­session. lay claime to both thy soule and body; the Prince of Peace, and duke of darkenes. It highly concernes thee to know, vtriregno, to whether kingdome thou dost belong.4 His learning like Vriahs let­ters. Repaire to some Timothie, & he will cleare this case of conscience. Revel. 3. 8. Thou art naturally poore, blind, and naked,5 His nature polluted in her purest natural [...]. embrace that truth which Timothie teacheth, and it wili enrich thee as gold doth, adorne thee as Robes doe, and as eye-salue cure thy spirituall blindnesse. The expert Physician, turnes thy sick­nesse into health; but he is an odde man, and one of a thou­sand,Iob 3. 23. who in the bitterest pangs of a distressed minde, can couer thy sinnes, and recouer thy soule. The naturall Pa­rents beget,6 The Prero­gatiue of his birth a banka­risme in grace. and bring forth, but to mortalitie, yea miserie immortall, except regeneration, which thou hast by Timo­thies helpe, come betweene. The Magistrate, procures thy peace with man, whose breath is in his nostrils, whose wrath is mortall as himselfe. Or if he liue so long, that thou see the graue before him, yet thy goods or bodie beares the smart, thy soule is not endangered, but Timothie drawes vp conclusions of peace twixt God and man, whose wrath workes both on soule and body,Math. 25. euen to the casting of both into that place where the tormenters are spirits created of vengeance, the torment, fire, the manner, burning, and the measure, enternitie. We reade of Prometheus, that when he had framed man of the earth, but senselesse without life, be­ing by Minerua's helpe lift vp to Heauen, he tooke thence fire from the Sunnes wheele, which applyed to that earthly Masse of mans body, gaue life to it. That which is fabled of Prometheus, is truly verified of our Timothie, who eleva­ted [Page 36] in affection, and conversation, to Heauen, to him who is the true Minerva, the liuely Image of his Fathers wise­dome, thence as it were à solis rotâ from Mal [...]ch his sonne of righteousnesse, the fountaine of light and life, he brings the fire of sacred doctrine, which laid, and by him applyed to the hearts of men dead in trespasses and sinnes,1 Cor. 9. 1. doth quicken and make them his worke in the Lord. Many daughters haue done vertuouslie, but thou surmountest them all (saith S [...]lomon) describing a good huswife.Prov. 31. 29. So may I say, that many commodities come to man by the helpe, and hand of man, but Timothies part excels them all. Since other benefites but better our outward state onely, which makes many worse then otherwise they would be,For case and prosocritie slay the foolish. or procure the welbeing of the body, which is but the outward rinde of man;Prov. 1. 32. or purchase a better being of the minde by knowledge which is vaine, without the know­ledge of Christ crucified, or giue a being in this life, by which, though we haue a name we liue, yet we are dead; or long being,1 Tim. 4. 6. which makes the end more bitter, and loath­some, vnlesse we be in Christ, new creatures. Since Timo­thie by his doctrine adornes the soule,2 Pet. 1. 4. our nobler part, with the noblest qualitie, making it partaker of the divine na­ture. If men would rightly consider Timothie, and Timo­thie, himselfe, and them: they him as the Minister of Christ, and their saluation, he himselfe as one, them, as ouer whom the Holy Ghost hath set him; as they would be more swift to heare, that they might be saued, so could not he be slow to speake, that they might heare. So from the vtilitie, to the honour,1. From the [...]onour. the other branch of this Motiue. It was an ho­norable place which Ioseph held in Pharaohs court, yet Da­ [...]id himselfe a King, prefers the basest office in the Church of God, to the greatest glory that worldly Kings without the Church can either inioy thēselues, or confer vpō others. I had rather be a doore-keeper in the house of God,Psal. 84. 10. then to dwell in the tents of vngodlinesse. To be a controwler steward, or treasurer in a Christian kings court, or a keeper of the great seale, i [...] a roome of more respect and honour▪ [Page 37] then the other: but to be a steward, treasurer and disposer of his mysteries, on whose thigh that name is written, Th [...] King of Kings, and Lord of Lords, is such an honour as kings themselues haue therewith beautified their scepters,Witnesse David a Prophet and Sal [...]mō a pr [...]cher. and enobled their crownes. To be the servants, friends, and sonnes of God, the heires of his kingdome, and coheires with Christ, is a prerogatiue, and that such as many Kings and Princes, haue never attained, and yet this honour haue all Gods Saints. But to bee Gods messenger to his people, and as it were the peoples mediator to him againe to open and shut the gate of life, to haue ratified in heauen what he doth on earth, to succed the sonne of God in that mini­sterie and function, which hee exercised himselfe in the daies of his flesh; to be a fellow laborer in the blessed work of the more blessed Trinitie, the salvation of soules, is such an honour, as none may take vnto him, but he that is called of God,Heb. 5 4. as was Aaron. Good men shall receaue crownes, their pilgrimage finished, but good Ministers, not onely receaue themselues,Heb. 2. 4. but by their labours purchase crowns to others. The iust man (as saith the Prophet) shall liue by his faith, but the man of Gods mercy, as he liues himselfe, so he begets other to the life of faith. Righteous men shall shine as the brightnesse of the firmament,Dan. 12. 3. but they that turne many to righteousnesse (Righteous Ministers) shall shine as the starres for ever and ever.

Our Saviour Christ spared no paines on his tender body to traine vp soules in his fathers schoole,Iohn. 4. 34. hee was so wholly taken vp with the excellency & execution of such things, that he quite forgot to eat his meat.Act. 20. Pauls imploiment this way was aswell private as publike, by night as day, not without testimony of his teares. What is the charge which Paul giues to his pupill Timothy, 2 Tim. 4. 1. [...]. is it not to preach the word? But how? With a holy importunity, bee instant, in what measure, or quantitie might Timothy say? so seldome, as all shall think it done in season? No, but such & so much as some will thinke, and not sticke to say (as too often they both say and thinke) that it is out of season, In season and [Page 38] out of season, wherein if he faile, both is duty broken, and danger incurred, whereof hee is one day to heare with ter­rour and confusion of face. The Church is a garden which we must weed: a fountain which we must keep both sweet and cleare: she is her husbands iewell, wee must watch for her safegard: she is his best beloued, he therefore that loues God, must spare no paines to keepe her chast. If I forget thee O Ierusalem, let my right hand forget her cunning, my pulses beating,Psal. 137. 5. 6. my lungs breathing, & let his tongue cleaue to the roofe of his mouth, who preferres not Ierusalem in him mirth, that is, the welfare of Christs flocke, before all other ioyes in the world besides. This glory of ours (my brethren) so David calls it, and all other the instruments God hath lent vs, of his glory, and our husbandry, if they be not kept in vse they will become vnserviceable, & shall be eaten vp with the rust. Wee are called by God into his vineyard, which if we dresse not with diligence, prune uot with care, and wisely vnderprop by our good example, the Master will come, pull vs out by the poles of our heads and put vs to tread the great wine-presse of the wrath of God.R [...]v. 14. 19. Christ compared his Disciples to a cittie that is set on a hill,Math. 5. 14. we may also compare them to the hill, or mount whereon the cittie stands. 1. Montes are eminentiores terrae partes, more seene and obiect to mans eye, then plaines & lower places, so in that height of place wherein they were set to be seene of all, more integritie, and pietie was requi­red, then in the ordinarie ranke of professours. 2. The grass springs purer, & more wholsome for pasture on those tops and heights of hills; so the Lords flocke, and sheepe of his pasture feed better, and fat sooner by Pastors examples, then by private persons.

Tum demum exempla probantur,
Quando rex aliis quod inbet, ipse facit.

Thirdly, the dewe and moisture, which falls from hea­ven vpon Hermon, Psal. 65. descends from thence vpon the plaine of Bashan, clothing her vallies so thicke with grasse, that they laugh and sing,Cant. 4. 6. so from those mountaines of Mir [...]h, & [Page 39] Incense drop and distill the dewe of heavenly doctrine, godly consolation, and saving grace, such as causeth the Saints to reioyce for their glory,Psal. 149. 5. & to sing lowd vpon their beds. This was prefigured in the law by the golden bell, & pomegranate placed about the skirts of Aarons robe.Exod. 28. 34. The pomegranate signified the sweet savour of Christs death: the golden bell the Gospell preached; the ioint mixture of them both did intimate thus much, that God would make manifest the savour of his knowledge,2 Cor. 2. 14. & the saving know­ledge of his sonnes sufferings by his Aarons and preachers in every place.

