IT being written in the beginning of this Chapter,Isa. 40.1, 2. Comfort ye, comfort yee my people, saith your God. Speake yee comfortably to Jerusalem, and cry unto her, That herSo is the Translation in the margent. appointed time is accomplished, that her iniquitie is par­doned: for she hath received of the Lords hand double for all her sinnes. Then the said heavenlie voice is uttered, to be considered most seriously, viz. In the Wildernesse prepare ye the way of the Lord,The former part of the cry­ing voice is a kinde of figura­tive speaking. &c. The which crying voice from heaven unto us, is in the former part thereof a kinde of Figurative speaking, signifying, That as if the greatest Emperour were to goe into a Wil­dernesse or desart, for to make his abode there, he would As is expressed in Isa. 40.3, 4. expect such like preparation for his comming: So Christ in His spirituall comming to make hisJoh. 14.23: Mal. 3.1. Psa. 101.2. abode [Page 2] within His people, doth expect the likeAmos. 4.12. Isa. 64.4, 5. The said crying voice is a porti­on of Scripture of most speciall consideration. preparing to be made spiritually. Now this whole portion of Scripture, is as it were a summe even of all the generall doctrine of the word of God. And therefore it is most diligently to be noted. Yea it is aSee Luke 11.52. In Marke. 1.1, 2. The said duty of prepa­ration is signi­fied to be the doctrine of the beginning of the Gospel of Ie­sus Christ. And therfore it is most seriously to bee minded. The late learn­ed Casaubon said: Mysterium in hac historia à pro­pheta Esaia. olim praedicta, et tan­to studio à san­ctis Evangelistis adnotata, latere aliquid majus suspicor, quam aut capere ipse satis, aut satis queam admirari. In annal. Baron exers. 136. The Title of the said portion of Scripture. key of true holie knowledge: for who so doth rightly apprehend the minde of the Lord sig­nified in this Oracle, he shall thereby through Divine help be enabled much to perceive of the mysterie, which is throughout the whole word of God. And that it may be the easier comprehended, let meditation be thereon in this order. First, to consider, for whom preparation is here prescribed to be made. Secondly, in what place it is to be. Thirdly, the mentioned particular works of the said preparation. And fourthly, the benefit which now commeth in a true endeavour to perform the same.

But afore entrance be into the explanation of these points, it is meet in briefe to note the Title of this Fun­damentall Sacred Text. And literally according to the Hebrew it is, A voice crying, or, a crying voice, or, a voice of a Crier, theThe Hebrew accent over the word for Crier, maketh a comma: but the accent over the word for wilder­nesse is said to be one of those which make an halfe Comma. point of Distinction being made at the word crying. For so it ought to be by vertue of the He­brew accent unto the said word in the Originall;It is also so pointed or dissinguished in their Translation, Printed anno 1624. Mr. Tindall in his Translation hath there made the distinction also. See the Translation used in the Reign of King Edward the sixt. as in the annotation on this place it is delivered, which is unto the translation set forth by Tremellius and Junius. Now this most great matter thus from Almighty God delivered by Isaiah, is called a voice crying, to wit, unto us in the name of the Lord, for to signifie that everyMar. 6.12. 2 Tim. 4.2. true Mini­ster of Christ is a teacher of this Doctrine in effect, and fervently presseth the same. Also, as the Prophet Isaiah [Page 3] preached it, so did John theLuk 3.3, 4, 5, 6. Baptist. YeaMat. 4.17. Christ and His Acts 20.21. Apostles did in substance publish the same. It appeareth to be said Crying, because the world is fallen into a great Isa. 56.10. Mat. 25.5. Luke 17.34. 1 Thes. 5.6.7. sleep of ignorance: yea innumerable lieEph. 2.1. 1 Pet. 4.6. dead in tres­passes and sinnes. Whereupon God commandeth every of his Ministers, saying:Jsa. 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet, &c. Also there is said:Eph. 5.14. A­wake thou that sleepest, and arise from the dead, and Christ shall give thee light.The first point▪ for whom pre­paration is to be made. Let us now consider the first point, namely, for whom preparation is here prescribed to be made. The Text saith, For the Lord, For our God. And the name here rendred [...] See Shi nale­rus and Bun­torfias in their Lexicons. at [...] Lord is observed to con­tain in it the signification Was, Is, Will be. And so in Rev. 1.8. and 4.8. even such an expression is delivered. And the name rendred [...] ex [...], et [...] God, is noted to signifie a Mightie Being: and is here considered also to have in it the signifi­cation of the blessedBeing, in the Text in the plu­rall number. Trinitie. And the word our being ad­ded thereunto, declareth Him to be the God, whom the holie Prophet enjoyed. And saith David. Ps. 144.15. and 33 12. Happy is that people, whose God is the Lord.

Now that this Lord God may be continually with us ac­cording to His graciousExod. 33.13, 14, 15. presence, this Oracle instru­cteth us, what we for our parts are to do thereunto. But forasmuchIsa. 1.3. Ezek. 8.12. Ps. 73.27, 28. few doe understand, that the said presence may be enjoyed now, whilest we are in the body, in this life, and in this present world: it is necessarie to endea­vour for to help mans weak apprehension herein.God is every where, though most mind it not. There is no place, where Hee is not ac­cording to his Essence or im­mense Spirit. Wee are to believe, that thus God is. Heb. 11.6. Acts 17.27. Ps. 139. Nos verò omnibus [non modo factu sed etiam] cogitationibus et sermonibus nostris, tum nocta n [...]n interdiu Deum adesse scimus: Eumque et totum esse lumen, et quae in cordibus nostris latent videre. Athenagoras in legatione pro Christianis. Where­fore let there be first considered, that the eternall God (blessed for ever) according to His Essence, infinite spirit, or immense Being, is perpetually every where in the uni­versall world. It is an ancient saying: Enter, praefemer, Deus [Page 4] heic, & ubique, potenter. He saith:Isa. 66.1. Heaven is my throne, and the earth is my foot-stoole. And, can anyIer. 23.24. See Acts. 7.49, 50. 2. Chro. 6.18. Isa. 43.2. hide himself in secret places, that I shall not see him, saith the Lord? Doe not I fill heaven and earth, saith the Lord? There is also written:Wisd. 1.7. The Spirit of the Lord filleth the world: and that which containeth all things hath know­ledge of the voice.Wisd. 12.1. Thine incorruptible spirit is in all things.

