THe words are but few, yet fewe as they are, doe mi­nister matter of a large discourse, of the bond and pre­seruation of spirituall amitie and coniunction betwixt GOD and mā: of corporall marriage betwixt [Page 2] man and woman, and of neighbor­ly sacietie betwixt man and man. The locall vse and application of the words is to shew a iust reason of Gods withdrawing himselfe frō them to whome he speaketh, and therefore they giue vs occasion principally to consider what is the occasion of breach betwixt GOD and vs. But the same reason being takē from the affections & dispo­sitions of men in sorting thēselues one with another, do lead vs also to consider wherein standeth either the maintenance or the breach & disunion of those coniunctions & societies which god hath ordeined amongst vs. The Prophet hauing in the first verse of the chapter cal­led the children of Israel to heare the word of the Lord, propoundeth to them in the second verse to call to minde the great loue and mercie wherewith hee had respected & [Page 3] honoured them aboue al the nati­ons of the earth. You onely haue I knowne, saith the Lord, of all the fami­lies of the earth. Where by knowing he meaneth acording to the scrip­ture phrase, the taking knowledge of them in speciall loue and kind­nes to be their God & to do them good; when as hee passed by other nations as a stranger, as if hee had no respect or regard vnto them. Now wheras the consideration of this great mercie should haue mo­ued thē to all thankfulnesse & du­ty towards God, they contrariwise Esay. 5. 4. 7., in steede of grapes brought forth wilde grapes; for iudgement & righ­teousnes, oppression and cruelty, so as that they seemed nothing lesse thē to know or regard him who had so graciously of his owne meere and voluntarie loue accepted them. Hereupon the Prophet addeth, Therfore I will visit you for all your [Page 4] iniquities, saith the Lord, implying herein that rule of iudiciall pro­ceeding which our sauiour Christ setteth downe as a thing certain­ly determined with GOD; Luk. 12. 48 To whomsoeuer much is giuen, of him much shalbe required: the greater mercie, the greater iudgement; the higher the place, the more dead­ly the fall: Bernard. in cant. ser. 84. they, saith Bernard, who for grace receiued seemed to be the greatest, for not beeing gratefull become of least reckoning with God. In effect therefore hee saith vnto them, as ye haue beene best belo­ued, so ye shalbe most greeuously & seuerely punished: somewhat may in equitie bee remitted to o­thers, but all shalbe required of you; I wil visite you for all your ini­quities, saith the Lord. And that it might not seeme strange vnto thē that he who had vndertaken Leuit. 26▪ 11. 12. to dwell amongst them, and to walke [Page 5] with them, should thus cast them off & leaue their company; in the words which I haue proposed, he appealeth to themselues and ma­keth them Iudges whether his doing therein bee any other but what they themselues out of their owne conuersation must needes iustify and make good. Can two or wil two walke together except they be agreed? Will any two of you sort your selues to conuerse & liue to­gether who haue no accord or a­grement each with other? It is ex­pedient to haue company on the way, and there is comfort in it; but will any man be companiō to him by whom he is continually thwar­ted and prouoked? Doth not eue­rie of you make choice of such cō ­pany as wherewith he may liue at quietnes and peace? How can you then expect to haue me to walke with you when as there is no cō ­cord [Page 6] or agreement betwixt you and me? I call one way: you turne wilfully another way: I command one thing and you do the contra­ry. You prouoke me with your ini­quities from day to day. Therfore be ye wel assured that your cōpa­ny is not for me, neither wil I haue any society or felowship with you.