Now what is the doctrine which Timothy must teach, and take heed vnto? for matter,Tit. 2. 7. the truth of God, without traditiō, for measure, fully, keeping naught backe, for man­ner, in a holy boldnesse,1 Pet. 2. 2. discreet roundnesse, in loue with diligence,Act. 20. 20. 27. applying himselfe to the hearers capacitie, with desire of Gods glory and their good.Ier 17. 27. His words thus gui­ded by knowledge,1 Cor. 13. 1. 2. backt by truth, tempered with loue, applyed with discretion,Prov. 25. 11. and forced from a knowne watch over his owne waies,Eccles. 12. 11. shalbe like apples of gold in pictures of silver; like the words of the wise, which are as goads, & nailes fastned by the Masters of the assemblies. As goades they shall rowse them out of the sleepe of sinne, as nailes fasten, and ioyne them close to Christ their head. Hee shall be vnto them the sweet savour of God vnto salvation, they an acceptable sacrifice vnto Christ, by his admonition. But where is this truth found? in the Turkes Alcoron, or Popes Canon?Iohn. 14. 16. No, but with him alone, who saith of himself, I am the way, wherein walking we stray not: the truth, which imbracing, we erre not: and the life without which we die, although we liue, a spirituall death, in a naturall life. To this Christ, all both Prophets and Apostles send vs, as the welspring of life;Iohn. 5. 39. and Christ to the Scriptures, search the Scriptures for in them yee thinke to haue eternall life; and they are they which testifie of me. Where he is so far from impeaching that authoritie, & sufficiency which the Iews gaue vnto the Scriptures, that he doth not only, as it were [Page 40] countenance and covertly commend that their opinion, but openly argue and reason therefrom. Notwithstanding the Church of Rome doth not only wrest, corrupt, miscon­strue, contradict, and disanull these Scriptures, but teach for doctrines,Math. 15. 9. mens precepts. Rome was sometimes a fa­mous Church,Rom. 1. 8. her faith was published throughout the whole world;—sed quantum mutatur ab illa? How farre is she fallen from her first loue? for her children haue committed two evills. They haue forsaken the foun­taine of living waters,Ier. 2. 13. which refreshed the Saints hearts in their necessity with sound comfort,Rom. 1. 7. and digged them pits, that cā hold no water to comfort her now revolted brood withall.

S. Paul taught and Rome receaued it:Rom. 3. 28. that a man is iu­stified by faith without the workes of the law.Foure diff [...]ren­ces, de [...]ated be­twixt, Rome, & Rome, that was and is.

The Romanists maintaine a iustification by workes,The first about the efficient cause of our ins­ti [...]ication and salvation. and a merit of the same, without the faithThe faith which Paul meant implies [...] confident bold­nesse and firme perswasion. Heb. 3. 6. Eph. 3. 12. Rom. 4. 20. which respecting the word relies thereon without a [...], finding in God a safe harbour as in the bosome and necke of rest it selfe. Ps. 11. 1. Repairing to the Master of heavenly requests, vseth [...], libertie of speech in asking as his will, and our wan [...]s direct, or otherwise as her state requires, being in the mean time supported & possessed [...] with assurance of obtaining her suit. Secondly it appropriats and applyes the promise of salvation perso­nally as it doth also other the treasures of Gods Church, Act. 15. 11. David by this faith praiseth God for the forgiuenesse of his particular sinnes. Ps. 103. 3. Paul assureth himselfe of Gods favour and loue in this life, and of his vndoubtable salvation in the next. Gal. 2. 20. Iob comforteth himselfe with the assurance of his redemption and r [...]surrection to life, Iob. 19. 25 26. 27. I knowe, &c. This Christ iusti­fied in Thomas, crying my God and my Lord, when he reioyned, thou hast beleeued Thomas. Mary of her selfe, when her soule reioyced in God her Saviour. This kinde of beleefe our adversaries vtterly re­nounce and revile which yet makes the difference betwixt Christian obedience and godly honestie, and civill carriage and honest in [...]ideli [...]ie, and without which it is impossible for to please God. Heb. 11. 6. which Paul meant.

1 Against the professed and profound disputes of our A­postle there, and elsewhere.

2. Against the end of good workes; supreame, which is Gods glory. 1. Cor. 1, 21. subordinate, being ordained for vs to walke in. Eph. 2. 10. By walking therein to winne o­thers. 1. Cor. 7. 14, witnesse our faith, I am. 2. 18. Testifie our thankfulnesse. Luk. 1. 74. 75. and settle vs in the assu­rance of our salvation. 2. Pet. 1. 10.

[Page 41] 3 Against the law and Prophets. Moses proposing a re­ward of mercy not merit to them, that loue God and keep his Commandements. Exod. 20. 6. David deriving expres­ly all reward therefrom. Psal. 62. 12. and pronouncing him a happy man to whom the Lord imputes righteousnesse, without workes, as one interprets, who could neither mis­take his meaning, misconstrue his scope, nor erre in right conference of the Scriptures. Rom. 4. 6.

4 Against the tenor and title, by which the state of sal­vation is firmely holden, which is the adoption of sonnes, no earned hire of mans service, since the seed of the bond­woman cannot inherit, with the free-borne. Gal. 4. 30.

5 Against the light of reformed reason, since wee afford, 1. nothing vndue, for he made vs and not we our selues, yea and made vs againe, both in our redemption and renovati­on. Psal. 100. 2. Nothing proper, he working in vs, as sub­iects, by vs, as instruments, both wil and worke. Phil. 2. 13. 3. Nothing profitable for what can wee doe, so well as to deserue of him, to whom our weldoing doth not extend, Psal. 16. 4. Nothing proportionable to Gods bountie whether we doe or suffer, obey or beare, for what is a light and momentary affliction to that glory which for, first, weight cannot bee countervailed by a world of woes, 2, Cor. 4. 17. Secondly, for eternitie admits, neither abatemēt, limit, nor intermission. Rom. 8. 18. Thirdly, for excellency surpasseth all, that eye hath seene, eare hath heard, or any heart of man can conceaue. 1. Cor. 2. 9. Fourthly, so farre, as no speech can vtter because it is vnspeakable.

6 Against the drift and maine scope of the Gospell. 1. Manifesting that righteousnesse in Christ alone, by which the law is fulfilled, Gods iustice satisfied, and life obtained so absolutely, that if righteousnesse bee by the law, &c. So plainely as not of workes, least any man should boast him­selfe▪ so peremptorily, as yee are abolished from Christ whosoever are iustified by the law,Gal. 2. 21. yee are fallen frō grace;Eph. 2. 9. distinctly,Gal. 5. 4. with direct exception to our righteous deeds. 2.Tit. 3. 5. Speaking of the never enough admired meanes of our [Page 42] salvatiō,Heb. 10. 14. as of a thing already done not to be done, perfect­ly, not in part, by another for vs, not by our selues, or any worke of God in vs.Eph. 2. 5. Freely without merit or motiue on our pa [...]t.Rom. 5. 6. 8. Fully without our furtherance, in our incogitan­cy without knowledge. Having neither will to affect our spirituall welfare,Rom. 5. 10. we being dead in such desires; nor good­nesse to deserue well,Rom. 5▪ 6. being vngodly sinners; nor reason to expect such good, being enemies, nor power to doe for our selues,Heb. 5. 9. because we were of no strength. 3. Pointing out Christs person for the author,1. P [...]t. 1. 18. 19. his blood for the price, his passion for the mean,Heb. 9. 22. his glory as the finall cause, the riches of his goodnesse as the efficient and impulsiue,Eph. 1. 6. so that the true Christian need neither buy it in the royall exchange of the Romish merchants,Eph. 2. 7. nor seeke it by intercession of Saint or Angell, nor can challenge it for the worthines of his owne workes, or thinke to purchase it by the overplus of other mens.

7 Against all grounds of Christian confidence and con­solation. 1. The mercy of God which is lesse magnified by mans merit.Rom. 11. 6. 2. The merit of Christ which is mangled and made insufficient without supply of theirs. 3. Grace which is disclaimed,Rom. 5. 1. for if it bee of workes then is grace no more grace. 4.Gal. 2. 21. Peace of conscience which is discarded, for being iustified by faith we haue peace with God.Rom 4. 16. 5▪ Christs death which is frustrated. 6. The assurance of Gods favour which is forfeited, therefore it is of faith that the promise might be sure to all the seed. 7.Which is yet the fittest mean to set f [...]rth the grace of God as the Apostle him­selfe there im­ports. Faith. 8. And the promise, which are made voide and of none effect.

8 Against our Saviours application of the exāple drawne from the husbandmā. [...]uk▪ 17. 8. 10. God owes vs no thanks though we doe all things commanded, be­c [...]use wee ought to doe th [...]. Where or what is our desert then, who doe not all? If an earthly master owe not so much as thanks to his servant for his good service, on whose head hee made not the worst haire blacke or white, into whose hands he put no pith, neither infuseth the least force into any other part, much lesse is the heavenly master and maker of mankinde, bound, or beholden to such for their broken service, as he fashioneth secretly in their mothers wombe, supports by his providence each moment of their [Page 43] time,1. Ioh. 4. 19. and begets to the hope of better things. Such as hee loues first,1. Cor. 4. 7. or they could not re-loue. Such as he giues to, or they could not re-giue.Phil. 1. 6. Such as hee beginnes it in, or they could doe no good.1. Cor. 15. 10. Such as he goes on with, or they could not persist in the good begun. They therefore that extenu­ate grace, to apparell nature with her stolne plumes, that obscure Gods glory to leaue matter of glorying in them­selues, never learned that language of the spirit, when they haue done all they can to say they are vnprofitable servāts. If servants, then out of duty they ought to doe what possi­bly they can doe; if vnprofitable, what so great vertue can spring thence of power to turne dutie on mans part toward God into debt on Gods side towards man? Which were in some sort to make the creator inferiour or subiect to the worke of his owne hands, and to advance the clay aboue the Potter.