Moreover according to the aforesaid manner he is continually within every one of us, althoughJob. 9.11. Joh. 1.5. undis­cerned by us. This incomprehensible God was unknown to theActs. 17.23, 27, 28. Prope Deus est, tecum est, intus est. Ita dico. Lu­cili, sacer intra nos spiritus sedet, bonorum malo­rum (que) nostrorum observator, et custos. Hic prout à nobis tracta­tur; ita et nos tractat ipse. Se­neca ad Lucili­um. Athenians; and therefore Paul preached Him unto them, and signified, That they should seeke the Lord, if haply they might feele after him and find him, though he be not farre from every one of us. For in him wee live, and move, and have our being. And David hath written almost a wholePsa. 139. Psalm, for to teach, that the Spirit of God (Gods presence) was continually with him, and that he could go no whither, where the Lord was not. And in conclusion he said:verse 18. When I awake, I am still with thee. When one duly considereth, what hath operation within him, and becomes sensible, that in him somewhatCol. 1.29. Prov. 1.23. Acts 7.51. mooveth him towards the observing of the ten Commandements, and what else is that everlasting Law of Almighty God, he then thus awaked, saith with David: Ps. 73.23. I am still with thee, O God; and thou artPs. 23.4. with mee. It is written that Jacob being awaked out of his sleep at a certaine time, said: Surely, the Lord is in thisGen. 28.16. It is necessary to understand so farre forth as it is in Scripture expressed, what the eternall God is, accor­ding to His in­finite Essence or being. place, and I knew it not. But that this first point may yet be­come more cleare unto devout soules, namely, for whom preparation is now to be made, according to the doctrine of this heavenly crying voice, there is also to be signified in some wise, what the Scripture saith; That the eternall [Page 5] God is. And so the minde of man seeking the Lord, may be introducted to see (though as through a glasse) theIsa. 33.17. King in his beauty; and to behold the Land that is very farre off, as Jsaiah speaketh. The Lord Jesus Christ ha­ving said to the woman of Samaria, Joh. 4.23, 24 See 2. Cor. 3.17, 18. and the marginall rea­ding there. [...]. God is Spirit. The houre com­meth, and now is, when the true worshippers shall wor­ship the Father in Spirit and in truth: for the Father see­keth such to worship him, declareth, That God is a Spi­rit, and that they which worship him, must worship him in Spirit and in truth. Where he teacheth us, that God is Spirit. S. John saith: This then is the message which we have heard of him, and declare unto you, that God is1. Joh. 1.5. God is Light. Light, and in him is no darknesse at all. He also saith: Beloved, let us love one another; for love is of God: and every one that loveth, is borne of God, and knoweth God. He that loveth not, knoweth not God; for God is1. John. 4.7, 8, 16. God is Love. love. God is love, and hee that dwelleth in love, dwelleth in God, and God in him. So that here is plainely expressed, what God is, namely, that he is Light and Love.

Now that this most blessed Spirit of light and love, may have his gracious presence in us, to hisProv. 8.31. delight, and our unexpressableDeut. 10.13. good, His said crying voice is unto us, that we in our wildernesse and desart do prepare a way, and make straight a path for Him.

Now the second point is to be considered; to wit,The second point, In what place to prepare the way of the Lord. in what place the preparation is to be made. The Text saith, In the wildernesse, in the desart. And what a spirituall wil­dernesse or desart is, it may appear out of the Apostles words unto the Ephesians, describing what they were, before they becameSee Rom. 1.5. and 16.26. Acts. 6.7: obedient unto the Faith. He saith unto them,Eph. 2.12. that at that time yee were without Christ, being aliens from the common-wealth of Israel, and [Page 6] strangers from the covenants of promise, having no hope, and without God in the world. But he describeth a worse wildernesse, in that his exhortation, where he saith:Eph. 4.17, 18, 19. This I say therefore, and testifie in the Lord, that yee henceforth walk not as other Gentiles walk, in the vani­tie of their mind, having the understanding darkened, be­ing alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart: who being past feeling, have given themselves over unto lasciviousnesse, to worke all uncleannesse with greedi­nesse.

Now it is to be considered, how man and woman are become such wildernesses and desarts, whereas in the beginning they were created gloriousSee Cantic. 8.13. and 5.1, and 6.2. and 4.12. gardens for the Lord. Solomon saith:Eccles 7.29. Loe, this only have I found, that God made man upright: but they have sought out many inventions. It is said in Genesis: When the woman saw, Gen. 3.6. that the tree of knowledge of good and evill was good for food, and that it was pleasant unto the eyes, and a tree to be desired to make one wise, she took thereof and did eate, and gave also to her husband with her, and he did eate. Then became they to beGen. 3.7. Rom. 3.23. naked in soul, and came short of the glorie of God: They from being afore Gods gardens and paradises, now became to be wildernesses and desarts. And that every one of mankind growing up in this world, and fast abiding in the fall, not truly endea­vouring to enter into the change of minde and life pre­scribed and required by the Gospel, for to proceed duly in the same, is aJsa. 32.15, 16. Jer. 4.26. Gen. 6.5. Rom. 3.12, 13, 14, 15, 16, 17, 18. wildernesse and a desart, it needeth no confirmation with many Texts, being acknowledged and confessed even by all. The Hebrew word for wildernesse is observed to signifie a place remote from speech or talk. And in a setled spirituall Wildernesse there is scarfe any [Page 7] gracious speech heard. Yea Christ saith:Mat. 12.34.35. How can ye be­ing evill speak good things? For out of the abundance of the heart the mouth speaketh.

The Wildernesse within man, which ought to be pre­pared, is the heart: My sonne, saith God, Prov. 23.26. give me thine heart. It is said concerning Rehoboam, That he did evill, because hee prepared not his2. Chron. 12.14. heart to seek the Lord.

But whereas the Holy Ghost doth here use two words, wildernesse and desart; and the Hebrew word for desart, hath in it the signification ofIn Ps. 68.4. in the plurall number. heaven, may it not inti­mate the superiour facultie in man, the understanding or the minde? And then by wildernesse may also be meant the inferiour facultie in man, the will or the affections. Jeremiah speaking concerning many in his time, saith: My people is foolish, they have not known me; they are sottish children, and they have no understanding: they are wise to do evill, but to do good they have no know­ledge. I beheld the earth, and loe, it was without forme and void: and theIer. 4.22, 23. heavens, and they had no light. In which place also the word heaven appeareth to signifie mans mind or understanding.

TheHeb. 4.12. Luke. 1.46, 47. Isa. 26.9. Scripture hath in sundry places the expression of soule and spirit to be in man. But saith the Apostle to the Thessalonians: 1. Thess. 5.23. The very God of peace sanctifie you wholly: and I pray God, your whole spirit, and soule, & body, bee preserved blameles unto the comming of our Lord Jesus Christ. Preparation is to be made thereunto in the whole man: and as inwardly, so outwardly also. And to the Corinthians he saith,1. Cor. 6.19.20. The Vulgar La­tine Text there hath Glorificate & portate Deum in corpore vestro what know ye not that your body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorifie God in [Page 8] your body, and in your spirit, which are Gods. Now the next point is to be considered,The third point The manner of preparing the way of the Lord in us. the manner of prepa­ring. And it is first expressed in generall, as, Prepare yee the way, make straight an high way. And then the works of the said preparation are expressed in particular, as namely; to exalt (or, fill up) every valley, &c. The He­brew word rendred prepare ye, is observed for to import also, toSee Schindlers Lexicon. remove impediments, to void away out of sight uncleannesses, &c. The Lord by Malachi saith:Mal. 3.1. Behold, I will send my Messenger, and he shall prepare the way before me: and the Lord whom yee seeke, shall suddenly come to his Temple. And the Apostle having said unto the Corinthians: 2. Cor. 6.16 Yee are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, &c. addeth this counsell: Having therefore these promises (dearly beloved) let us2. Cor. 7.1. cleanse our selves from all fil­thinesse of the flesh and spirit, perfecting holinesse in the fear of God. So that the preparation doth much consist in1. Joh. 3.2, 3. Heb. 12.14. purification of minde and life. Also whereas it is said withall, make straight an high way: and in S. Johns Gospel the whole work of preparation is but thus expres­sed,Joh. 1.23. Make straight the way of the Lord, as said the Pro­phet Esaias; the Arabicke interpretation of the said verbe there, is not unworthy of some observation. It saith [...] Make the way of the Lord easie. The said Arabian verb is inter­preted also, to make plain and convenient. So that for Christs spirituall comming into us for to dwell in us, to walk within us,See the Lexicon of Raphelengius to solace himself in us, and to worke all his works of grace within us, we are admonished to en­deavour, that his entrance and passage may be all manner of wayes delightsome unto him.An expressing of the prepara­tion in particu­lar, namely in 4. sundry great workes.