2 The terme of walking as it is referred to God, betokeneth his gratious & healthfull presence as it is applied to men, it signifi­eth the conuersation and life of mā. To make vse thē of the words, wee may here obserue first the life of man compared to a walke. Se­condly wee are to note wherein standeth the commoditie & con­ueniencie of this walke, and that is to walke together, in societie and company. Thirdly what is the means to hold vs together; which is concord and agreement. Of [Page 7] the first we haue example in those exhortatiōs of the apostle, Rom. 13 13. Walke honestly as in the day time: Eph, 5. 8. Ibid. ver. 15. walke as children of light, 1. Th. 2. 12. walke circumspe­ctly not as vnwise but as wise: ^h walke worthy of him who hath called you into his kingdome and glory. But what should I need to bring many exāples of that which in the scrip­tures is so commonly and euerie where to be found? let vs rather consider what is to bee gathered thereof for our instruction. A walke therefore importeth, first a way wherein wee are to walke: se­condly an end whereto we walke: thirdly motion in the way; and fourthly proceeding or going forward therein, & lastly perseuerance and continuāce vnto the waies end, what our way for our walke▪ is, the Prophet Dauid signifieth whē he saith, ⁱ blessed are they that are vn­defiled Ps. 119. 1. in the way, and addeth by way [Page 8] of exposition, which walk in the law of the lord. The law of the Lord is the way wherin we are to walke. Ther­fore Moses whē he had giuen the law of God to the people of Israel biddeth thē Deut. 5. 33. to walke in al that way which the lord their God had cōman­ded thē. And hence are those phra­ses of Ex. [...]2. 8. Deut. 9. 12. turning out of the way, when we forsake the cōmandements of God, and Psal. 3 [...]. 34. keeping his way when we obserue the same. It is a great question in our dayes, what way it is wherin we may safely & secure­ly walke, & many are much distra­cted & perplexed hereabout, be­cause they see so great contention and cōtrouersie which is the right way. But all this doubt God him selfe resolueth, to them that are willing to take resolution of him; the law of the Lord, the word of God which hee hath deliuered to vs by his Prophets and Apo­stles, [Page 9] that onely is the sure and certaine way. Hee that teach­eth according to this law, hee teacheth the right way: hee that teacheth beside this law, seeme he to be of neuer so great authoritie and credit, hee teacheth a wrong way. In this way God hath reuea­led vnto vs, all the waies which he will haue vs to goe▪ what to be­leeue, and how to liue; what to doe, and what to eschew; and not onely of such duties as are com­mon to all, but also what concer­neth euery man in his special state and calling; what is the dutie both of Prince and subiect, of the Pa­stour and of the fiocke, of the Hus­band and the wife, the Parents and the children, the Master and the seruants, the rich & the poore, the high and the low; the word of God according to the phrase of our Sauiour Christ, Mar. 13. 24. appointeth to [Page 10] euery man his worke, to euery man that seruice that his master re­quireth of him▪ Gregor. Moral▪ li. 16. cap. 16. By the Scripture, saith Gregory Bishop of Rome, God telleth vs all his will; Ibid. li. 18. ca. 14. so that if men will speake truly, they must from thence receiue that which they will speake; August. de. vtil. cre dendi. ca. 6. the doctrine whereof is so framed, saith Saint Austine, as that there is no man but may draw from thence that that is sufficient for him, if hee come with deuotion and piety to draw, as true religion requireth hee should doe; Hieron. in Psal. 86. because the Princes of the Church, saith Saint Hierome, meaning the Apostles and Pro­phets, did so write, as that not a few onely, but all should vnderstand; so as that the scripture, as Gregory saith, is Gregor. ad Leand. epi [...]. in lib. Mor. cap. 4. a streame wherein both the Elephant may swimme, and also the Lambe may wade; yee so as that Origen. cont. Cels. lib. 4. in one and the same text, as Orig [...]n ob­serueth, many times are found tem­pered [Page 11] together both the things which serue for the exercising of the strong­er, and which minister edification to to the more weake and simple. In the Scripture wee shall find that way whereof the Prophet Ieremy spea­keth when hee saith; Ier. 6. 16. Stand vpon the waies and behold, and aske for the old way which is the good way, and walke therin, and ye shall find rest for your soules. Wherby he instructed the people to take view of the waies of their forefathers, and thence to make choice, not of that way which their latter fathers taught them, of which elsewhere they are warned, Ezec. 20. 18. VValke ye not in the ordinances of your fathers, neither obserue their manners; but of that wherein the Patriarches and first fathers walked, who receiued the same from God, and by the ordi­nance of God left the same recor­ded for a memoriall to their chil­dren. [Page 12] A foolish terme there is vsed by many ignorāt persons amongst vs of the old law, the old Religion, by which they vnderstand the reli­gion of Poperie, as if popery were the old religiō, because some ages past haue followed it, and bin abu­sed therby. Indeed the Scribes and Pharisies for the very same cause called their traditions Mat. 5. 21 27. &c. the old reli­gion, but the true old religion is of ancienter continuance, euen that way which the Patriarches & Pro­phets, the Euangelists & Apostles haue traced out, and directed vnto vs, hauing themselues learned it from God, & by the reuelation of Iesus Christ, & by his appointmēt left the same recorded in scripture to our vse. Of this it is that the pastours & teachers of the church are instructed to say to Gods peo­ple; Esai. 30. 21. This is the way, walke in the same, when thou turnest to the right [Page 13] hand, or when thou turnest to the left. Christ is the directour of this way: of him the father hath said, Mat. 17. 5 Heare him; and therefore Cypri­an inferreth; Cyprian. lib. 2. epist. 3. If Christ onely be to be heard or harkened vnto, we are not to regard what any man before vs hath thought fit to be done, but what Christ hath done, who is before all: for we are not to follow the custome of men, but the truth of God. And if by this rule we esteeme of the way wee shall soone perceiue that Po­pery is out of the way, because in that path which the Apostles and Prophets haue chalked out vnto vs, we neither find the Pope, nor his pardons, nor his masse, nor his images, nor his reliques; yea all these and the rest of his trinkets, are easily perceiued to be but false and base, and broken wares.

3 If wee desire somwhat more briefly to heare the way, our Sa­uiour [Page 14] Christ telleth vs, Ioh. 14 6. I am the way, the truth and the life: no man cometh to the father but by me. S. Austin am­plifieth the words, August. in Ioan. tract. 22. Ambulare vis? &c. Art thou desirous to walke? I am the way. Woldest thou not be deceiued? I am the truth. Woldest thou not die? I am the life. There is no whither for thee to go but to me: there is no way for thee to go by but by me. Christ only him­selfe is our way to come to Christ, Heb. 10. 20. Through the vaile, that is, his flesh he hath prepared the new and liuing way whereby we are to enter into the holy place. His pas [...]on is our redemptiō, his obediēce our righteousnes, his resurrection our iustification; he is for vs whatsoeuer wee neede to bring vs vnto God. Act. 4 12. There is not saluation in any other, nor any other name giuen vnder heauen by which we must be saued. This way must we go, if we will go the right way: but if wee seeke for a way in our [Page 15] selues or in any other creature; if we Ro. 3. 10. set vp our owne righteousnes a­gainst the righteousnes of God: a­nother altar and sacrifice against the crosse and sacrifice of Christ; if we trust to other mediations & merits and satisfactions, wee are out of the way; wee wander in strange and crooked paths, which will neuer bring vs to our desired end. In a word, the Apostle wil­ling to instruct vs of the rightway, and to that purpose setting downe a briefe summe of the doctrine of the gospell saith thus, Gal. 6. 14. God forbid that I should reioice but in the crosse of our Lord Iesus Christ: wherby the world is crucified vnto me, and I vn­to the world: for in Christ Iesus nei­ther circumcision auaileth any thing, nor vncircumcision but a new crea­ture. Now hereto he addeth; And they that walk according to this rule, peace and mercie shall be vpon them. [Page 16] Here is then the rule and way of our walke, to reioice, that is, to put trust and confidence of remis­sion of sinnes & saluation only in the crosse of Iesus Christ, not in the crosse of Peter, or in the crosse of Paul, or of the Virgin Mary, but only in the crosse of Iesus Christ, & so to be possessed with this re­ioycing, as for the enioying of the ioy hereof to bee mortified to all worldly conuersation, and to be content to beare the malice and persecution of the world. They that walke in this way and accor­ding to this rule, they shall finde mercie with GOD to attaine to peace; but with the rest it shall come to passe which Ionas saith: Ionas. 2. 8 They that wait vpon lying vanities, forsake their owne mercie.