9 Against thePapists confine Gods kindnesse in Christ to this present life, averring Christ to haue merited gra [...] for them, by the right vse whereof they truely and properly merit for themselues, and are fully worthy of everlasting life, after that insolent assertion of the Rhem. 2. Tim. 4. 8. Hereby 1. they make Chri [...]s merit a remote and inchoating cause in this businessē, their owne the compleat and immediate. 2. Christs infinite worth of finite efficacy, their owne sorged, finite & defiled workes of infinite force. 3. the sure [...]y to pay a debt, not for the discharge of the debter, but to the end that the debter should more fully and sufficiently discharge it himselfe. 4. Men more beholden to themselues then they are bound to God, si­thence he only enables them by grace to doe well, they are thenceforth to depend vpon their own deeds, by which they deserue that life, to the attainement whereof all that ever Christ did serues but as an introduction or disposition which they can accept of, or reiect at their pleasure. 5. They set vp too arro­gantly mans ri [...]hteousnesse against the righteousnesse of God. Rom. 10. 3. 6. So should workes merit which are 1 too due to deserue, as Christ: Luk. 17. 2. Too impure and void of proportion with eterni­tie, as Ferus grounding on Isa 4. and Rom. 8. 18. 3. Not our owne but his workes in vs, as Paul. Eph, 4. Then good habits and deeds which God hath enabled vs to doe binds him in iustice to giue vs more, so that he should be vniust if he gaue it not. Against Durands vnanswerable reason that no mans free gift can bind him to giue more. 7. Then should that grace either make our workes perfect; o [...] mans imperfect workes should thereby become meritorious. If the first, whence come the complaint [...] of men in the state of grace▪ yea of highest stature in that state. Rom. 7. Psal. 130. If the latter, the [...] must God, who is perfectly iust, change this righteous sentence of his law that every transgressor is c [...]r [...]sed, and only the perfect keeper thereof blessed. Gal. 3. 10. 12. extent of Gods mercy, and full effect of Christs merit whose meares they pitch in this life onely.Ioh. 3. 16. dishonorably to God whose bounty in giuing his beloued sonne to the end &c. should so lesse bestead then his owne [Page 44] intention, and the Evangelists relation beare vs in hand. Discomfortably to man whom they desperately expose to that curse whereto all are liable,Gal. 3. 10. who for life relie vpon their owne performance of the law.2 Tim. 1. 18. Dissonantly to that which the Gospell giues thereto,Heb. 9. [...]8. aswell at that as this day. Detractingly to that righteousnesse which is shouldered out of its proper place,2. Cor. 5. 21. that redemption whereof wee per­take not fully,Luk 21. 28. and in each respect,1 Cor. 1. 30. till after dissolution,Heb. 10 19. and then onely through him,Ioh. 14. 2. who was therefore giuen,Eph. 3. 6. that blood and obedience which is the proper, compleat, and meritorious meanes of our entrance that ascentiō which is the immediate cause of our session in the heavēliest places.

10 Against the nature of God himselfe, who is [...] merci­full, gracious, and bounteous not through obligation, as indebted to any, but by a voluntary communication of his gifts and graces flowing originally from his good pleasure as the fountaine and first motiue,Eph. 1. 5. exhibitiuely from Christ,Eph. 2. 7. whose death and passion are the only meritorious cause, & (to vnfold the effect of an impatible nature after an hu­mane manner of speech) are impulsiuely occasioned vpon the exigence of mans misery.Ps. 103 13. 14. 2. Whose pleasure and pur­pose is absolute within himselfe,Rom. 9. 11. and whatsoever hee de­lights in,1. Sam. 12. 22. or doth good to without himselfe, is for that which is in,Isa. 43. 25. and from himselfe.Ezek. 36. 22. 3. Whose indulgence is ne­ther deserved,Rom. 9. 11. nor desired, but hee promiseth and perform­eth freely out of an inward and essentiall propertie, with­out all externall prevention or provocation.Rom. 11. 35. 4. Who de­lights in shewing mercy, not vrged, allured, or outwardly set on worke, but out of a liberall and selfe inclination, a gratuitall and independent propension of nature, doth he pleasure vs,Mi [...]. 7. 18. 19. because mercy pleaseth him. 5. Whose kindnes towards vs in Christ Iesus is much disgraced and dispara­ged by the pretended worth of mans workes, since no cre­ated vertue is so powerfull, or power of vertue, to binde, & bring the creator within a compasse of a debter.

11 Against the scope of that parable, Mat. 20. each part whereof speakes pithely against all ability in man to merit. [Page 45] Doe the labourers offer their service, or the householder goes forth to seeke the labourers? Loe mercie preventing by invitation,Isa. 65. 1. I am found of those that seeke mee not. Come they vpon their call? It is mercy and that moving by attraction,Iohn 6. 44. no man can come to mee, except the father drawe him. Labour they being come? They are enabled thereto by influence of grace.Phil. 2. 13. It is God that worketh in vs both will & deed. Recea [...]e they the peny their labors ended? Behold mercy rewarding out of a benevolēt dispo­sitiō, Is thine eye euill, because mine is good? doth he stop the murmurers mouthes by an impeacheable power and preroga [...]iue, that it was lawfull for him to doe as he lifted with his owne? then if his worke had earned, and not his larges giuen the hire, he could not rightly cal that his own, which was alienated, and become anothers, nor (which was more) assume the libertie of giuing equall recompence to vnequall labours, with a due reseruation of that iustice which giues to euery one his owne. nay then their eyes had not beene euill and envious (as was obiected) but Gods distribution in giuing to them their pence too, who came in the last houre. had beene partiall and vnrighteousIf nature the [...] pride her selfe of any inb [...]ed ver­tue and pro [...]er power of so much as assen­ting to her first call, cut her in the mouth with that negation, Not vnto vs O Lord: if of strength to con­curre and coope­rate with grace assisting, curbe her againe with Not vnto vs. If yet borne vp with her borrowed plumes she soare so high as to claime heauen by merit, for her habitation, conuince her of pride and pr [...]sum [...]tuous intrusion by warrant from him, vnto whose name we giue all the glorie of our pre [...]ention, employment, compensation..

12 Against the truest touch-stone of the trueth of do­ctrine: for if the glorie of God cannot be communicated to any creature without a curse. Isa. 45. 8. compared with Ie­rem. 17. 5. then the point wherein they differ from St Paul, is a Popish device, hewen out of the invention of mans braine, since it diuides Gods honour, and imparts the incō ­municable glory of the Creator to the creature.

13 Against the experience and profession of Patriarkes, Prophets, Apostles, and other the men of God, who never stood on like tearmes with their Maker. I am not worthie [Page 46] (said Iacob) of the least of all the mercies, [...]. 3 [...]. 10. &c. much lesse did he thinke himselfe worthy, fully worthy, (as the Romish Pharises are opinioned of themselues) of euerlasting life. Dauid the man after Gods owne heart, appeales from the iustice of God,Psal. 143. 2. to his mercy: Enter not &c. Iob who had letters of commendation from God himselfe, not onely de­barrerh himselfe of the plea of innocency before Gods Throne:Iob. 9. 20. If I iustifie my selfe, my owne mouth shall con­demne me. If I say I am perfect, it shall also proue me per­verse; but debaseth and beateth downe all imagination thereof in others,Verse 2. 3. how should man be iust with God? if hee will contend with him, hee cannot answere him one of a thousand.2 Cor. 12. That priviledged Apostle, so abundant in la­bours, 1 Cor. 15. 10. so much in perils, and more then a conquerour in all,2 Cor. 11. yet out of himselfe (a regenerate person) to bee found in Christ,Phil. 3. 9. renounceth his owne righteousnesse, to be invested with the rich mantle of Christs merit.