It followeth, that the particular works of the prepara­tion be considered: and they are expressed in foure great [Page 9] duties. But first, it is to be noted, That in an ancientThat which was in use in the Reigne of King Edward the sixt. See Tindals Translation. See the note of Lucas Osian­der on this Text. See Isa. 57.14. Luke. 3.5. with Baruck 5.7. The first worke of the preparing. Translation of the Church the verbs thereof are rendred Imperatively; the which interpretation appeareth most proper, for that these foure matters are the duties in spe­ciall of those two in generall, namely, prepare ye the way, make ye straight an high way. And the first work of the preparing is, that every valley be exalted or filled. And a spirituall valley within us is want or defect of somewhat, which ought to be in us toward receiving revelation of the glory of the Lord. It is saidHeb. 11.6. He that commeth unto God, must believe that he is, and that he is a rewarder of them that seek him diligently. So that unbeliefe appea­reth to be a valley, and is to be lifted up or filled up with beliefe.Luke 24.25. We are to believe every word of God to be per­fect truth, according to his mind signified therein, though we for the present do not understand it. It is the praise of Rom. 4.17, 18, 19, 20, 21. Abraham, that against hope he believed in hope, that he might become the father of many nations: according to that which was spoken, so shall thy seed be.

But it was a dispraise to many of the Jews, that they believed not sundry things written in the Law of the Lord, of which unbelief Christ taxed them, saying: Had ye believed Moses, Joh. 5.46, 47. ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? We are also to believe theGal. 6.7. 1 Cor. 6.9, 10. Deut. 29.19, 20. threat­nings mentioned in Gods word, aswell as the promises: because the Lord is as true in the executing of them, ac­cording as he hath denounced them, as he is in the vouchsafing of the other.

Such unbeliefe ought not to be in us, for that it is written;Heb. 3.18, 19. The children of Israel could not enter into the Lords rest because of unbelief. Another valley within man is ignorance.Mat. 22.29. Christ said unto the Sadducees. Ye [Page 10] do erre, not knowing the Scriptures nor the power of God. The Lord saith by Hosea: Hos. 4.6. My people are destroy­ed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me: Seeing thou hast forgotten the Law of thy God, I will also forget thy children. Wherefore the Go­spels commandement is to be timely considered viz.1. Pet. 2.1, 2. That we laying aside all malice, and all guile, and hy­pocrisies, and envies, and evill speakings; as new-borne babes to desire the sincere milk of the word, that we may grow thereby. Also not to continue still1. Cor. 14.20. See the Margi­nall reading there. children in un­derstanding; howbeit in malice to be children; but in understanding to become men, perfect, or of a ripe age; Heb. 6.1. 2. Cor. 13.9. Rev. 3.2. Deut. 18.13. Gen. 6.9. Going on unto perfection, as is the exhortation unto the Hebrewes.

And forasmuch as Christ hath said:Joh. 12.48. The word which I have spoken, the same shall judge us in the last day; therefore (as saith the Apostle) let theCol. 3.16. word of Christ dwell in us richly in all wisdome.

There is also the valley of fearfulnesse, namely of be­ing fearfull to begin and proceed in that, which God hath commanded to be done, and wherein he hath willed us to be1. Cor. 16.13. Eph. 6.10, 13. 1. Cor. 15.58. Heb. 6.11, 12, of a good courage. Such defect was in the chil­dren of Israel being in the wildernesse, when as they were to have gone on couragiously toward the promised land flowing with milk and honey, in confidence of attaining possession thereof through the help of Almighty God, they then became fearfull and faint-hearted upon reports which some had made, as if the said land were not at­tainable. Yea some said,Num. 13.31. We be not able to go up against the people, for they are stronger then we.

The children of Israel then fell into murmuring andNum. 14.2.11.12. disobedience, and so became to be in great perill of Gods [Page 11] destroying of them. The Lord having said in the Revela­tion:Rev. 21.7, 8 The second worke of the preparing. He that overcommeth, shall inherit all things, I will be his God, and he shall be my sonne. But the fear­full (namely, to enter into the spirituall warfare, as it is enjoyned by the Gospel of Christ) and the unbelieving, &c. shall have their part in the lake, which burneth with fire and brimstone: which is the second death.

The second work of preparing is, To make low every mountain and hill. And what such mountaines and hils are, it is manifest out of the Apostles words, where he saith: Though we walk in the flesh,2. Cor. 10.3, 4, 5, 6. we do not warre after the flesh: (For the weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds) casting down imaginations, and every high thing, that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: and having in a readinesse to revenge all disobe­dience, &c. There is1. Pet. 5.5. Job 41.34. Prov. 13.10. Isa. 2.11, 12, 17. 2 Tim. 3.2, 5. a necessity imposed on us, for to strive against all manner of pride, which the spirit of Sa­tan, or our own flesh and blood may raise up within us. It is Christs saying:Mat. 18.3. Except ye be converted, and become as little children, yee shall not enter into the Kingdome of heaven. And then afterwards signifieth, That we are toverse. 4. humble our selves as they do. The Lord saith by Ha­bakkuk: Hab. 2.4. Behold, his soule which is lifted up, is not up­right in him. Jeremiah saith:Ier. 48.29.11. Wee have heard the pride of Moab, (he is exceeding proud) his loftinesse, and his arrogancie, and his pride, and the haughtinesse of his heart. Moab hath bin at ease from his youth, and he hath settled on his lees, and hath not bin emptied from vessell to vessell, neither hath he gone into capti­vity: therefore his taste remained in him, and his scent is not changed. And thereforeSee the whole Chapter. sundry judgements are denoun­ced [Page 12] against Moab. The spirituall mountains and hils within us, will with Divine help become laid lower and lower, if we duly consider the doctrine of these Scriptures following, and of such like: As,1 Chron. 28.9. And thou Solomon my Sonne, know thou the God of thy father, and serve him with a perfect heart, and with a willing minde; for the Lord searcheth all hearts, and understan­deth all the imaginations of the thoughts, if thou seeke him, he will be found of thee: but if thou forsake him, he will cast thee off for ever. Also that of S. Paul to the Corinthians: 2. Cor. 5.10, 11. We must all appear before the Judgement seate of Christ, that every one may receive the things done in his body, according to that he hath done, whe­ther it be good or bad. Knowing therefore the terrour of the Lord, we perswade men.

Moreover that saying of S. Peter: 1. Pet. 1.17. If yee call on the Father, who without respect of persons judgeth accor­ding to every mans worke, passe the time of your so­journing here in feare. Also, Davids words: Lord, Ps. 131.1, 2. mine heart is not haughty, nor mine eies lofty: nei­ther do I exercise my selfe in great matters; or in things too high for me. Surely I have behaved and quieted my selfe as a child,The third worke of the preparing. that is weaned of his Mother: my soule is even as a weaned child. The third worke of prepa­ring is, to make straight that which is crooked. David saith:Psal 125.4, 5. Phil. 2.15. Prov. 2.15. Do good, O Lord unto those that be good: and to them that are upright in their hearts. As for such as turn aside unto their crooked wayes, the Lord shall lead them forth with the workers ofSee concer­ning equity and iniquitie, what is said in 2. Tim. 2.19. Mat. 7.7. Jsa. 16.5.12. 1 Joh. 2.29 and 3, 10. iniquitie: but peace shall be upon Israel. So that crookednesses appeare to be a kind of works of iniquitie.