4 Now that peace is the end of our walke, euen the ending of all our labours and sorrowes, and the [Page 17] fruition & enioying of God, who is Rom. 15. 33. the GOD of peace, and of Iesus Christ our Sauiour, who is Esai. 9. 6. the Prince of peace, in whom is full & perfect blisse and happines for e­uer. This is the thing wherto all our walking ought to tend, which as the marke before the archer, so ought to be before our eies to aime at in al the course of our life, and the regard thereof so to ouer­passe all other regards, as that no­thing be further or otherwise re­garded then as may stand with the attaining of this end, hauing al­waies in remembrāce that which our Sauiour Christ saith: Mat. 16. 26. what profiteth it a man to winne the whole world and to lose his owne soule? This mind the Apostle Saint Paul expresseth when he saith, Phil. 3. 8. I haue counted all things losse for the excel­lent knowledge sake of Christ Iesus my Lord, for whom I haue counted all [Page 18] things losse, and doe iudge them to be dung that I might winne Christ &c. that I may know him & the ver­tue of his resurrection, and the fellow­ship of his afflictions, and be made cō ­formable to his death, if by any means I may attaine to the resurrection of the dead▪ Giue me hunger & thirst, cold and nakednes, sicknesse and sores, torment and death, this end to attaine to the blessed resurre­ction of the dead maketh amends for all. Giue me the kingdomes of the earth and all the pleasures and glory thereof, yet if my end be not to attaine this end, I am a most wretched man, and better had it beene for me that I had neuer bin borne. The more may we wonder at the strange retchlesnesse of the greatest nūber of men, with whom this is least of all thought of, and least of all respected, B [...]rnard. so vainley v­sing their soules, saith Saint Bernard, [Page 19] as if they did not reckon that they haue any soules at all; so wholly dreaming and doating vpon the things of the world, as if they were borne to no other end but to liue for euer in the world. A wandring fancy men commonly haue of a desire to come to heauen, but how few set their hearts thereupon to make it the drift of their life, the main end of all their purposes and counsels, and doe not rather drowne the re­gard thereof in the purposes and desires of other things? That we runne not with others into this common errour, let vs duely remē ­ber, that our life is but a walke, and a walke must haue an end, & ther­fore that it concerneth vs so to frame our courses and doings, as that we may make a good end, that our death to this world may be to vs the beginning of euerlasting life in the world to come.

[Page 20]5 To this end we are to call to minde that walking importeth mo­uing and stirring, and therfore ad­uertiseth vs, that seeing our life is a walke, we are still to be mouing and stirring and doing in the way and worke of God: that being by the mercy of God broght into the right way, we are not there to sit downe at rest, idle and vnfruitfull, but as the life of Christ is descri­bed, Act. 10, 38. He vvent about doing good, so ought our walking and life bee to doe good, to glorifie God, to fur­ther the Church of God and com­mon wealth, to further righteous­nes and truth, to helpe the oppres­sed and afflicted, to comfort the comfortles, to releeue the widow and fatherles, and to these ends to doe all other good workes which either the common duety of Chri­stianity or our own priuate calling requireth of vs. Titus the Empe­rour [Page 21] of Rome when he had ouer­passed a day wherein he had done no speciall good deede, no good turne to any man, was wont to say: Diemperdidi, I haue lost a day. Alas, what a thing is it when a Christian man shall so spend a whole life as that in the end thereof hee may say, Vitam per­didi; I haue lost a life: I haue liued so as that I haue neither done any faithfull seruice to God, nor left any memoriall or example of any good that I haue done amongst men! Seneca saith well, that Seneca de tranquil. animi. there is nothing more shamefull then an old man who hath no other argument to proue that he hath liued long but onely that he is old; no good fruits, no good effects, by which it may be remembred that his life from time to time hath bene benefici­all to other men. Euen so it is: a long life is but a great reproch [Page 22] when by weldoing it hath left no testimonie of it selfe. To which purpose it is worth the noting which Gregory obserueth, that of good men it is sayd in Scripture, that such a one or such a one died old and Greg. Mo­ral. l. 35. cap. 15. full of dayes, but neuer of an euill man; as whereby wee should vnderstand that he is full of dayes, who hath made good vse of his dayes and bestowed them in good deeds; but otherwise we do but lose our dayes, and by losing our dayes loose our selues also. He that hath warned vs that we shall Mat. 12. 36. giue account of our idle words, doth thereby aduertise vs that we shall giue account of our idle houres; and much more of our dayes, and moneths, and yeares, which so many of vs be­stow wholly in a manner in plea­sure and vanity, in riotousnesse and vnthriftinesse, in sinne and [Page 23] wickednesse, and therefore when they come to their end lye tumb­ling in their sicknesse, Esay 51. 20. like a wild bull in a net, as the Prophet spea­keth, full of the wrath of the Lord, without any hope, without any comfort, because their life hath bene such as hath yeelded them no hope or comfort towards God. Blessed is he who when the summons of death commeth, set thy house in order, for thou shalt die, can say to God as Ezechias did, Esay 38. 3. O Lord I haue walked before thee in truth and with a perfect heart.

6 But this walking importeth not only mouing and stirring, but mouing and going forward, wher­by we gain the way more & more and come neerer and neerer to the end. Euen so are we still to be gaining, and growing, and go­ing forward in the wayes of God in all vertue and goodnes; not to [Page 24] stand still at one stay, and as it were to runne in one ring, but as wee labour to thriue in the goods of this world, so much more to en­crease in those things, whereby we may be Luk. 12. rich in God, Psal. 84. 7. To goe from strength to strength, Ro. 1. 17. from faith to faith, 2. Cor. 3. 18. from glory to glory; 2. Pet. 3. 18. to grow in grace and in the knowledge of our Lord and Sauior Iesus Christ. Thus doth Solomon instruct vs that Pro. 4. 18. the way of the righteous shineth as the light which shineth more and more vnto the perfect day. Which he that careth not to doe, is as the man that spendeth of the stocke, and groweth thereby to decay: for Gregor. in Pastoral. par. 3. admonit. 35., the soule of man in this world is like vnto a ship or boate, as Gregory saith, going against the stream, which cānot rest in one place, but by the sway of the water is caried downeward, vn­lesse it be still labouring to go vpward. Therfore Bernard saith; Bernard. in purific. ser. 3 Not to go [Page 25] forward in the way of life is to go backward; Idem epist. 2 53. not to care to increase, is to de­crease: Idem epist. 91. look where thou beginnest not to regard to grow better, there thou quite giuest ouer to be good at all. August. de verb. Apost. ser. 15. If thou say, I haue enough, saith Au­stin, thou art gone, thou art vtter­ly vndone.