14 Against their owne forces affronting them:Papists act their opposite part on the Popes owne theatre. for, suis & ipsa Romaviribus ruit, the division of languages is the confusiō of Babel. Decet parabola gratiam non debitum esse, &c. the Parable teacheth vs, that whatsoeuer God giueth vs, it is of grace, not of debt, saith a deuout Friar Ferus v­pon the Parable. Math. 20. In his iudgement 1 life eter­nall is a reward of mercy, no recompence of mans merit. 2. He drawes the reasons from the imperfection and dis­proportion of the reward, and our workes alleadging for proofe. Isa. 64. Rom. 8. 18. 3. Touching the word Mer­ces he giues this caveat, Quod si audis mercedem polliceri, scias non ob aliud esse debitum quàm ex promissione divina. Gratis promisit, gratis reddit. 4. of merit he ouerthroweth all imagination, and disalloweth the very name. If there­fore thou thinkest to attaine and retaine the fauour of God, let no mention of merit walke through thy lips.

Their Angelicall Aquinas vpon Tit. 3. 5. seconds him thus.

Ponit rationem salutis, excluditur ratio praesumpta, inclu­ditur v [...]ra, praesumpta quod propter merita nostra simus salua­ti, quam excludit cum dicit non ex operibus, &c. Rom. 11. 5. [Page 47] Deut. 9. non propter iustitias &c. vera ratio [...]st sola miserati [...] dei. Iam. 3. 22. Luc. 1. Didacus Stella, Stell in Lue. 7. pag. 215. a starre which some­times beautified the Romish firmament, subscribes to this truth.Non me aspi­cias, &c. when hee desires not to bee looked on in himselfe, without the respect and reflexion of Christs righteousnes. Looke not on me, but first behold thy onely Sonne. If thy eyes looke angerly on our sinnes, and behold me at the first fight,Moriar, peri [...]. I shall die, I am vndone; but if thy eyes behold thy Sonne, and through him, mee at his backe, I shalbe safe, the beames of thy eyes passing by thy Sonne, shalbe meekned and made gentle in him, and so modified, come vnto mee; place therefore betweene thee and me, him thy Sonne, his crosse, his blood, his passion, his merits, that so thy iustice passing through his blood and merits, when it comes to me it may be gentle and full of mercy.

Lastly. Against Gods open reiection and resolute [...]oome passed vpon all such workes as want warrant for their mat­ter out of his word,The defect whereof caused God in iealousie as ho [...]e as fire, to renounce the ordinances of his owne lips, the sacrific [...]s and o­ther seruices of the lewes. right forme for manner which is faith working by a lowly loue, and aime not at Gods glorie (the Spheare which giues motion to all godly actions) as their principall end. Seeing then the Papists exercise themselues chiefly in matters not commanded, or if at any time they so doe, yet is not done after the minde and prescript of the Commander, since the end whereat they aime, is a mistaken marke of their owne setting vp, to wit, desert of Gods fa­vour, and their owne iustification:Isa. 1. 12. 15. seeing all, or some, or one of these dead flies is alwayes found to corrupt the oint­tment of the Popish Apothecaries, God will not in mercy crowne,Rom. 3. 27. much lesse in iustice admit the merit of any such as not onely disrobe him of a part of that glory,Isa▪ 42. 8. and 48. 11. which is sole­ly and wholly due vnto him, and which he will not giue to any other,Rom. 4. 16. but make him withall a chiefe recepter of their theft and robbery.The second dif­ference about the assurance of saluation.

Secondly, Saint Paul preached the certaintie of mans sal­uation, making it the end of our free iustification by faith. Th [...]y call this a diuelish faith. Conc. [...]rid. Sess 6 c [...]p. 3. [...]. 15. cloathing them with curses as with a rayment, that subscribe vnto it. The pulses of [Page 48] Poperie beat soOne reason why the Church of Rome cannot attaine this as­surance, lyeth pa [...]tly in the change, partly in the corruption of that seed and food whereof she sho [...]ld [...]e b [...]d and brought vp. For where the right seede is rightly sowne, where the true bread of life is faithfully broken with [...]ut m [...]xt [...]re of mans leauen, and the milke of the word s [...] ­cerely suckt in, there it attaines the end for which it was dispatched, by causin [...] the faithfull soule to put off, in the Apostles sense, feare of death, and loue of life. to assront An­gels, withstand principalities, & contest with powers, to dis­pense with things present. for passing things to come, for suspend [...]ng with the affrightment of height, and discouragement of depth, as vn­able any, or all of them (backed with the countenance of any other creature) to separate it from the loue of God which [...] in Christ Iesus. Rom. 838. 39. doubtfully about the assurance of God [...] fauour, and particular certaintie of saluation (whereof yet St Peter would haue vs to be perswaded, and with all dili­gence to seeke certificate) that she descries her selfe, to bee not diseased onely, but dead, dead through distrust and in­fidelitie. The pens and tongues of her champions crosse so palpablely the maine drift and scope of the Scriptures in this head point, that they proclaime the things wherein they are exercised to be no [...]a [...]ers of true godlinesse, be­cause men are not built vp the [...]eby in the knowledge of their owne saluation (the confirmation whereof is one sub­ordinate end of weldoing, 2 Pet. 1. 10.) as Pauls hearers were, when he grounded the defence and tryall of his do­ctrine, vpon their experience, and proficiency in this very point; which if they had not attained so certainely, as they could not therein be deceiued, then had his preaching done them no good, his provocation had beene frivolous, and to no purpose, examine your selues, &c. to countervaile or out-countenance this truth of particular assurance they haue excogitated, a numberlesse number of toyes and vn­truths, to turne men out of the way, to peace and tranquil­litie of minde, they haue traced out by paths tending to destruction, and discruciation of mens soules, and the mul­tiplication of their sorrowes. Such are Purgatorie pardons, pilgrimages, sale of superfluous workes, Beades, Granes. Rosaries, Medals, with the like hallowed things, things of great value, and rare vertue in their fancies, who sit in Po­pish darkenesse, and the Romane cell of death. But why do our adversaries so traduce this doctrine, to induce their doubtfulnesse and distrust? The children of this world are wise in their generation, amongst whom none haue beene found more wise, more worldly, then the Romish crew, to support and prosper their avaritious and ambitious hopes. [Page 49] Demetrius and the siluer-smiths haue gotten their goods by this craft,Act. 19. 25. 28. therefore Diana of the Ephesians must bee great.Act. 16. 18. 19. If the maide at Philippi be dispossessed of her divining spirit, then farewell the hope of her Masters gaines. Should not they then couer the light which otherwise would dis­couer them? Is it reason they abiure such charmes as haue beene, and still are of power to coniure wauering and vn­stable spirits, within the bounds of their Churches circle, and cause them stoope to the lure of their insatiable lucre? ‘—Quis nisimentis inops?’ Were they not reasonlesse if they should not (I say not onely willingly recept and receiue) but (as they doe) ēxtort and steale such golden oblations?

Accipe nunc Danaum insidias & crimine ab vno,
Disce [...]m [...]es:—

See heere the deceitfull dealing of these treacherous Graecians, and by this one we may discerne the rest. St Paul taught godlinesse to be great gaine,1 Tim. 6. 6. but the Paules & Popes of Rome haue since reversed, or at least inverted that sen­tence, by making gaine godlinesse, and godlinesse a pre­tence vnder the covert and colour whereof, they might with lesse suspition, or if it were possible, generall consent and conniuencie aspire to Satans stile,Eph. 2. 2. that as D [...]us mundi, supreme god of this world, they might raigne and rule the same atO. a [...]u [...]o vo­cis mundi mo­de [...]aris habe­nas, [...] merito in terris dice­ris esse deus. If the seuerall points of Popish doctrine, with the meanes of planting and suppor­ting them, be throughly weighed, Poperie will appeare to be but a wittily contriued policy, ingrossing prioritie, wealth and worldly pleasures. will.The third diffe­rence touching mans perfection in this morta [...]l life. Thirdly, he by an instance drawne from his owne person, proueth mans obedience to labour with de­fect in this life, and his perfection to be imperfect, whom yet I suppose to haue beene perfecter then their lord god the Pope is.Rom. 7. 15. 18. 19. 21. They on the other side doe, and ouer-doe; they doe all commanded, and that perfectly to satisfaction, they ouer-doe so farre, as to spare superfluities, and ouer­plus of oyle to supply the wants of such foolish Virgins as will buy at their rate, of fiue kindes of righteousnesse that [Page 50] raigne in the world. 1. The imaginarie iustice of some conceited ones. 2. The ciuill carriage of men morally good. 3. The glorious shew of counterfeite Israelites. 4. The fained perfection of Popish professours. 5. The sincere endeavour of true Nathanaelites. the first in opinion is last in Gods acceptation, and the last first: but who they? Avant selfe-soothing iust ones,Prov. 26. 12. the wings of your hopes are clipt, which letts you to soare, you are not they. Repent ci­uill worldlings, they were as honest as so, who were but corrupt branches,Act. 17. 12. before they beleeued. Howle yee hypo­crites, though you shine like glowormes, yet haue you not that holinesse, without which no man can see the Lord. Purge you,Heb. 12. 14. purge you Romane Catharists, the sounder and purer you seeme opinatiuely,Math. 9. 12. and in your owne conceit, the more impure,Paul. and dangerously sicke you are. He was purer and perfecter then so, who was pained, and complained, Miser homo, Rom. 7. 24. O wretched man, &c. His wayes were likewise directer then yours,Dauids. yet not so direct as was deseruedly wi­shed, Psal. 119. 5. that he could fully and perfectly keepe,Psal. 130. 3. (whereof you notwithstanding falsely boast) Gods righteous iudgments. God alone is that light which admits no mixture of darke­nesse, but if any man say that he hath no sinne, hee sinnes so saying, deceiues himselfe, depriues his soule of pardon, his conscience of true peace and turnes the truth of God into a lie, which saith that in many things wee offend all, the most renewed in many, the vnregenerate in all. For your ouer-deeds they exile you by an Ostracisme from the com­mon-weale & wel-fare of Gods Israel. They are therefore but fig-leaues, wherewith you labour to couer your owne and others nakednesse; and the more you couer, the more you discouer the guides which haue misled you, namely, nature and tradition.Math. 19. 26. It is a carnall conceit bred and brought vp in the wombe of our corruption, I haue obser­ved all these things from my youth. And where humane e­dicts, stand for diuine statutes, men may easily ouer-weene▪ The gate is straite that leades to life,Math. 7. 14. whereat tradition can not enter, it is so fraught with that, which God requires [Page 51] not;Iohn 3. 7. the way likewise thereto is narrow, which nature through blindnes cannot finde; for except a man be borne againe, &c. Reioyce true Christians, though you cannot doe (through frailtie) that good which ye would, through Gods grace your defects are couered, your desires shalbe accepted, the good ye would doe shalbe imputed, the e­uill you ha [...]e, and through strength of corruption, or vio­lence of temptation are haled to, shalbe discharged, seeing there is no condemnation to them (though the reliques of sinne remaine in them) that are in Christ.Rom. 8. [...].