Now the ten Commandements are said to be the Rule of a Christian life: and therefore whatsoever actions are [Page 13] contrary to the Morall Law contained in them, are judg­ed to be crooked;1 Cor 6.9. Mat 7.22, 23. Luk 13.25, 26, 27. Jsa. 28.17. Lev. 6.2, 3, 4, 5 Psal 119.1, 3, 6. Deut 22.1, 2, 3. Micha 6.6, 7, 8, 9, 10, 11, 12, 13. Luke 19.8. Job. 20.18. Mat. 5.23, 24, 25, 26. as also whatsoever are contrary to the said Royall Law contained in any part or portion of Gods universall word.

Moreover as all unjustnesse is crookednesse, so is all unholinesse. And therefore two Scriptures are necessarie to be continually remembred, unto the making straight of whatsoever is crooked; namely, that of David: Bles­sed are they that keep judgement, and he that doth righ­teousnesse atPsal. 106.3 all times. Also that of Peter: But as he that hath called you is holy, so be ye holy in1 Pet. 1.15, 16. all man­ner of conversation, because it is written: Be ye holy, for I am holy. And God is holy perpetually.

The fourth work of preparing is,The fourth worke of the preparing. to make plaine or smooth the roughnesses. And hereby is signified whatsoe­ver is notSee Col. 1.10. 1 Joh. 3.22. pleasing to the spirit of Almighty God. [...]. Luke 3.5. [...] in planitiem. vide Lex. Buxt. It is the Gospels commandement:Eph. 4.30. That we grieve not the holy Spirit of God, whereby we are sealed unto the day of Redemption.

And therefore where the Apostle delivereth this pre­cept, hee intimateth sundry roughnesses to be put away, saying:Verse 31. Let all bitternesse, and wrath, and anger, and clamour, and evill speaking bee put away from you, with all malice. And,Verse 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. There is as it were a little Looking-glasse made by the Apostle, wherein every one may see much con­cerning spirituallProv. 18.23. roughnesse, for to discern it, and to put it away: namely, in the Epistle to the Philippians, it being said:Phil. 4.9. Finally, brethren, Whatsoever things are true, whatsoever things areor venerable; as it is rendred in the margent. honest, whatsoever things are just, whatsoever things are pure, whatsoever things [Page 14] are of good report; if there be any vertue, and if there be any praise, think on these things: Those things which ye have both learned and received, and heard and seen of me, doe: and the God of peace shall be with you.

It is the saying of the Lord by his holy Prophet Da­vid: To him thatPs. 50.23. and 84.11. ordereth his conversation aright, will I shew the salvation of God. And whereas the hea­venly crying voice is, That every valley should be exal­ted or filled up, and every mountain and hill made low, &c.

It appeareth therefore profitable, to mention here to­gether sundry valleys, mountaines and hils, crooked­nesses and roughnesses, which are in divers places of the Gospel expressed, to the end that whosoever endeavou­reth preparation of the way of the Lord within him, may perceive many of them, and may take notice of all other, wheresoever signified elsewhere in any place of holy Scripture. Because being stedfast, unmoveable, alwaies 1. Cor. 15.58. Valleys, mountains and hils, crooked­nesses & rough­nesses reckon­ed up many to­gether promi­scuously, for to introduct a de­vout person to take notice of them, and of all other signi­fied by any ho­ly Scripture. See 2. Esdras. 16.50. abounding in the work of the Lord, they shall know that their labour is not vain in the Lord, as the Apostle decla­reth unto the Corinthians. The Holy Ghost doth often­times in many places of the Bible reckon up many such matters together, to the end we may the more cleerly know, what qualities, conditions, properties, inclinati­ons, affections, passions, natures, humours, infirmities, and such like, we are to strive against. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteous­nesse: that the man of God may be perfect, thorowly fur­nished unto all good works. The Lord Jesus Christ saith. Marke 7.20, 21, 22, 23. That which commeth out of the man, that defileth the man. For from within, out of the heart of men, proceed evill thoughts, adulteries, fornications, murthers, thefts, [Page 15] covetousnesse, wickednesse, deceit, lasciviousnesse, an e­vill eye, blasphemie, pride, foolishnesse: All these evill things come from within, and defile the man. The Apo­stle saith unto the Galatians: Now the works of the flesh are manifest, which are these,Gal. 5.19, 20, 21. adulterie, fornication, uncleannesse, lasciviousnesse, idolatrie, witchcraft, ha­tred, variance, emulations, wrath, strife, seditions, here­sies, envyings, murthers, drunkennesse, revellings, and such like, of the which I tell you before, as I have also told you in time past, that they which doe such things, shall not inherit the Kingdome of God. He writeth to the Ephesians, saying:Eph. 5.3, 4, 5 6. But fornication, and all unclean­nesse, or covetousnesse, let it not be once named among you, as becommeth Saints: neither filthinesse, nor foo­lish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor uncleane person, nor covetous one who is an idolater, hath any inheritance in the Kingdome of Christ and of God. Let no man deceive you with vain words: For because of these things commeth the wrath of God upon the children of disobedience.