7 Lastly this growth requireth perseuerance & continuance till we come to the end whereto our walking is directed. The end is all in all; to giue ouer before we come to the end, though it be but in the last attempt, is the losse of all our labour and reward. There­fore, 1. Cor. 9. 24. so run, saith Saint Paul, that ye may obtaine; which is, Heb. 3. 14 when we keepe sure vnto the end that begin­ning wherwith we are vpholdē: that is, hold fast to the end the true do­ctrine and faith of Christ, where­with we first began, and is a sure foundation for vs to build vpon; [Page 26] for Mat. 24. 13. hee that continueth to the end, saith our Sauiour Christ, he shall be saued. Many begin in the spirit, and seeme for the time to be no­thing but spirit, and yet afterward end in the flesh, and Gal. 6. 8. of the flesh reape corruption. Many Luk. 9. 2. lay their hand to the plough, and afterwards looke back, and thereby are vnfit for the kingdome of God. Therefore let vs hearken to Saint Iohn, 2. Iohn vers. 8. Take heed to your selues that wee lose not the things that we haue done, but that we may receiue a great reward. We lose the things that we haue done when we growe weary of doing them; Gal. 6. 9. weary of well doing, and leaue to go forward in that course wherein we haue well begun. And thus much of the life of man set forth vnto vs by a walke.

8 It followeth now that we speake of the conueniencie of this walke, which standeth in walking [Page 27] together, in company and fellow­ship, which as the Prophets words leade vs to consider, begin­neth first at two; as we find accor­dingly the first societie to haue bene betwixt two, God and Man; and the second betwixt two, Man and Woman: From whence spring all other societies which God hath ordeined for the be­hoofe of the life of man. God made man of the dust of the earth, that from the earth he might haue company to dwell with him in heauen; but yet so as that first he would walke with man, and would haue man to walke together with God here vpon earth. Which du­ty of walking with God, and of care to haue God to walke with vs, though on our part it began but in one, yet is now belonging to vs all who are of that one, who either seuerally or ioyntly ought [Page 28] to make it our happines and blisse to enioy this gracious amity and friendship with God. Which mind the Prophet teacheth vs to put on, when hee so often saith: Psal. 33 12. Blessed are the people whose God is the Lord, and blessed are they whom he hath chosen to him to be his inheri­tance: Psa. 144 15. Blessed are they who haue the Lord for their God: Psal. 146. 5. Blessed is the man that hath the God of Iacob for his helpe, and whose hope is in the Lord his God. The reason whereof the Apostle teacheth vs when he saith: Ro. 8. 31. If God be with vs, or on our side, who can be against vs? Be it that in wil and purpose they be against vs, yet in act and deed they can ef­fect nothing. Which made the Prophet when he had but named Esay 8. 8. 9. Immanuel, God with vs, to breake out into those words of defiance, Girde your selues, and ye shall be bro­ken in peeces; girde your selues, and [Page 29] yee shall be broken in peeces; take coun­sell together, and it shall come to nought; pronounce a decree, and it shall not stand; for God is with vs. Thus the people of God reioyce in the Psalme, Psal. 46. 1 God is our hope and strength, a very present helpe in trouble; therefore will we not feare though the earth be moued, and though the hils be caried into the midst of the sea, though the waters thereof rage and swell, and though the mountaines shake at the tempest of the same, &c. The Lord of hosts is with vs, the God of Iacob is our re­fuge. The Prophet Dauid is full of these meditations: Psa. 27. 1. The Lord is my light and my saluation; whom then shall I feare? the Lord is the strength of my life; of whom then shall I be a­fraid? Psa. 62. 6. 7. God is my strength and my saluation; he is my defence; I shall not be remoued; in God is my health and my glory, the rocke of my might; in [Page 30] God is my trust. Psal. 73. 25. Whom haue I in heauen but thee, and what do I desire vpon earth in comparison of thee? my flesh and my heart faileth, but God is the strength of my life, and my portion for euer. Herein standeth the ioy and contentment of the godly poore man, that though he want the wealth and glory of the world, yet he hath the grace of God, he walketh with God, and hath God to walke with him; which though it cary no shew to the world, yet he more esteemeth thereof then of all the wealth of the whole world. And without this, what is all the pompe and glory of the world? though a man haue what­soeuer the world can yeeld him, yet what is it all without God? The rich man in the Gospell re­ioyceth in the abundance of his goods; he saith to his soule, Luk. 12. 19. Soule, eate, drinke, take thy pleasure; thou [Page 31] hast goods layd vp in store for many yeares. But it was answered to him from aboue, Thou foole, this night shall they take away thy soule from thee; and then whose shall those things be which thou doest possesse? so is eue­rie man, saith our Sauiour Christ, that is rich in this world and is not rich in God. He is a foole by the testimony of our Sauiour Christ, who ioyeth to be rich in the goods of this world, and neglecteth to be rich towards God, rich in knowledge, rich in faith, rich in grace, rich in good workes, rich in all things whereby we should be fitted and prepared, Eph. 1. 18. to the rich and glorious inheritance of the saints of God. In a word, the life of the body is the soule, and the life of the soule is God; and as the body dieth in the departure of the soule; so is the soule, yea the whole man dead when he is left of God. [Page 32] Without God what is all our life but a shadow, which sheweth to be something, and indeede is no­thing? what, but a dreame, which mocketh a man, and maketh him beleeue that he is a king, when he is but a peasant; that he is rich and abounding in treasure, when he is a very beggar; Esay 29. 8. that he is well re­freshed at a goodly banquet, when he is readie to die for hunger. He saith afterwards, Me thought it was thus and thus; but he findeth it nothing so. Euen so the glory of worldly state flattereth men and perswadeth them that they are the only fortunate and happy men, when indeede being stran­gers to God and deuoide of his grace, they are found in the end to be most wretched and vnhappie of all other. Psal. 49. 14. Their beautie is consu­med when they are caried from their houses to their graues; death staineth [Page 33] the pride of all their glory, and vp­on the Beere it is written as to Bal­tasar vpon the wall: Dan. 5. 26. Mene: God hath numbred thy kingdome, and hath finished it; thou hast henceforth no kingdome, no glory; nothing but confusion and shame, but sorrow and paine, because thou hast liued without God, and art for euer dead to him.