St Paul commanded euery soule to be subiect vnto the higher powers:The fourth dif­ference about subiection to temporall sow­ers which they discl [...]i [...]e them­selues, and dis­pence with in others. the reason? because there is no power but of God. They arme subiects against their lawfull Soue­raignes. They commaunde the slaughter of Christian Kings as an act meritorious, and Canonize the agents for Saints. such seede they cast into the Lords field, such tares are sowne by the man of sinne, and his Emissaries. Such is the salt wherewith the falsely surmised Peter of Rome, or rather the salt-Peter wherewith wrought to the temper of their sierie passions,Rom. 13. 1. they haue attempted to blow vp States. How is the faithfull Citie become an harlot?Isa. 1. 2 [...]. it was full of iudgement, and iustice lodged therein, but now they are murtherers. Her faith is turned into infidelitie, her piety into aspiring policy, her profession into faction, her godli­nes into ga [...]ne, so that where the seed was vncorrupt, & the soile once good, Infaelix lolium & steriles dominātur avenae. By reason hereof,1 Tim. [...]. [...]. that they consent not to the wholesome words of the Lord Iesus Christ, and to theThe bl [...]s [...]d Tri [...]i [...]ie, w [...]h which the true Church and her children onely haue fellowship, 1 Iohn 1. 3. i [...]yneth with such [...] [...]taine and keepe Christs doctrine. The Father will haue the Sonne heard. Math. 17. 5. the [...] the Sonne is an essentiall marke and sure of signe Christs sheepe. Iohn 10. 27 and the [...] the promised Tutor and teacher of the Church for euer Iohn 14. 26. subscribes to that truth [...] Christ hath tau [...]ht, inspiring vs with the true effects thereof. so that they who [...]bey the F [...]th [...]rial [...]ring his Sonne, the Sonne, in hearkning to such as he sends. Luke 10. 16. and where the inward w [...]k [...] of Gods spirit concurres with the outward word of reconciliation, there men increase with the [...] of God. Col. 2. 19. whereas they who practise their owne devices, placing great [...] in their vse, whilst they despise Gods owne device, and spurne against his appointed meanes, haue neither pro­mise from the Father of spiritual thrift, who teacheth, but by the Sonne, nor furtherance from the Son, who clenseth but by his w [...]rd. Iob. 15. 3. nor assurance or assistance from that spirit wh [...]ch [...] and prospereth such onely, as the Father hath planted, & the Son purged with his heauenly du [...]. doctrine which [Page 50] [...] [Page 51] [...] [Page 52] is according vnto godlines. What for want of good seed, the word partly taught, what for excesse of darnell, their owne additions, so many monstrous births are brought forth by the whoore of Babylon, the purple harlot, which opens her quiuer to euery arrow. Add to her wresting and misconstruction of Scriptures, this further that she doth, ‘—Noua pascua quaerere, & amnes,’ Gadd after,The Papacy is a hotch potch, composed of the shreddes of o­ther heresies. and guide her louers to other pastures, and streames, then that greene pasture, wherein Dauid fed: those still waters which refreshed him, chusing rather to bathe in the puddle of her owne inventions, then to wash in Bethesda, Gods poole: delighting more to defile her selfe with the one, [...]. King. 5. then with the Syrian Leper to be clensed by the other. Whose impudencie is such, that out of Luciferi­an pride of spirit (incident to none but the Antichrist) she challengeth to be heard before the Scriptures: whose im­piety is so great,Rev 22. 18. that she dare speake where they command silence,Tradition dis­countenanced. and that vpon paine of the greatest paine that God can impose. Why did St Paul send this Epistle to Timothie left at Ephesus about the Lords businesse, since it containes the same things which he receiued from his mouth? Had Timothie so [...]iven a head, that Paul beganne so soone after his departure, to distrust his memorie? could he so soone be carried away with errour or worldly cares,2. Tim. 3. 15. who had de­dicated his childhood to devotiō? Might not Timothie his asseveration, whom they well knew to haue beene taught by Paul, and left to that end for some space amongst them, might not the bare affirmatiō, I say, of his doctrine, to be A­postolicall, and suckt (as it were) from Pauls teat, haue sup­plied the place of an Epistle, to authorize his person, & sta­blish his doctrine, as well for after, as present times? Certes the Apostle might haue spared his pen, and paines, if he had beene Iesuited in this point, touching the authority of vn­written traditions. Did the Apostles, Prophets, and Euan­gelists,Rom. 15. 4 (all guided by one spirit) propose to themselues the same end in writing, that they had in preaching the message of life? it is more then plaine that they did. If mans perfe­ction [Page 53] in this life,Ioh. 20. 31. and eternall saluation in the next, was the marke whereat they aymed in both,2. Pet. 1. 12. 13. then why should some onely of things necessarie,2. Pet. 1. 2. be registred, and other of the same nature,1. Cor. 15. 2. and like necessitie be exposed to neglect, ob­livion,Luk. 1. 1. 2. 3. 4. corruption & discountenance of times,Gal. 1. 6. 7. the moathes which bred in the Apostles owne traditions, and encum­bred them, vpon the absence of their persons? Rash and in­considerate actions are incident, to mans weake & impro­vident spirit; the omniscient spirit of God doth nought in vaine, nought but vpon deliberate grounds. If then the wil and word of God could haue beene kept purer and more entire, or alike entire and pure by tradition as writing, why was it written? Or if any part thereof (my speech keeps still within compasse of things necessarie) why not the whole? Was God so forgetfull, as when he had purchased and pro­mised life to his Church,There is no like­lyhood that God would haue so many things of greatest necessi­tie reserved to the publication of the putatuie deitie of the Pope which hee hath not revea­led by his sonne. not to prescribe the way to it? Or so ignorant that man can devise a neerer, better, and safer meane to saue himselfe by, than God hath done? Was it out of good providence and discretion to omit things ne­cessarie, & commend vnto vs matters of lesse importance? Was it out of envy, that he would not haue his minde fully knowne to man? Or impotency that hee could not aswell haue revealed it wholy, as by halfes? Or out of exception, that fi [...]er pen-mē should record the rest then his Evange­lists and Apostles were? When, or where doth God cancel that seale, and call it the commission which alone was au­thenticall? Wills he the end without the meanes, or such a meane as warres with it selfe, and disappoints of the end it should attaine? Did Moses or any of the Prophets in the old? Did the Evangelists or any of the Apostles in the new so mince the matter, as some doe? alter, and add to the Te­stators minde: allow or disallow (as some presume) what they thought meet? Can God bee charged with such blas­phemies, or his actuaries, and pen-men iustly challenged for such treacherie? The law of the Lord is perfect.Can ought be added to that is perfect? May addit, [...]o be made without marring it? Dare any mar where addition is as dangerous as it is needlesse? Doth the spirit delude vs calling that perfect wherein so ma­ny things lacke and those of necessary vse? How much safer were it to fasten on the written truth which sufficeth to salvation then to forge vntrue writings, and vnwritter▪ truths to the destruc­tion of [...] soules. Therefore they alone richly and fully afford things needfull to bring vs there to. Mat. 10. 19. May [Page 54] not this perfection be comparatiuely taken, that a fuller & clearer knowledge of God is had in the lesser booke of his law, then in that larger volume of his creatures? But the Prophet attributes such a perfection thereto, as can imply no defect, vnlesse the vigor, and force of the cause bee infe­riour to the vertue of the effect, converting the soule. Esay examines both faith and life of Priest and people by the law and testimonie. If they speake not according to this word, it is because (being but blind leaders of the blind) there is no light in them. The Apostles preached no other things then those which the Prophets and Moses said should come. The doctrine which Timothy is here charged to looke vnto, and touching which hee was to charge o­thers that they taught no other, was not contrary but con­sonant to those Scriptures, wherein Timothy was trained from his youth; and those Scriptures were able to make him wise vnto salvation. what may wee thinke of S Paul? was not he a good Christian? How doth he proue that and approue himselfe? But this I confesse, &c. Act. 24. 14. These words Paul spake. When? accused by Tertullus, and other Iewes, before whom? Foelix a governour. In what cause, & particular case? The rule of right worship. Who did sug­gest the words he vsed? The spirit of God, for such was the promise, To what end and purpose were they vttered? To proue the truth of his religion, pietie and profession, where of God was author, antiquitie an ornament, the Prophets witnesses, and their records did containe the tenour: which tenour is here made the touchstone of Gods truth and tri­all of his sinceritie. Now either did Saint Paul faile in his proofe, the spirit notwithstanding prompting him, or God failed in performance of his promise; or the Scriptures suf­fice to make a true and perfect Christian, such as Paul was in this life, and an inheritour of salvation (as we doubt not but he now is) in the next. If it were otherwise, the Apostle would never haue vndergone the burden of so bold an as­sertion, as elsewhere he doth. ButThe same things for sub­stance being penned which were preached. 1. Pa­pists preaching the Pope & his decretaline do­ctrine which is besides and con­trary to S. P. Go­spell cannot keep without compass of the cu [...]se 2. Their Romanū Evangelium, a Gospel framd on the Popes owne anvile A 1592. ascribes to certaine holy beads, and the like trumperies, with the vse of some Ave Ma­ries, Pater no­sters, or our La­dies Psalter. as­much as P. Go­spell giues to the bloud of Christ. viz. remission of sinnes to all men in every place. Can any Christi is heart but abomi­nate such bla­sphemies, and yet behold more abominations then these. 3. A Iesuits Gospell broaching such blasphemies, as neither earth nor heauen can heare without trembling and astonishment. Here Maries milke is mingled with Christs blood, as the Soveraignst salue for a sicke soule, and which yet is more horrible and hellish (if ought can be) the milke is pr [...]ferred as more pretious. Vbera dextrâ, vulnera prensabo levâ. though that we (chosē [Page 55] by God to doe the worke of Evangelists) (to whom yet he restraines not his speech, but goes further and ascends higher) Or an Angel, meaning no evill one (as Satan when he doth transforme himselfe) but an Angell from heaven, pretending he were sent from God. If an Angell from hea­ven preach, &c. And that no man thinke these words of ex­ecration to haue fallen from him vnawares, or lesse advi­sedly, he toucheth the same string againe, saying as he said before, and leauing his latter supposall as a thing not possi­ble, that such contradiction should come from heaven, hee iterates thus. If any man preach any other, &c. As holy men of God spake,Ver. 9. so they wrot by divine instigation, For first the Scripture the writing surpasseth all other writings.2. Pet. 1. 21. 2. The whole Scripture aswell the law which is the Gos­pell fore [...]told,2. Tim. 3. 16. 17. as the Gospell which is the law fulfilled, is not a Rabbinicall fancie, Anabaptistical revelation, popish fiction, or any other humane suggestion. But thirdly, inspi­ration giuen of God. 4. The vse whereof is manifold, as, 1. to arme against errour in opinion which it improoueth. 2. Corruption of life, by correcting iniquitie, & to furnish with a contrarie abilitie of holding. 3. That truth in iudge­ment which it teacheth. 4. That righteousnesse of life, wherein it instructeth. Some admitting the vtility of the Scriptures, gaine-say their sufficiencie, but amongst other errours it refells this convincing the authors for gainesay­ers of Gods spirit and purpose, seeing it is not meerely said to be profitable, but so profitable as naught is wanting therein to make 5 absolute, perhaps the people or laitie in whom so great [...]urniture of knowledge is not required; not those only, but the Pastor too the man of God. And if an Angell from heaven, much lesse Antichrist regreet, wee ought not to be troubled thereat, sithence the spirit of God doth not content himselfe with so plaine an affirmation thereof, but to beat the absolutenesse, and all sufficiency of Scripture into mens braines, and breasts, hee repeateth the thing againe more fully then before, being made perfect, or throughly furnished. May not the matter for all this be [Page 56] yet minced and this perfectiō, or through furniture meant of most good workes? To all good workes required of mā to doe. Haue the Scriptures God their author? Afford they all things necessary to soundnesse of faith and sinceritie of life, in their vse? Is the end of their transmission to posteri­tie by writing, to make mē absolute, so absolute that there is no good worke wherewith God is pleased, & which hee requires in those whom he will saue, but they instruct him in it, and how to doe it? Then wee are content that this er­rour of the Scriptures perfection should close our eyes, de­siring no other, no safer conduct then they reveale, to that celestiall Elysium,