There is written elsewhere againstCol. 3.4, 6, 7, 8, 9. Isa. 63.8. Rev. 21.8. and 22.15. inordinate affecti­on, evill concupiscence, all manner of lying,Rom. 12.9. dissimu­lationRom. 1.29, 30, 31, 32. debate, deceit, whispering, backbiting, brawling, despitefulnesse, inventing of evill things, covenant-break­ing, disobedience to parents, voidnes of naturall affection, See the Mar­gent of Rom. 1.31. unsociablenesse, unplacablenes, unmercifulnesse, malig­nitie, fulnesse of envie, voidnesse of understanding where­in knowledge should be,2. Tim. 3.2, 3, 4. self-love, unthankfulnesse,Philemon. 19. forgetfulnesse of good turnes bodily or ghostly, corrupt­nesse,Judges 9.16, 17. Wisd. 14.25, 26. Tit. 2, 10. unfaithfulnesse, disorders in marriages,Ier. 4.24. Sirach. 16.23. think­ing upon vain things, or imagining follies, false accusing, incontinencie, fiercenesse, headinesse,2. Tim. 3.2, 3, 4, 5, love of pleasure [Page 16] more than God, having a forme of godlinesse but deny­ing the power thereof,Prov. 28.4. Ps. 15.4. neglecting of loving those that are good,1. Cor. 6.9, 10. effeminatenesse, reviling, extortion,Ps. 15 4. So the Hebrew word there doth import. Ps. 15.3. See also the margent there. Exod. 23.1. See there the Margent also. biting usury, ^l receiving reproach against ones neighbour afore it be duly examined, and the truth of the report be known,Prov. 8.13. an evill way, a froward mouth,1. Pet. 3.8. uncourte­ousnesse in speaking or doing,Rom. 13.8. owing any thing to ano­ther and not endeavouring according to ability for to makeLuke. 19.8. Mat. 18.29. satisfaction,Mat. 5.37. swearing in Communication,2. Kings. 2.23, 24. Luke. 16.14. mocking,Sir 19.4. Eph. 4.14. and 3.17. light-mindednesse,2. Cor. 1.17. Ier. 23.32. Prov. 7.10, 11, 12. lightnesse in behavi­our, in speaking or doing;Prov. 12.10. cruelty towards man or any other creature,Rom. 12.11. sloathfulnesse in businesse,Ezech. 16.49. 2 Thess. 3.8, 9, 10, 11, 12. idlenesse, gluttony, not strengthening the hand of the poore and needie,Isa. 1.17. Psa. 72.4. Ier. 21.12. not endeavouring to help such unto their right, Col. 4 5. Eph. 5.15, 16, 17. Prov. 14.33. misspending the time,Ier. 22.13. using anothers service without wages,1 Sam. 25.11. 1 Pet. 4.9 Sir. 14.10 niggardlinesse,Jam. 1.27. neglect of visiting the fa­therlesse and widowes in their affliction,Mat. 25.35, 36. of giving meate unto the hungry, of giving drink unto the thirstie, of hospitality toward strangers, of clothing the naked, of visiting and comforting the sick what may be, of going to the imprisoned for to minister unto them what com­fort is requisite,Rev. 3.15, 16. Rom. 12.11. luke-warmnesse in duties toward God or man,Jam. 1.6, 7, 8. 1 Cor. 15.58. unconstancie in goodnesse or truth,Col. 3.2. Phil. 3.19. setting ones heart on earthly things,Gal 5.26. provoking others unto anger,Iude. 16. Gal. 4.17. Jam. 2.1, 2, 3, 4, 5, 6. 1 Cor. 1.12. and 3.4. overvaluing some and undervaluing others,Rom. 13.7. and. 12.10. not giving to every one his due honour,Ps. 50.17. Luke. 7.30. hating to be instructed,Hab. 2.6. Luke. 12.20, 21. 1 Tim. 6.10, and 3.3, 8. Eph. 5.5. Phil. 3.19, 8. making it the chiefest care and delight to lade himself with thick clay, (as speaketh the Prophet) viz. earthly wealth,1 Sam. 15.23. 2 Thess. 1.8. 1 Pet. 4.17. stubbornnesse,Joh. 7.49. 1 Cor. 8.1, 2. 1 Tim. 6.20, 21. Col. 2.8, 18. vaunting in hu­mane [Page 17] or historicall knowledge of holy Scripture;Mal. 1.6. Lev. 19.32. Ps. 89.7. 1 Pet. 2.17. un­reverence toward God or man,Tit. 3.2. speaking evill of others, 1. Pet. 2.23. and 3.9. Acts. 24.14. Jam. 4.11. Gal. 5.15. Jude 9, giving others reproachfull names or termes,Deut. 16.19. taking of bribes,Ier. 9.23. glorying in bodily strength, in naturall wit, in earthly riches or worldly power,Jam. 1.4. and 5.10, 11. Job. 2.9, 10. unpatience,Rom. 12.14. cur­sing,Rom. 13.4. and 12.19. Acts. 4.29. avenging ones self when as it may be forborn, or should be referred unto the Magistrate or Almighty God, Isa. 5.7 Zech. 7.10. oppression,Jonah. 3.8. Zeph. 3.4. violence,1. Thess. 4.6. See Margent. over-reaching another in any matter,Exod. 20.7. Sirach. 23.9, 10. mentioning lightly the name of God or any of his word, not endeavouring to have in continuall remem­brance His presence,Luke. 6.27. not shewing due love to ones ene­mies,Pro. 10.12. discovering of others infirmities,Prov. 11.13. and 17.9. revealing of secrets which may lawfully be concealed,Mat. 7.12. Luke 6.31. not endea­vouring in every particular to do unto another, as he would have another to do unto him,1. Cor. 10.7. Jam. 5.5. 2 Pet. 2.13. 1 Pet. 4.3, 4. sitting downe to eate and drink, and rising up to play, not having a due fellow-feeling of othersAmos. 6.6. 1 Cor. 12.25, 26. sufferings,1 Joh. 5.21. Eze. 14.3, 4, 7. all worshipping of idols outward or inward,Isa. 58.9. Mat. 12.36, 39. speaking of vanitie,Isa. 33.15. be­holding any evill with delight, not abstaining from1 Thess. 5.22. all appearance of evill, giving1. Cor. 10.32. offence unto any,Jos. 22.12, 16, 18, 19, 20. ta­king of offence upon no just ground,Eccles. 5.2. Ps. 112.5. rashnesse,Phil. 2.4. look­ing onely to the good of ones own self,Eph. 6 4. Gen. 18.19. neglect of edu­cating children and servants unto the learning and obey­ing of all the Gospels commandements,Tit. 3.14. See the margent there. 1 Cor. 7.24. 1 Pet. 2.12. Deut. 16.20. neglect of studying the duties of ones particular vocation, an1. Cor. 8.2. and 12.3. and. 3.18. 1. Tim. 6 3, 4. high esteeming of ones own conceived knowledge in spiritu­all matters afore he be truly regenerate, aPhil. 2.3. 1 Pet. 2.17. 2 Cor. 8.12. Mat. 22.39. setting light of any others gifts how small soever, which he endeavou­reth well to use;Lev. 26.21. See the margent there. Proceeding in any matter at all [Page 18] adventures, and not endeavouring to have Gods Word forProv. 3.5, 6, 7. Isa. 8.20. Ps. 119.9. Gal. 6.10. rule in every action,Luke. 14.41. neglect of almes giving, neglect to learn and practiseRev. 3.3. Ps. 119.6. every christian vertue, or to become more and more a new creature in the2. Cor. 5.17. Rev. 21.5. 1 Thess. 5.23. 2 Cor. 4 16. Prov. 4.18. whole inward man, and in the outward conversation.

The holy Scripture discovereth very many more de­fects, excesses, enormities, and imperfections in the mind and life of mankind, all whichIer. 7.5. Lament 3.40. 2 Esdras. 16.50. Prov. 22.6. Joh. 4.23. The fourth point, the be­nefit which now commeth to the true pre­parers, accor­ding to the crying voices prescription. Foure things to bee considered in the hand­ling of the fourth point. throughly to search out it is our bounden duty, yea to begin from our very youth this worshipping of God in spirit and in truth.

The fourth point is the benefit, which now commeth in a true endeavour to performe the aforesaid preparation. The Text saith: And the glory of the Lord shall be re­vealed, and all flesh shall see it together.

Now unto the understanding hereof there are foure things to be considered. First, what the glory of the Lord here mentioned is. Secondly, where it shall be revealed. Thirdly, who shall behold it. And fourthly, in what manner it shall be seen.

Concerning the first, what the glory of the Lord is, which is here promised to be now revealed unto such, as prepare a way for the God ofPs. 135.2. Eph. 2.21, 22. Jacob to have an habitation within them, it is manifest out of S. Luke to be meant the eternall Sonne of God. For the Evangelist hath expres­sed the promise with these words: And all flesh shall see theLuke. 3.4. Salvation of God. By which name Salvation Simeon also called Christ, where he saith:Luke. 2.30, 31, 32. For mine eyes have seen thy Salvation, which thou hast prepared before the face of all people: a Light to lighten the Gentiles, and the glory of thy people Israel. For Jesus Christ according to His eternall Divine Nature is the supreame heavenly light,Joh. 10.30. equall with God his Father. The Apostle expres­seth [Page 19] him to be theHeb. 1.3. Wisd. 7.26. brightnesse of the Fathers glory. And it is written in S. John, That he is the true lightJoh. 1.9. which lighteth every man that commeth into the world. Who also in every age past hath according to His Godhead ap­peared in some manner unto holy soules, as Micah sig­nifieth, where he saith:Micah. 5.2. Whose goings forth have bin from of old, from the dayes of eternitie.