9 Now it enamoureth euery mans affection and mind to haue God to walke with him; euery man will pretend a desire to haue it so, and a hope that it is so. But that wee may not deceiue our selues, we are diligently to consi­der vpon what condition it is that God yeeldeth himselfe to walke with vs, and to continue with vs when he hath begun. This con­dition the Prophet telleth vs is a­greement with God, who will by no meanes condescend to walke [Page 34] with vs, vnlesse we haue care to accord and agree with him. And what is our agreement with God, but our agreement with the word of God, by which he is present a­mongsts vs, and by the fame im­parteth himselfe vnto vs. A [...]gust d verb. dom. ser. 1. If thou sinne▪ faith Saint Austin, the word of God is thine aduersarie; and how canst thou be sayd to agree with God, when thou art at variance with Gods word? As touching this point, the Apostle Saint Iohn notably well instructeth vs; 1. Ioh. 1. 5. God is light and in him is no darknesse at all; if we say that we haue fellowship with him and walke in darknesse, we lie, and the truth is not in vs; but if we walke in the light, as he is in the light (which what is it else but to agree with him?) then we haue fellowship one with another (he with vs and we with him) and the bloud of Iesus Christ his sonne clenseth vs from all [Page 35] our sinnes. More particularly to expresse what it is to walke in the light, and to agree with God, it is sayd vnto vs; Mat. 5. 48 be ye perfect as your heauenly father is perfect; Luk. 6. 36 be yee mercifull as your heauenly father is mercifull: Ephes. 5. 1 be ye followers of God as deere children and walke in loue euen as Christ hath loued vs: 1. Pet. 1. 15. as he which hath called you is holy, so be ye holy in all manner of conuersation, as it is written, Leuit. 11. 44. Be ye holy, for I am holy. 1. Ioh. 3. 3 Euery one that hath this hope, pur­geth himselfe euen as he is pure. On the other side, 2. Cor. 6. 14. What fellowship hath righteousnesse with vnrighte­ousnesse? sayth Saint Paul; What communion hath light with darknes? what concord hath Christ with Belial? &c. Wherefore come out from amongst them, and separate your selues, sayth the Lord; and touch no vncleane thing, and I well receiue you, and I will be a father vnto you, and yee shall [Page 36] be my sonnes and daughters, saith the Lord almightie. This is our ac­cord and agreement with God; he is cleane, and therefore will not haue vs to touch any vncleane thing. What shall we say then of those parti-colored Christians and worshippers of God, who will be one where cleane and another where vncleane; who haue faire faces and foule feete; who on the one side shake hands with God, and on the other side with the Di­uell; yea lift vp the left hand to praye to God, and throwe stones at him with the right hand: who pretend by faith to knowe God, & by their works deny him; who offer vnto Christ a sponge of hollow profession, and giue him therein to drinke the vinegre of euill conuersation; who as Saint Austin sayth, August. in Psal. 40. Worship God for the world to come, and the Diuell for [Page 37] this present world? They go about a thing impossible; to ioyne toge­ther those things which can by no meanes stand together, heauen and hell, God and the Diuell, Christ and Belial, true faith and wicked life. What; can two walke together except they be agreed? Can there be true faith to saluation where there is that life to which God hath certainly threatned de­struction? can there be one foote in heauen with God when the other foote is with the Diuell in hell? Let no man deceiue him­selfe; either let him make him­selfe a whole burnt offering to the Lord as well in workes as in faith; as well in conuersation as in religion, or else God will whol­ly reiect him: hee agreeth not with God, and therefore God will haue no company or fellow­ship with him.

[Page 38]10 It remaineth now to speake of humane societie wherein wee walke together one with another, according to those diuerse bonds of coniunction wherewith God hath tied vs to be respectiue each to other. To which societie God hath so framed the nature & con­dition of man, as that concerning temporall life, it were better for a man not to be at all, then to be alone. Of the benefit whereof So­lomon instructeth vs, when he saithEccles. 4. 9 Two are better then one, for they haue better wages for their labour, & if they fall, the one will lift vp his fel­low; but wo to him that is alone, for he falleth and there is not a second to lift him vp: also if two sleepe togither, there shalbe warmth, but to one how should there be warmth? and if one o­uercome him, two shall stand against him, and a threefold coard is not easily broken. In which words he giueth [Page 39] vs to vnderstand, that whether we respect commoditie for wealth, or help for weaknes, or comfort for cherishment, or defence against violēce, all these benefits are yeel­ded vnto vs by societie and com­pany; but being alone are bereft of all. Ratio & oratio, reason and speech, which are the two things wherby the nature of māso much excelleth all the creatures of the world, what vse haue they, especi­ally our speech, if wee haue none with whom to reason, & to whom to speake? Those excellent ver­tues of prudence, patience, iustice mercy, fortitude and the rest, what do they serue for, if there bee not society of life for the emploiment thereof? yea the rule of christian life which is directed vnto vs from God, wherein standeth it for the most part but in precepts of cha­rity and loue, and of yeilding help [Page 40] & comfort each to other? So doth Saint Paul instruct vs, Phil. 2. 4. Looke not euery man on his owne things, but e­uery man also on the things of other men, and hereof proposeth him­selfe for an example, 1. Cor. 10. 3. Euen as I please all men in all things, not see­king mine owne profit, but the profit of many that they may be saued. Thus againe he teacheth vs; 1. Thes. 5. 11. Exhort one another and edify one another, ad­monish them that are vnruly, comfort the feeble minded, beare with the weake, be patient towards all men. So doth the Author of the Epistle to the Hebrewes: Heb. 10. 24. Let vs consider one another to prouoke vnto loue and to good workes, not forsaking the fel­lowship that wee haue amongst our selues, but let vs exhort one another, &c. And thus we see in the gospel that our Sauiour Christ at the last day shall specially recount those good workes of charitie and com­passion, [Page 41] the vse whereof is in the societie of men, and which with­out society haue no place; Mat. 25. 34. Come ye blessed of my father, inherit the kingdome prepared for you, &c. I was hungry and ye gaue me to eate, I was thirsty and ye gaue me drinke, I was naked and ye clothed me, &c. Thus is sociall life commended vnto vs as the fittest course wherin to bestow our selues that we may come to God.