Sedes vbi fata quietas
—ostendunt.

Where the rich man saw Abraham and Lazarus in his bo­some. Let all such as cannot be content with the Scriptures direction, goe as farre as they can, ‘(Non equidem invideo, miror magis.)’ Beyond all perfection, for the further they goe, the fuller assurance of Gods favour they forfeit,Psal. 63. 4. the more frequent feeling of that loue and kindnesse, which is better then life it selfe, they forgoe, because they goe from God. We seeke not, we wish not to be wise or perfect aboue the folly and imperfection of that which is written: that is for higher wisdome, or perfection, then that which leadeth to life, & it rightly so called, life eternall.

Thy word (saith David) is a lanthorne vnto my feet,1. Scriptures prescribe fully and precisely both what for matter we are to [...]oe, and decline. & a light vnto my path. Ps. 119. 105. The light of the lant­horne descries the evill we are to decline. By the guidance of this light we may bee led forward to the practise of all good.Tit. 2. 11. 12. What thought is there of mans heart which may not hence be established if doubtful?Prov. 2. 9. subdued if headstrōg? What words idle,Prou. 10. 18. or evill are not here reproued, and may not be reformed?2. Cor. 10. 4. 5. And wherewithall shall a young man (in whom affections most rage,Col. 4. 6. and raigne) clense his way? What sorrow so great,Eph. 5. 3. 4. or maladie of minde,Psal. 119. 9. which the tongue of the learned may not hence allay?Isa. 50. 4. what infirmity [Page 57] bodily,No man can rightly praise or prize this pearle, who is not ac­quainted with Davids practise Ps. 119. Solo­mons direction and our Saviors search. Iohn, 5. His preparation must bee reve­rence, humiliti [...] his insinuation, attention his cō ­panion, industrie his guid, and prayer the spoke­sman and the commentarie. or affliction worldly, may not mans spirit be taught hence to sustaine? Here is the season of salt, the force of fire, the defence of armour, the nourishment of meat, the solace of marriage, of spoiles the profit, of victorie the pleasure, of light the direction, of musicke the delight, the sweetnes of hony, and the hony combe. In heavinesse it cheares vs, in wandrings recalls vs, giuing health to our bones, peace to our liues, & content to our soules. The faithfullest coū ­seller, strongest supporter, best interpreter of strange evēts, and heavenliest moderatour of crosse occurrents.By this sea­card may every wise Christian so guide & stere his owne vessell whether in slorm or calme, as to awake with god in the morning, to walke all day long vnder his protection, to ly downe in peace & cōmune, with him in the night season. Prov. 22. Deut. 33. 12.