And concerning the said spirituall comming for to con­tinue whiles the world doth endure, our Saviour Himself also testifieth, saying:Joh. 14.23. If any man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. The Dei­ty or Godhead of Christ is by an ancientJustinus Martyr in dia­logo cum Try­phone Judaeo. Father thus declared: [...]. That is, In the beginning (or, first of all) afore all creatures God begate out of his own self a cer­tain rationall Vertue (or reasonable power) which also is called by the Holy Ghost the Glory of the Lord, some­times a Sonne, sometimes Wisdome, sometimes an An­gel, sometimes God, sometimes the Lord, and the Word. Moreover here by the Glory of the Lord there may be un­derstood also the Image of the glorious God, consisting in godly understanding, righteousnesse and true holinesse. The Apostle saith: All have sinned, and come short of theRom. 3.28. glory of God, or of his image. And therefore he ex­horteth, That we put on that new man, which afterEph. 4.24. God is created in righteousnesse and true holinesse: and is renewed in knowledge,Col. 3.10. after the image of him that created him.

And whereas it is said by God: Num. 14.21. As truly as I live, all the earth shall be filled with the glory of the Lord. And a­gain:Hab. 2.14. The earth shall be filled with the knowledge of [Page 20] the glory of the Lord, as the waters cover the Sea. And in another place:Isa. 11.9. The earth shall be full of the know­ledge of the Lord, as the waters cover the Sea. There­fore all1. Cor. 2.10. See all Baruch 5. knowledge of God and his will revealed in his word, may here be included also, that it shall be more and more revealed unto his obedient people.

The second thing to bee considered.Secondly, There is to be considered, where the glory of the Lord shall be revealed according to this promise. And whereas it immediatly followeth, That all flesh shall see it together, it appeareth that the said Revelation is within man. The Apostle saith:Gal. 1.15, 16. See concerning the Mysterie of God in man, Wis. 7.22, 23, 24, 25, 26, 27, 28. When it pleased God, who separated me from my mothers wombe, and called me by His grace, to reveale His Sonne in me, that I might preach Him among the Heathen, &c. And afterward he saith: They glorified God verse 24. in me. To the Romanes hee writeth: For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealedRom. 8.18. in us. Peter also intimateth it, where he saith:2. Pet. 1.19. untill the Day-starre arise in our hearts. Which Starre truly is the glory of the Lord, Christ according to His Divine nature, as Himself saith: I Jesus am the bright and MorningRev. 22.16. starre. Peter also signifieth where the Revelation of Christ is, in that counsell given unto women, concerning whom he saith:1. Pet. 3.4. [...] Whose a­dorning let it be the hidden man of the heart. It is in the Syrian Text: Adorne your selves with the Sonne of man the hidden one of the heart. And that Christ becomes to be within his people, according to his Spirit, is often de­clared in the writings of the Apostles. S. Paul said to the Corinthians:2. Cor. 13.5. Col. 1.27. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? The Gospel teacheth, that God theEph. 4, 6. Father is in his people, likewise God theCol. 3.11. Sonne, and also God the1. Cor. 6.19. and 3.16. and 2. Cor. 6.16. Rom. 8.9, 11. Holy Ghost: [Page 21] Hence it is said:Ps. 45.13. The Kings daughter is all glorious within.Luke. 17.21. The Kingdome of God is within us.2. Cor. 4.6. God who commanded the light to shine out of darknesse, hath shi­ned in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

There is thirdly to be considered,The third thing to be considered. Who shall behold this glory of the Lord. The words of the Text are, All flesh. And this is not meant concerning universall humane flesh, but only of that, which beareth in it the true cir­cumcision the fear of the Lord. It is said in Ezechiel; Ezechiel. 36.26. I will give you an heart of flesh. And the Chaldee interpre­tation there is to this effect, [...] Et dabo vobis c [...]rtimens coram me ad facien­dum voluntatem meam. That it is such an heart as is in awe of God, and is inclined to do his will.

Also in a most ancient booke of the Jewes, there is a saying concerning what presently followeth circumcisi­on, which being understood of the circumcision of the heart, is a very memorable sentence:

[...] Zohar. [...] That is: Wee have learned, that at what time soever, wherein a sonne of man shall be marked with the holy signature of this signe; from thence he after some manner seeth God, and the holy soul becommeth united with him. But Christs words do make the matter plain, where he saith: He that hath my com­mandements, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, andJoh. 14 21. manifest my self unto him: So that saying unto the true Jerusalem; Arise, be enlightned, for thy light is come, and theIsa. 60.1, 2. glory of the Lord is risen upon thee. For behold, the darknesse shall cover the earth, and grosse darknesse the people, but the Lord shall arise upon thee, and his glory shall be seen on thee. S. Paul expres­seth [Page 22] the matter, shewing how God is perceived by his peo­ple, saying:2. Cor. 3.18. But we all with open face, beholding as in a glasse the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. A souleEzech. 18.21. repenting for all the sinnes which it hath committed, andLuke. 13.24. striving to observe obedientlyPs. 119.6. Luke. 1.6. all Gods everlasting commandements,Gal. 3.23. Heb 10.36, 37. at length attaineth to have aPhil. 1.9. See the Margi­nall reading. Heb. 6.4, 5. feeling of the holy Spirit workingEph. 3.20. Col. 1.29. within it: and theEph. 1.18. The fourth thing to bee considered. eye of the understanding being enlightned, it perceiveth what is the hope of His calling, and what are the riches of the glory of His inheritance in the Saints.

The fourth matter to be considered, is the manner or (if it may be so expressed) posture, wherein all shall see the revealed Glory of the Lord, which labour in the worke of due preparing the way of the Lord into them. And it is said, Together. But the Hebrew word there­of seemeth to import asmuch as to saySee Schindlers Lexicon and Buxtorfs Sin­taxis. Every one toge­ther. Also the same word in a certain Psalme is inter­preted for to signifie Unity; as where it is said:Ps. 133.1. Behold, how good and how pleasant it is, for brethren to dwell together in unity. Whereas therefore the promise is, that all truly holy ones shall see together or in unity, it declareth that Gods revealing of his heavenly light ex­tendeth unto Unity, unto the bringing of all and every one of them into Christian unity of minde and under­standing, and also into uniformity of life and conversati­on, namely, to be more and more of the mind and life of Jesus Christ.

For it is written:Phil. 2.5. 1 Cor. 2.16. Let this mind be in you, which was in Jesus Christ. And it is also written:1 Joh. 2.6. He that saith, he abideth in him, ought himself also so to walk, even as he walked. And to endeavour for to be in such Unity was [Page 23] the profession of the ancient ones in the house of God, as it may appear from what is said, namely: Walked wee not in the2 Cor. 12.18. same Spirit? Walked we not in the same steps? Yea also S. Luke recordeth,Acts. 4.32. That the multitude of them which believed, were of one heart, and of one soule. It is the promise of God to blesse his obedient peo­ple with the spirit of Unity. He saith: And I will give themJer. 32.39. one heart, and one way, that they may feare me for ever, for the good of them, and of their children af­ter them. He saith also:Jer. 31.33, 34 I will put my Law in their in­ward parts, and write it in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord. Also saith Christ: Joh. 17.22. And the glory which thou gavest me, I have given them, that they may be one, even as we are one.