11 The more may wee wonder that so many, so great mē haue bin possessed with that superstitious admiration of eremiticall and solitarie life, as the only diuine & heauenly state; by which not­withstāding they forsooke the fel­lowship which the Apostle com­mendeth, & withdrew themselues from those good offices and due­ties which God requireth to bee performed to other men. As if [Page 42] they were wiser then God in de­termining to themselues a more excellent kinde of life then that which God had commended in the exercise of brotherly loue. As if they were better then the Patri­arches, the Prophets, the Euan­gelists, the Apostles, who all li­ued in the societie and frequency of the Church. As if it should be a good answer vnto Christ at that day to say; Lord we haue not done those workes which thou speakest of, but left the same as fitting men of more weake & vnperfect state, and went our selues into the wil­dernes where wee could do good to none, but onely afflicted our selues, and Col. 2. 23 spared not our bodies by watching, & fasting, and lying on the ground. What we had, we left it at once, & vowed neuer to haue any thing againe, so that though thou shouldest starue for hunger [Page 43] and thirst, or perish for cold, yet we would thenceforth haue no­thing to releiue or succour thee, Mat. 25. 15., Talents thou gauest vs, but we lapped them vp and digged them into the ground, helping no man therewith ei­ther by word or deede. Behold thou hast thine owne againe & scarce­ly that, but more then that wee haue gained nothing. How well this answere shall please our Sa­uiour Christ, it resteth for them to consider whom it shall concerne; to vs it seemeth much vnfitting to that duety of life which Christ hath commended to vs.

12 Now in discourse of humane societies that is first and chiefly to be considered to which the pre­sent occasion leadeth vs, the soci­ety betwixt the husband and the wife, which as it is the roote and foundation of all the rest, most neere & strait in bond, most loue­ly [Page 44] in pleasāce, most commodious in benefit and vse; so specially ser­ueth in holy scriptures to describe and set forth that coniunction be­twixt God and man, to the pro­curement whereof the words of the Prophet are referred in this place, for nothing is there more vsuall in holy scripture then by termes of mariage to note the v­nion and bond of amitie which is betwixt God and vs; God making himselfe the bridegroome; his church and people the spouse and bride, and accusing vs as of adul­try and fornication when our af­fectios are withdrawne from him and bestowed otherwhere. The reason of the institutiō of that so­cietie betwixt man and wife, God himselfe deliuered in the begin­ning; Gen. 2. 18 It is not good for man to bee alone, let vs make him a helper meete for him. Therfore doth hee make [Page 45] him a helper, because it is not good, saith he, that the man be himselfe a­lone; it is good for him to haue a helper like vnto himselfe and to be at hand with him. It is true indeed that accidentally by sinne the case of mariage is much changed, and many cares and encumbrances & distractions are incident to mari­ed estate. For the auoiding wher­of that a man may enioy himselfe wholly to himselfe and so to God, the Apostle saith, 1. Cor. 7. 1 It is good for a man not to touch a woman; as also of the woman that, Verse. 40. she is more blessed if she continue alone: name­ly, when by the gift of God they haue power ouer themselues to conteine themselues. But if wee respect the state of innocencie before the fall of man, or if wee respect the case of incontinencie which since that fall like a migh­ty deluge hath ouerflowed the [Page 46] whole nature of mankind, & from whence much greater and worse distraction ariseth then from the troubles of maried estate, in both these respects, to both which wee doubt not but the sentence of god hath reference, the same sentence standeth good; It is not good for man to be alone: it is best for him to haue a helper like vnto himselfe and neere vnto him, and as it were another selfe.

13 The maner of the making of this helper is to be obserued, which Moses describeth thus, that Gen. 2. 21, GOD sent vpon Adam a heauie sleepe, and in his sleepe tooke one of his ribs out of his side, and closed it vp againe with flesh, and of the same rib created the woman, and brought her to the man August de bono coniug cap. 1.. By the side, saith Saint Au­stin, he signified the effectualnes of this coniunction, for they are ioined side to side who walke together, and [Page 47] both together looke to one end where­to they walke. Vpon this framing of the woman the man pronoun­ceth, This is now flesh of my flesh & bone of my bone: she shall bee called [...], ishah, woman, because she was taken out of [...]; ish, the man: for this cause shall a man leaue his father and mother, and shall cleaue to his wife, & they two shall be one flesh Where­upō our Sauiour Christ inferreth in the gospell, Mat. 19. 6. Therefore they are no more two but one flesh: let not man therfore put asunder that which God hath coupled together. By the asser­tion of which vnseparable vnion, our Sauiour giueth vs to vnder­stand that the breach and separa­tion betwixt the husband and the wife, because they are but one flesh, is a thing as vnnaturall as is the renting and sundring of one member of the bodie from ano­ther. This cannot bee in the bo­die [Page 48] without paine and griefe: if it be in wedlock without paine, yet is it not without wound, and the wound is so much the more feare­full and dangerous, by how much the lesse it appeareth to bee a wound, and no paine is felt there­of. Physitians say, Curaeus de sensib. lib. 2. cap. 43. ex Galeno. Dolor est solutio continui: paine is the parting and sū ­dring of that which hath continuati­on and is substantially compacted to­gether. Here is a continuation of one flesh, & if in the rupture & se­paratiō there be no pain, it is a to­ken that either the one side or the other or both are but dead flesh, & without sense, and therefore ex­pect the cauterie of Gods iudgement to cut them off that no fur­ther infection may thence grow.

14 To this bond of nature God hath also added a bond of coue­nant and promise, whereby the husband and the wife do vnder­take [Page 49] and vowe before God and his Church to walke together, and re­ligiously to maintaine that socie­tie to which each with other they commit themselues. The breach of which couenant GOD repro­ueth as a hainous trespasse, con­demning it one where in the hus­band, Malac. 2. 14. The Lord is witnes betweene thee and the wife of thy youth, against whom thou transgressest, who yet is thy companion & the wife of thy coue­nant: Another where in the wife, Pro. 2. 17. which forsaketh the guid of her youth and forgetteth the couenant of her God; calling it the couenant of God, because God is the author & wit­nes of it, in his name it is made, & he shall require the performance of it. Nature, religion, fidelity, ciuility, equitie, all cry it out that the husband and the wife should walke together; and yet the cry of all these auaileth not, but that la­mentable [Page 50] ruptures and diuisions betwixt husband and wife are e­uery where to bee seene amongst vs, specially amōgst men of high­er place, yea so common in many places as if it were a thing out of fashion for great men and their wiues to liue & to walke together. What great inconueniences and mischiefs hereof ensue, it is appa­rent, the ruine of houses, extin­guishment of naturall affections both in parents and children, dis­sipation of patrimony and state, both perill and practise of adul­terie and vncleannesse of life of­fensiue and odious both to God and men.