Further since the matter of our practise without the right maner of performance, is but a carcase of religion without a quickning spirit: the Scriptures make knowne vnto vs that mans deed in Gods matters, is but a desire, at most an endeavour, which endeavour must bee thus conditioned. 1. Sincere, for he with whom we haue to doe, requres truth in the inward parts. 2. Serious, or earnest, for heaven is the hold which none surprise, saue such as will take no nay. 3. Setled or constant, because he that is holy must bee holy still. 4. Vniversall or entire, for whosoever shall keepe the whole law and yet offend in one point, he is guiltie of all. Now what more sit rule or perfect square can be found to frame the Lords building by, then that which laies the foundation in sinceritie, reares vp the walls in fervency, covers the whole by constancy, and keeps it holy by entire obedience. Their madnesse hereby appeares the more, who accuse the scriptures of want and imperfection, to the ende they may peice and patch them vp with their vnwritten ve­rities, indeed lying vanities, traditions, or rather (Sad. advers. Monach. But­deg. as a com­pleat and a most acute diuine calls them) contradictions. Which first Preiudice, yea frustrate Gods purpose in pen­ning the Scriptures. These things are written that your ioy may be full.1. Ioh. 1. 4. Againe these things, &c. Ioy is the companion, and salvation the end of faith.Ioh. 20. 31. No ground of sollid peace, & true ioy can be wanting,Mischiefes ac­company tradi­tions and their Patrons. where fulnes therof is found to spring, and the meane is not imperfect which begets a per­fect faith, nor doth that faith frustrate which brings salva­tion. The Evangelist S. Luke Luk. 1. 1. 2. 3. [...]. wrote not of some only but all [Page 58] things, which he had searched out perfectly, yet no other, then the Apostles were witnesses, and Ministers of, to The­ophilus, that he might knowe the certaintie of those things wherein he had beene instructed. 1. Lukes diligence, which was not perfunctorie. 2. The successe, that perfectly. 3. The extent, that all. 4. Their authoritie, that no other then the Apostles themselues delivered. 5. The estate of the person to whom they were dedicated, Theophilus who before had heard and been instructed in them. 6. The state of the time wherein Theophilus lived, hauing himselfe heard, & beene taught of the Apostles. 7. The end of committing these things to writing, which was to cōfirme him in the things he knew; convince plainely 1. That not only that which the Apostles taught as necessary to salvatiō is writtē. 2. But also that the writing of such things is more necessarie on our parts who heard not the Apostles preachings & instru­ctions as he did. 3. And to beleeue and embrace nothing of things necessary, as Apostolical, which hath notScriptures the sole, and suf­ficient guid to heauen. therfore they but wearie their bodies, & spend their spi­rits who walke in by paths, & the faster they run the farther they are out of the way, since they run not so as they that ob­taine. scriptū est for the best warrant.

They falsifie such attributes as confirme the same.Secondly, Is not grace an infallible earnest of glorie? By the word wee are brought and stablished in this happie state,Act. 14. 3. else why is it called the word of grace? Seeke we more then life? By the light of this Lanterne we are led thereto.Phil. 2. 16. Else were it mis­ [...]earmed the word of life.Act. 13. 26. Desire we better things thē such as doe accompanie salvation? it reveales the same and how to attaine them. Else should the spirit delude the Church. Need we more or other food then that which nourisheth to life,Heb. 5. 18. and it eternall? And if when we were enemies, wee were reconciled to God by the death of his sonne,Rom. 5. 10. much more being reconciled (by the ministers of the word) wee shall be saued by his life. Either these titles are vntruths, or the Scriptures containe all necessarie truth for reformatiō of life and sincerity of beleefe.

Admitting them, we cānot beleeue the scriptures which purposely and peremptorily forbid all additions of men.Thirdly. Ad thou not vnto his words least hee reproue thee & thou be found a lyar, which trade of lying and making of their [Page 59] owne, if with the popish crew, it were not rise, they could not sell so cheap as they doe; nor so cause their volumes swell, but, Quid Romae faciant, simentiri nesciant? VVhat should they doe at Rome if they could not over-reach?

They load the spirit of God with blasphemous imputa­tions of falshood,Fourthly, & cōtrariety▪ The first, because it averres so pregnantly the sufficiency of the scriptures.Papists a peremptory blood they dare giue God the lie. The latter, because many things are fathered thereon contrary to that which is revealed;1. Tim. 4. 1 3. as adoring of images, calling on Saints, worshipping their breaden God, massing, communicating in one kinde, with those which S. Paul calls the doctrine not of Divines but Divells.

They rase the old foundation,Fiftly. and erect a new Canon. The foundatiō personall is rased. 1. In deifying, & adoring a man, the man of sinne, as the sonne of man. 2. In doing no lesse to a peece of paist. 3. In adoring the creaturesAs Ancells and Saints with invocation, Images with adoration, Beads and other hallowed toyes with a power that is proper to faith and repentance. The blessed mother of our Saviour, with 1. prayers. 2. A power over her sonne to command him. 3. In matters of mercy to manage them. And. 4. The milke of her breast with [...] equall vertue and efficacy to Christs blood. with the spoiles of their maker. They destroy the foundatiō do­ctrinall,Stap. in praes. [...] rel. princ. doct. The papacy is pitched vpon the sand of mans fancie since it finds no sure footing in the word or erect a new Canon in being wise aboue that which is written. We haue saith (a Rhemish ringleader, & master builder of the Babilonish Synagogue) another foū ­dation of Christian religion, diverse from the Apostolicall and propheticall scriptures. Therefore a new, another rule.

They take the wall on Gods word. The Coūcel of Trent embrace this trash of Apostolicall (as they stile thē) indeed Apostaticall traditions pari pietatis affectu & reverentia, Sixtly. with the like reverence & pious affectiō that they doe the Scriptures.Sess. 6. Decr. 1. Non minus meretur inter Ethnicos, &c. St. in Luc. 10. 16. He doth no lesse deserue to be counted an Eth­nick, who refuseth Ecclesiasticall traditions, then hee that reiects the Gospel, saith Stolla. Papists in their Practise & punishments out-run this opinion fortifying traditiō with fire & sword,Cap. de eccl. porro si plus vivere [...] &c. whilst they trample Gods edicts vnder foot. Eckius doth not obscurely intimate that mē must liue more according to the authoritie of the Church, then after the [Page 60] Scripture.Luth. in Gal. 1. 7. & 4. 6. The lawes & rules of their irreligious orders are, and haue been strictly kept in the omission & contempt of Gods commandemen [...]s.God indeed doth dignifie & privi [...]edge his Church but with such caution & reservation that be e [...]pects and enacts of her the authoritie of a law-giver. The contempt of their idolatrous & adulterous Masse, the eating of a peece of flesh vpon a friday, is more abhorred and rigorously intreated then the horrible guilt of Homicide, theft, avarice, vncleanesse, or cursing of parents. Whither tends the pretended authority of the Church aboue the scriptures, if not to prefer the dark­nesse of her traditions before the light of Davids Lant­horne? To make Abanah and Pharpar rivers of the Italian Damascus more soveraigne then all the waters in Gods Israel?lam. 4. The sub­iectio of aspouse Ps. 40. 10. 11. 12. The homage belonging to a Lord. Mal. 1. 6. The honour and power that per­taines a head. Eph. 4. 15. VVhat other thing is meant by that blasphe­mous and vnchristianMade by Bri­stow in his Mo­tiues. challenge, provoking Protestants out of the weake and false castle of onely scriptures into the plaine field of Traditions? Whereby more strength & authority is giuen to tradition for confirmatiō of truth, and confutation of heresie, then to Scripture. What speakes their immoderate praises of tradition? those disgraceful re­proaches cast on the Scriptures?Set out by Gre­gory the thirteth. The Canon Law strikes it dead, affirming the Apostolicall See of Rome to be respe­cted with such reuerence that men rather desire to know the ancient institution of Christian Religion frō the Popes mouth, then from the holy Scriptures; and they onely en­quire what is his pleasure, and according to it they order their life and conversation. wherein three grieuous crimes are combined with one breath. Arrogancie, defection and Antichristianisme. It is pride intollerable for thē to ascribe, or the Pope to assume an authority and power of ena­cting Lawes in Gods kingdome. Plaine Apostacy to take heed to Popish fables & commandements of men that turne away from the truth.Tit. 1. 14. Vndoubted Antichristianisme to challenge hearing before Scriptures, & instead of searching them to enforce subscription to the Popes pleasures. The Asse finding the Lions skin, puts it on to domineere ouer other beasts, but when his Master found him, (whether his long eares bewrayed him, hapning to be seene, or his bray­ing betrayed him, fortuning to be heard) though he decei­ued [Page 61] others, yet him he could not gull. The Italian beast hath cloathed himselfe with the Lions skin, euen the skin of the Lion of the tribe of Iudah, I meane the power and authori­ty of God, whereby he Lords it ouer all Fathers, Councils, Church & Scriptures. His Sycophants see and publish with applause; but to such Masters in Gods Israel as examine his title by the touch-stone of truth his long eares, which from farre, suckes in such vniust aspersions, his brayes & brags of two swords, his concealement, & putting of Gods Candle vnder a bushell, that he might with lesse reluctation doe his feares in the darke, his traducing of Scriptures for obscuri­tie and insufficiencie, his impeaching of their authoritie, his suiting of their sense to the complexion of times, his chan­ging of the very articles of faith,Articulos fi­dei soluit Pon­tifex maximus Episcopus v­niversalis, Ca­put Ecclesiae, Dominus De­us noster Pa­pa. & founding of new, his si­lencing of that breath in cases controversed, which must cōsume him, his preferring of chaffe to wheat, of that which is worse then water to the wine of Gods Cellar, his super­cilious & superlatiue stiles, with other like, bewray him to be the Asse, the Antichrist, who was to sit in the Temple of God, as God. 2. Thessal. 2. 4.