Furthermore, as there isZeph. 3 9. Zech. 14. [...]. Jer. 32.39. 2 Cor. 12.18. Unity in observing the du­ties of the Morall Law contained in the Ten Comman­dements; so is there also Unity in the most holyJude 10. Tit. 1.1. faith of Gods elect. The Apostle saith, There isEph. 4.5. one faith. And he hath these words:Eph. 4.13. Till we all come into the Unity of faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. And as all which truly endeavour to make preparation of the way of the Lord within them, according as it is prescribed by the aforesaid heavenly crying voice, shall see more and more the1 Tim. 3.9. mysterie of the Christian faith, and what the true ChristianJoh. 8.12. Mal. 4.2. See wisd. 5.6. life and conversation is, unto the increase of godly Unity; so such as areEph. 4.3. studious of all holy Unity, shall partake of the greatest measure of heavenly light, which God [Page 24] now communicateth unto his servants. It is said in the Booke of Chronicles: 2 Chron. 5.13, 14. It came to passe, as the trumpetters and singers were as one, to make one sound to be heard in praising and thanking the Lord: and when they lift up their voice with the trumpets and cymbals, and instru­ments of musick, and praised the Lord, saying, For he is good, for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord. So that the Priests could not stand to minister, by reason of the cloud: for the glory of the Lord had filled the house of God. So it is said in the Acts of the Apostles:Acts 2.1, 3, 4, And when the day of Pentecost was fully come, they were all with one accord (or, with one mind) in one place. And there appeared unto them cloven tongues like as of fire, and it sate upon each of them; and they were all filled with the Holy Ghost. Then did God Acts 2.16, 17, 18. powre out of his Spirit upon all flesh; namely, on all ages and states, as on old persons and young persons, on sonnes and daughters, on servants and hand-maids: and in great a­bundance on his Apostles, who hadActs. 1.4. waited for the promise, and had kept in Jerusalem, Which (saith Da­vid) is builded as a City, that isPsal. 22.3. compact together; or, (as some translate) which is at unity in it self. For where brethren dwell together in unity,Psal. 133.3. Where there is such concord: us saith the Ge­neva note. The Ratificati­on of this ora­cle. there (saith he) the Lord commandeth the blessing, even life for ever­more.

There remaineth also, that something be said concer­ning the Ratification of this Oracle, which is contained in these words, For the mouth of the Lord hath spoken it. The which words are added for to assure us, That our la­bour in the work of the Lord shall not now be in1 Cor. 15.51. vain, our true endeavouring for to performe the aforesaid pre­paration shall not be unconsidered. For God (saith the [Page 25] Apostle) is not unrighteous toHeb. 6.10, 11, 12, 13, 14, 15. Mat. 10.41, 42. Ps. 19.11. Heb. 11.26. forget your work, and labour of love, which ye have shewed toward His name, &c. And we desire that every one of you doe shew the same diligence, to the full assurance of hope unto the end: That ye be not sloathfull, but followers of them, who through faith and patience inherit the promises. For when God made promise to Abraham, because he could sweare by no greater, He sware by Himself, saying, Surely, blessing I will blesse thee, and multiplying I will multiply thee. And after he had patiently endured, he obtained the promise.

Whereas it is said, For the mouth of the Lord hath spoken it, it giveth us to consider, that a mouth hath uttered it, whichTit. 1.2. cannot lye; and that the Almighty, holy, & righteous eternall Spirit hath promised it, which isEph. 3.20. able to performe it: Who hath promised many spirituall bles­sings to be inherited in the life that1. Tim. 4.8. now is: according as His Divine power hath given unto us all things, that pertain unto life and godlinesse, through the knowledge of him (as S. Peter 2. Pet. 1.3, 4. saith) that hath called us to glory and vertue: whereby are given unto us exceeding great and precious promises, that by these ye might be parta­kers of the Divine Nature, having escaped the corrupti­on, which is in the world through lust. That (as the Apostle writeth unto theEph. 1.12, 13, 14. Ephesians) We should be un­to the praise of his glory, who first trusted in Christ: in whom ye also trusted, after that ye heard the word of truth, the Gospel of your Salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, untill the redemption of the purchased possession, unto the praise of his glory. And as the Lord Jesus Christ saith:Mar. 10.29, 30. There is no man that hath left house, or brethren, or [Page 26] sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospels, but he shall receive an hun­dred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with per­secutions; and in the world to come eternall life.

Moreover, it is to be observed, that these words [for the mouth of the Lord hath spoken it] being so often used in holy Scripture,What the mouth of the Lord signifieth. do in speciall manner note forth unto us the power and truth of God, upon which we may build, and ground our selves, and be secure orSee of Heb. 11.1. the mar­ginall reading confident, that what duties we for our parts are to endeavour, arePs. 19.7, 8. Deut. 4.6, 7, 8. per­fect wisdome to be done, and that the benefit signified to be received in the doing of them, is most sure and certain. It is said in Ezechiel: Ezech. 37.13, 14. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves: And shall have put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.

And to conclude this point, there is observed to be un­derstood by these words [The mouth of the Lord hath spoken] Such a more inward manifesting and communi­cating of the Divine will, as whereby matters were made knowne unto Moses, as it is written: With him will I speakNum. 12.8. mouth to mouth apparently. For so Isaiah fra­med not out of his own mind this crying voice; (as Jere­miah saith, That the false Prophets doe speak a vision of their own heart,Ier. 23.16. and not out of the mouth of the Lord) but it being presented unto him by God, he received it; and having received it, wrote it in his prophecie.

Also hence (as was afore noted) the truth and certain­ty of the Divine promise is shewed, That God who hath promised to reveale his heavenly and spirituall light, unto [Page 27] every person truly repenting according to the crying voi­ces doctrine, will performe it so as it may be seen of eve­ry one in theEph. 4.3. Acts. 2.1, 2, 3, 4. [...] ab [...] unanimis; ex [...] similis, idem, & [...] animus, quibus est idem animus, Pasor. Mat. 18.19, 20. Ps. 89.5. unity of the holy Spirit of the Lord. And an example of all may be that in the Acts of the Apostles, That when some which had been spirituall wildernesses and desarts, & had heard Peters Sermon, they wereActs. 2.37, 38, 41, 42, 44, 46. prick­ed in their hearts, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Iesus Christ, for the remission of sinnes, and yee shall receive the gift of the Holy Ghost. Then they that gladly received his word, were baptized: And they continued stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. And all that believed, were together, and had all things com­mon. And they continuing daily with one accord in the Temple, and breaking bread from house to house, did eate their meate with gladnesse, and singlenesse of heart, praising God, and having favour with all the people.

Now also having by Divine assistance thus explained the afore-mentioned Fundamentall portion of holy Scripture, there are to be declared Seven Uses,Seven Uses, whereunto the heavenly cry­ing voice is profitable. The first use is unto Doctrine. where­unto it is profitable. And the first is unto Doctrine. For this heavenly crying voice teacheth, that every one of mankind is under one of the three spirituall states signifi­ed in this Oracle; namely, under Desolation, Preparati­on, or Revelation. Whiles one is a wildernesse and de­sart, he is in the state of desolation: when one beginneth and proceedeth in1. Joh. 3.3. Ier. 4.14. Isa. 1.16. purifying of himself, he is then in the state of preparation: and he that hath the Glory of the Lord revealed unto him in some measure and manner, is in the state of Revelation.