15 For the preuenting of which mischiefes and of that separation which is the cause of them, neces­sarie it is for them that are to walk together to agree together, & the conscience of that bond where­with [Page 51] they are ioined as in one yoke to draw together, must moue them to all regard and care so to cary themselues each to other, as that there may be accord & peace betwixt them. Otherwise if they be yokefellowes & agree not, but one draw one way and another a­nother way, what doe they but gall the necks and breake the hearts one of another? what is the husband in this case but a tyrant to his wife? what is the wife to the husbād but according to the qua­lity of the ribbe whereof shee was made, a crooked rib: in stead of a help a hurt: in stead of a woman a wound and a wo to man. The scripture telleth vs that GOD is the Heb. 13. 20. God of peace, Cor. 14. 33. not the author of confusion but of peace, Psal. 68. 6. vulgat. that hee ma­keth them to be of one mind that dwell in a house. If the worke of God be peace, if he make them of one [Page 52] minde that are in a house, what shall we say of them who vnmake that which God hath made, and maintaine war in stead of peace? what doe they but destroy the worke of god and turne him out of dores that hee may haue no place to dwell with them? we read that when God would speake to Elias the Prophet, there 1. King. 19. 11. went before the LORD a mightie strong winde which rent the mountaines and brake the rockes, but the Lord was not in the wind: and after the winde, came an earthquake, but the Lord was not in the earthquake: & after the earth­quake came fire, but the Lord was not in the fire: and after the fire came a soft still voice, and therin the Lord spake. Euen so is it in this case, where in a house there are the tē ­pestuous and stormy winds, the earthquakes and raging fires of brawles and contentions, of quar­relling [Page 53] and vnquietnes, the Lord is not there: the Lord is in the soft and still and louely voice betwixt the husband and the wife.

For the preseruing of this concord and peace betwixt man and wife, there are three things specially to bee required; religi­on, affection, and patience. Re­ligion deliuereth the precepts of walking together; affection practiseth them; patience remoo­ueth those stumbling blockes which befall in the way to the in­terrupting and weakening both of religion and affection. Religion and the feare of God as it is gene­rally the foundation of all hu­mane happinesse and felicity, so must it in speciall bee accounted the ground of all that comfort and blisse which man and wife de­sire to find in the enioying each of other. It hath speciall promises [Page 54] made vnto it by God: to the man, psa. 112. 1 Blessed is the man that feareth the Lord, that hath great delight in his commandements: to the woman; pro. 31. 30. Fauour is deceitfull and beauty is vanitie (a fit of an ague staineth it; time decayeth it; old age weareth it quite out) but the woman that feareth the Lord, she shall be blessed. 1. Tim. 4. 8 Godlinesse, saith the Apostle, is profitable for all things, and hath the promises both of this life and of that that is to come. They therefore whom it concerneth to walke to­gether, both for the things of this life, and for the obtaining of the life to come, must learne to ac­count 1. Tim. 6. 6 godlinesse great gaine, and then thinke they thriue best when amidst their worldly thrift they best thriue in religion towards God. The feare of God worketh that 1. Pet. 3. 4 meeke and quiet spirit, which Saint Peter commendeth, and [Page 55] namely in the wife, which as it is a thing with God much set by, so it is a thing louely and amiable a­mongst men, and betwixt maried persons yeeldeth that content­ment and sweetnesse that holdeth them from repenting of that so­ciety which is become so ioyous and comfortable vnto them. It is a prety obseruation which Aben Ez­ra in prou. 2 [...]7 apud Pag nin. in Lexic. [...]. a Iewish Rabbine giueth of the He­brew words before mentioned [...]; ish, the man or the husband, and [...]; ishah; the woman or the wife, that there is contained in them [...]; Iah, which is the name of God, the letters and vowels whereof being taken out, there remaineth no­thing to be made of the rest but [...], esh, and [...], esh, that is to say, fire and fire. Whereby hee would giue to vnderstand, that if God be not betwixt the husband and the wife, if there be not in them [Page 56] the feare of God and conscience of duty towards him, nothing can bee expected betwixt them but fire and fire, fire of debate and strife, fire of vexation and grie­uance, fire of Gods curse consu­ming and wasting both them and theirs. But if God bee in their hearts; if they haue in them the feare of God, howsoeuer there may be sometimes vpon occasi­ons offence and anger, yet farre is it off from danger of separa­tion, and there is paine till the breach be repaired and healed a­gaine.

17 Religion prescribeth to husband and wife the bounds, within which they are to walke each with other; the duties which they are to performe one to ano­ther for the preseruing of that peace and agreement which God requireth. It setteth foorth Ephes. 5. 23. the [Page 57] husband to be the wiues head; not onely to import that he is to be her director and Pro. 2. 17. guide as the head is of the body, but as the head in naturall compassion and loue stoopeth and inclineth it selfe to the debilities and weaknesses of the meanest part of the body, and vseth the tongue to aske, and the eare to heare, and the eye to looke for the easing and helping there­of, and though he cannot preuaile for the curing of it, yet doth not in mad furie torment his owne flesh, nor aggrauateth or exaspe­rateth the maladie, but still che­risheth the part, and maketh the best of all; so and much more ought the husband to yeelde the same affection and honour to his wife, to apply the vnderstanding and discretion that God hath en­dewed him with aboue his wife, to the couering and hiding of her [Page 58] imperfections and infirmities, alwayes to make the best of them, and either medicinally to cure them, if it may be, or with pati­ence to beare what hee cannot cure; considering alwayes his wife to be made, not of the basest or vilest parts, as if she were to be reputed or intreated like his vas­sall or slaue (euen the very heathen man accounting it Bodin de repub. lib. 1 cap. 3. ex Ca­tone. a point of sacri­ledge for a man to strike his wife) but of a part neerest to his heart, and therefore that shee hath still right aboue all other to challenge a place there. On the other side it teacheth the wife to remember her selfe, as not made of the foot to be troden vpon, so neither of the head to be as a master or com­mander, but of the side; and though as a companion, yet an inferior to her husband; and therefore that she ought Eph. 5. 22 to sub­mit [Page 59] her selfe to her husband, that Gen. 3. 16. her desire is to be subiect vnto him, and he is to rule ouer her, that 1. Tim. 2. 12. she is not to vsurpe authoritie ouer her hus­band, but 1. Cor. 14 34. to be in subiection as the lawe teacheth. It teacheth hus­bands 1. Pet. 3. 7 to dwell discreetly with their wiues, giuing honour to the wife as vnto the weaker vessell, euen as they who are heires together with them of the grace of life. Againe it teacheth the wife to be Gen. 2. 18. a helper to her hus­band, as was said before, and not a hinderer, Eccles. 36. 24. a pillar for him to rest v­pon, not a stumbling block to make him fall: Pro. 12. 4 the glory of her hus­band, not an infamy and reproch to him; a meanes 1. Pet. 3. 1 to winne him by her good conuersation, if he do not yet obey the word, not an occasion to offend him and driue him further off from the liking of the word. It teacheth 1. Cor. 7. 33. 44. the husband in the things of the world to care how hee may [Page 60] please his wife; and the wife likewise in the same to care how she may please her husband. In a word, it teacheth both husband & wife to set God before their eies, and to consider mariage as his ordinance and in­stitution, and that to him they shall giue account how they haue vsed it with that honour and re­gard which he hath required as due vnto it.