There is but one Law-giuer,Seuenthly. whose 1 allowance they lack,Iam. 4. 12. whose 2 Lawes they disanull. Could God more plain­ly reiect such seruice,Whatsoeuer des­ [...]nds from the lynes of mans braine is mons­bane in Gods busines. reproue such practice then he doth by that censure, which yet they contemne?Math. 15. 9. In which kind [...] none haue so much pes [...]ered the Church as they whose tra­ditions are 1. dissonant to the truth. 2. for va­rietie infinite. 3. in vse fruitles. 4. in effect dangerous. 1. impeaching the authoritie. 2. implying an insufficiency and 3. shouldring out of the exercise of Gods word. In vaine they &c. wherein our Saviour covertly proposing his will and word for the alone rule of all acceptable service, and opposing mens precepts to that doctrine which is divine, vtterly and vniuersally condemnes all such rules of his worship, as are contrary to, or besides the Scriptures. And all works groū ­ded vpon such rules as are not learned out of the word, though for wisdome they make a shew as if they came frō Heauen, for humility they seeme to proceed from a mortifi­ed mind, & for austerity do not spare the body, yet (take it vpon the word of an Apostle) do they neither please God, nor profit vs, since they are things of no value. Now Christ [Page 62] we know to be truth it selfe, and Paul we acknowledge to haue lighted his torch at our Saviours lampe,Marke 7. 8. but who are these that presume to lay the cōmandements of God apart, 1 & obserue the tradition of men? 1. Such as are zealous in their profession:Rom. 10. 2. so were they whose zeale notwithstanding the Apostle reproues,Verse 13. because it was not vshred with know­ledge.The secret of the Lord is amongst them that feare him. 2. Such are ouerawed with a feare, not priviledged & spirituall feare, whereof the Prophet speakes, Psal. 25. but such as is taxed by another Prophet, because taught by the precepts of men. Isa. 29. 13. 3. Such as are wearied with pilgring,The true seruice of God consists not in bodily ex­ercises, which profit not, but in the exercises of godliues, the practice wherof is most hard, & burthensome, & in truth impossi­b [...]e to the natu­ral mā. Rom. 7. 8 Such is the cur­bing of our irre­gular wils, and breaking the clods of our vn­towardnesse. pined with fasting, & clogged with imposts of vo­luntary service: the Pharises did likewise furrow sea & land, fast often, sting thēselues with thornes, lye vpō planks, beat their heads against wals, till blood sprung, yet never a whit more liked or allowed of God. Math. 5. 20, who requires not mangled but mortified members. Col. 3. 5. a liuing sa­crifice, a reasonable service. Rom. 12. 1. And Baals Priests, who went further (lancing their flesh with kniues. 1. King. 18. 29.) were farre enough frō Gods kingdome. 4. Such as are wary & heedfull, but in the service of the worst Master, whilst they obserue their owne ordinances. 5. Such as run in the course they vse, but with more haste then good speed, since they walke not in the rode-way wherein Dauid safely ran, Psal. 119. 32. but run in those wayes wherein God suf­fered the Gentiles for to walke (1.) their own wayes. 6. Such as beleeue in Christs merits;A voluntarie and cheerfull re­signation of our selues to Gods v­sage. Luke 9. 23. bow euer it standwith our temporall comfort. a delight in holy exercises, which by nature we cannot rellish. Psal. 119. 97. a keeping of the heart in such plight as may command good motions, and haue dominion ouer vnruly passions, which Chirst cals a kingdome. Luk 17. Salomons conquest, & a great one too Prov. 16 32. a daily fostering of saith, with a constant fruition of her fruits & attendāis. Ioy▪ peace, loue, thanks­giuing, equabiliue of mind in estates, a propension & willingnes to dopart hence at Gods pleasure, brea­king out sometimes into a desire of dissolution. Phil 1. 23. a forsaking of the world, not locally in habi­tation (as they do who confine themselues to some Frierie) but spiritually in affection, as they who re­ [...]ouace that corruption which is in the world through lust, vsing it as though they vsed it not. 2 Pet. [...]. 4. 1 Cor. 7. 31. but not as true Christiās ought to do, seeing their trust in Christs merit is, that he hath pur­chased grace for them, to merit for themselues Heauen by free-will if they list, thereby to be iust before God in them­selues, and fully worthy of Gods kingdome, by which kind [Page 63] of belie [...]e they are abolished from Christ,Rhem. vpon 2 Tim. 4. 8. fallen from grace, and bereft of the benefits of his merit,Gal. 3. 1. & 5. 4. as were the bewitch­ed Galathians in the Apostles dayes.

Againe,Papists preten­ding blasphe­mously that they fulfill the Law, doe disanull the law by their su­perstitious de­vices. when they draw men from the wholesome pa­sture 2 of Gods word, to repast and feed in the strengthlesse chaffe of mans braine, doe they not reiect the commande­ments of God, that they may obserue their owne traditiōs? In the three estates of humane gouernment, Oecomicall, Civill, & Ecclesiasticall, the papacy masked with pretence of Religion & regularitie (Davus like) disturbes all. In the first which is Domesticke prohibiting mutuall offices of loue,Papa pertur­bat omnia. obedience, hereditary succession, & due benevolence twixt Master & seruant,Poperie out of a transcendent prerogatiue can godly transgresse all bounds of nature, religion, humanitie, and ciuill societie, forbidding the performance of promises, coue­nants, oaths, de­claration of truth vpon oath, to these who worship the God of their fa­thers after the manner which they call heresie. father & sonne, husband & wife. In the second dispencing with allegeāce, disposing of scepters, deposing Caesar, & crowning of murtherous attēpts against his person with a Lawrell of new-sprung martyrdome. Touching the third, Diruit, aedificat, mutat diuina prophanis. He destroyes & puls downe what God hath built, & with those Nimrodian rebels in the tower Babel seekes to raise the wals of Babilon higher then any mischance can soare, Maio [...]sū, &c. as Niobe somtime said of her selfe. He changeth divine pre­cepts into prophane & blasphemous fictions;I sit as a Queen & shall see no mourning. Rev. 8. 7. whilst in eue­ry commandement & branch of the Law, the word is made of no authority by the traditions which he hath ordained. By this time I doubt not but we see good reason of obser­uing that Apostolicall rule.1 Pet. 4. 11. He that speaketh, &c. The Pro­phets are Gods factors, sent to negotiate in these remote Regiōs. There traffick is the reconciliatiō & gain of soules. the Church is the ship wherein they imbarke, the world the sea whereō she floates, the word the card that directeth her course. Timothie as Pilot keepes the sterne. Tradition is the rock which he must shun. The place of arriuall is the promi­sed Land, that coelestiall Canaan which is aboue. His ex­change there the richest for commodity,See Gualter on Mat. 15. 19. & Mar. 7. 7. & rarest for perpe­tuity, euen the saluation of himselfe, & those that saile with him. Let Timothie then take heed to himselfe, that his life be vnreproueable touching the grosse offence, to doctrine, [Page 64] that it be pure & profitable, to perseverance, lest beginning in Leo he end in Cancer. 1 Cor. 9. 16. Let him looke to saying, because a necessitie is laid vpon him, Woe is, &c. to doing, because such as say & do, shalbe counted great in the kingdome of God,Math. 5. 19. aswell this of grace as that of glory. continuance, be­cause not he that runs fast for a spurt, & setls before he come at the goale, but he that endures & not that for a time, nei­ther till the sun of tribulation begin to scoarch, but he that endures the heats & sweats of this holy Climate, & that to the end he I say, or rather Christ saith it, & he alone shalbe saued. Iudas shone for a space, & gaue a flash as if he had bin a fixed star amongst the twelue, but time discovering his false faith, he proued a Comet or shooting star, being drawn down, & withdrawn with a Quid dabitis? what will ye giue me & I will deliuer him vnto you?Math. 26. 15. St Paul on the other side approued himselfe to be a fixed star in the Churches firma­ment. 1. by his owne heedf [...]lnes, since he knew nothing by himselfe. 2. by his industry in teaching, whilst as a candle he spent himselfe to giue others light.1 Cor. 4. 4. 3. by cōtinuance in hol­ding out vnto the end,Act. 20. 20 24. witnesse that Swan-like song, I haue fought, 2. Tim. 4. 7. 8. &c. that loue that his appearing. Against which ap­pearance the Lord prepare vs by a care so circumspect, as may keepe vs vnspotted of the world, a diligence so succes­full, as may gaine others, & by such a continuance in both, as may be intreated with that approbation. Euge bone serue. It is well done good seruant & faithfull,Math. 25. 21. &c. Blessed is that seruant,Math. 24. 46. 47. whom when his master commeth, he shall sinde so doing.

Soli DEO gloria. ConfIrMet qVoD In nobIs operatVs est JehoVah.’
FINIS.

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