18 Which that it may be the more duely performed, necessary it is that with religion there be ioyned affection, and without af­fection religion sufficeth not. Affection, I say, whereby each is entertained and lodged in the heart of other, and do yeeld each to other that contentment and delight as that it may bee be­twixt them which Solomon saith; Pro. 5. 18 Reioyce with the wife of thy youth, let her bee vnto thee as the louing [Page 61] Hinde, and as the pleasant Roe, let her breastes alwayes satisfie thee, and delight thou in her loue continu­ally. It is very worthy to be noted how the holy Ghost in the Can­ticles to describe the amitie be­twixt Christ and his Church, de­meaneth himselfe to the phrases of amitie betwixt the husband & the wife, Cant. 2. [...]0. & 4 10. & 5. 2. my faire one, my sister, my spouse, my loue, my doue, my vndefiled, and such like, as to con­secrate and sanctifie the same to the vse of chaste and faithful loue, so to import what the affection ought to bee, which is to vtter it selfe by the issues and streames of such gratious and louely wordes. It was truly said by him that said it, that Bodin. de repub. lib: 1. cap. 3. ex Artemidore. marriage loue ought to ex­ceede and ouerpasse all other kindes of amitie and loue: and therefore the foundations of mariage are to be laid accordingly, that affection [Page 62] truly and faithfully obteined on both parts may be thenceforth as an impregnable fortresse & castle neuer to bee conquered or ouer­come. Therefore rash and hasty and casuall marriages are to bee condemned, wherin their wanteth time and occasion, and meanes to linck together the hearts and af­fections of them that are to liue together, and that barbarous and wicked coūsell is followed which sometimes is giuen, to marrie first and to loue after. Whereby it commeth to passe that marriages many times are but discontent­ments and draw after them a long cord of miserie and sorrowe and grieuance of the one party against the other, and both aduisedly re­pent of that which they vnadui­sedly begun. Of the same kind are those marriages which Hierome speaketh of whē men make choice [Page 63] of wiues, Hieron. idu. Iouini au. lib. 1. non oculis sed digitis, not by their eies but by their fingers, not by their eies by which the person and behauiour is discerned & ap­proued, but by the fingers by which the money is told, that on­ly being respected how rich she is in the purse, not how well to bee liked in her selfe, the man many times by this occasion thinking that he hath a good marriage if the woman were away, and the woman by like occasion think­ing her selfe well married if the husband were away, and the one hoping and wishing soone, the sooner the better, to bee rid of the other. Lasciuious and wanton eies are indeed greatly to be con­demned; but yet in honest and lawfull loue the eie is the window by which affection and loue en­treth into the heart, and if the eie beare not some stroke in choice of [Page 64] a companion to liue so neerely with, so as that the husband be to the wife, Gen. 20. 16. the vaile of her eies to stay her from looking to any o­ther, and the wife to the husband, Ezech. 24. 16. the pleasure of his eies, that hee may ioy to behold her, ill is that mariage sorted, and whatsoeuer o­ther contentments there may bee in it, there wanteth that which should be the seasoning & sweet­nes of all the rest.

19 From religion and affection must grow patience both in hus­band and wife, whereby vpon oc­casions of heare and anger, with­out which hardly cā our life passe, each can kindly beare with other; and each is carefull to take that notice and knowledge of the na­ture and disposition of the other as may serue to preuent and ex­clude those vncomely extremities to which intemperate and vnbri­deled [Page 65] fury carieth headlong both one and other. Wee are all flesh and bloud, we all haue our imper­fections and ouersights; but pati­ence and loue digesteth all, and still healeth that which offence woundeth. But if there be no pa­tience; if by impatiencie the one be fire and the other flax and gun­powder, what must needs followe but the blowing vp and burning of the whole house? To be short, Eccl. 25. 1. three things are there, saith the son of Syrach, which reioice mee, and whereby I am beautified both before God and men, the vnitie of brethren, the loue of neighbours, and a man and wife that agree together. The more gratious & gladsome these things are, and namely the amitie be­twixt the husband and the wife, so much the more it concerneth all partes to vse all care for the pre­seruing of amitie and vnitie as a [Page 66] iewell most pretious in the esti­mation and acceptation both of God and men.

20 Now here I might further speake of the other two, the vnity of brethren, the loue of neigh­bors, and generally of peace and concord, as the garland & crown of heauen, the glory of the earth, the strength of kingdoms, the pre­seruation of families, the ioy and happines of all societies, the light of all mens eies, and the mar­row of all mens bones; as on the other side discord and variance to be vncapable of heauen, the con­fusion of the earth, the destructi­on of kingdomes, the ouerthrow of families, the bane of all socie­ties, as thornes in all mens sides, and as fire in the bones of all men. But I haue already stood long, and therefore will here end, leauing the rest to be vnderstood by that [Page 67] that I haue sayde. &c. To God the Father, God the Sonne, God the holy ghost bee all honour and Glory for euer and euer, Amen.