Concerning the two first states there is no doubt made. [Page 28] Onely question is about the third mentioned state.Question or doubt onely is about the third mentioned state. And that there is such a distinct condition spirituall, it may appeare out of these Scriptures following. S. Paul testi­fieth concerning some of the Colossians and Ephesians, that which is to the same effect, where he writeth, saying:Col 1.12, 13. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of dark­nesse, and hath translated us into the Kingdome of his deare Sonne. He hathEph. 1.3. blessed us with all spirituall bles­sings in heavenly places in Christ. and 2.6, He hath raised us up together, and made us sit together in heavenly places in Christ Jesus. David at last entred hereinto, when as hee said: Returne into thyPsal. 116.7, 8, 9. rest, O my soule, for the Lord hath dealt bountifully with thee. For thou hast de­livered my soule from death, mine eyes from teares, and my feet from falling. I will walke before the Lord in the land of the living. It is said in the Apostle unto the Hebrewes: We which have believedHeb. 4.3. do enter into rest. S. Paul attained at length to say:2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith. For they which fight manfully against sinne, the world, and the Devill, do through the Divine SpiritPhil 4.13. Rom. 8.13. strengthning them,2 Cor. 10.4, 5 beate down and overcome vice, so as that sinneRom. 6.12. raigneth not in their mortall body, that they should obey it in the lusts thereof: but through Jesus Christ they be­ingLuke 1.71, 74, 75. delivered out of the hand of all enemies, they serve God without feare, in holinesse and righteousnesse before him all the daies of their life. The said third state is the1. Cor. 13.11. and 14.20. manly age in Christ: It is that which they enjoy, whom S. John calleth1 John. 2.13, 14, 20, 27. 1 John 1.3, 1 [...] Fathers. It is that state, wherein God is in some measure found and injoyed. A place in the Can­ticles maketh it plain, where it is said: It was but a little [Page 29] that I passed from them,Some at length in this world doe attaine to find God, and to enjoy him in some measure, and manner. but ICan. 3.1, 2, 3.4 Isa. 55 6. Ier. 29.13, 14. found Him whom my soule loveth: I held him, but I would not let him goe, untill I had brought him into my mothers house, and in­to the chamber of her that conceived me. A time was, when Job said concerning God: Job. 9.11. Loe, He goeth by me, and I see him not: he passeth on also, but I perceive him not. But at length he attained to say:Job. 42.5. I have heard of thee by the hearing of the eare: but now mine eye seeth thee. It is said in the book of Chronicles, That1 Chron. 26.5. See the mar­ginall reading there. Zecha­riah had understanding in the visions of God. It is also written that S. Steven being full of the Holy Ghost, look­ed up stedfastly into heaven, andActs. 7.55, 56. saw the Glory of God, and Jesus standing on the right hand of God, and said, be­hold, I see the heavens opened, and the Sonne of man stan­ding on the right hand of God. And such a spirituall sight hee had, whiles hee was living in His body, some certaine time afore his death. It is testified concerning Zacharias and Elizabeth his wife,Luke. 1.6. That they were both righteous before God, walking in all the commande­ments and ordinances of the Lord blamelesse.The second use for Refutation.

A second Use is for Refutation of opinion in many, who think that their minds can be well enough now, without endeavouring as this heavenly crying voice pre­scribeth. And therefore they will notPs. 10.4, 6. Ps. 14.1. &c. Job. 21.14, 15. and 22.17. Mal. 3.14. Wisd. 2.21. See all Wisd. 2. For it descri­beth, what the minde and life of Atheists is. meddle with any such meditation. Can the soule of any one be in a com­fortable state, which continueth a wildernesse or desart, having the1 Cor. 2.12. 2 Cor. 4.4. Eph. 2.2. 2 Tim. 2.25, 26. Luke 11.21, 22 24. spirit of the World (Satan) reigning with his power therein? The Apostle saith:Rom 6.16. Know ye not, that to whom ye yeeld your selves servants to obey, his servants ye are, to whom ye obey? Can such be in a safe condition, which will passe their time (as the Apostle saith: ^d without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of [Page 30] promise, having no hope, and without God in the world? Hath not Christ said, But those mine enemies, which would not that I shouldLuke. 19.27. reigne over them (or have my kingdome of graceLuke. 17.21. The third use for correction. within them) bring hither and slay them before me.

A Third use is for Correction of most persons, which passe their time in this world, not minding this one ne­cessary thing, namely, to bee now an habitation for the mighty God of Jacob. O what paines do most take all their life long, some in one humaneIer. 9.23, 24. learning, some in a­nother; some in thePs. 39.6. Hab. 2 6. getting or1. Tim. 6.10. Luke. 12.19. loving of worldly wealth, some in following their own1. Cor. 10.7. 2. Tim. 3.4. Job. 21.13. See the margi­nall reading there. earthly pleasures; others inCol. 3.2. Phil. 3 19. The Summum Bonum in this world. setting their hearts on other matters, accor­ding to their severall affections, and neglect the Summum Bonum the Soveraigne or Supreme good in this present world, to wit, the1. Joh. 1.3, 4. and 4.16, 17. Eph. 3.19. and 4.13. Song. 3.4. Joh. 14.21, 23. enjoying of Gods gracious presence within ones soule,Gen. 5.22. Micah. 6.8. walking with God, 1 Cor. 6.17. Joh. 17.21. joyning to the Lord, and becomming one spirit with him. The Apostle saith:Rom. 8.9. If any one have not the Spirit of Christ, hee is none of his. Of whose Spirit the fruit isGal. 5.22, 23, 24. love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meek­nesse, temperance: and it is inEph. 5.9. all goodnes and righte­ousnesse, and truth. They which are wholly forCol. 2.8. Acts 17.18. humane learning, or for the2. Tim. 3.5. Mat. 23.2, 3. and 5.20. Ier. 22.16, 17. 1 Joh. 2.3, 4. Gen. 3.6. meere historicall knowledge of what is contained in Divine writ, that they may proceed so farre therein as is possible, and do make such under­standing their glory, and endeavour to have it for the greatest contentment of the minde, are not in the right, they have not theProv. 9.10. Job. 28.28. Ps. 111.10. and 119.98, 99, 100. perfect wisdome. For it is the Gos­pels doctrine:1. Cor. 13.1, 2. See the Geneva Translation of 1. Cor. 13.2. and the Greeke Text. Though I speake with the tongues of men and of Angels, and have not charity, I am become [Page 31] as sounding brasse, or a tinkling Cymball. And though I have the gift of prophecie, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not Charity, I am no­thing. It is said also else where:1. Joh. 4.7, 8 8, 16. Deut. 4.6, 7, and 32.29. and 5.29. 1 Cor. 8.3. Joh. 15.10, 14. Let us love one ano­ther; for love is of God: and every one that loveth, is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is love. God is love, and he that dwelleth in love, dwelleth in God, and God in him. And what the said lovers nature and properties are, it is plain­ly expressed in the thirteenth chapter of the first Epistle to the Corinthians, where sixteen qualities thereof are reckoned up, that there may be no mistake concerning the charity or love, which the holy Gospell prescribeth and requireth.The fourth use for instruction.

A fourth use is for Instruction; That seeing our Crea­tour willeth, that wePs. 119.166, 174. 1 Pet. 1.13, 14, 15. 1 Thess. 1.10. 1. Cor. 1.7, 9. zealously endeavour the aforesaid preparation, and then waite for the Revelation there promised; that weJer. 7.5. Lam. 3.40. Consider the importance of the Hebrew Text. See Ju­nius his Trans­lation thereof throughly search and try our waies, and turne home quite unto the Lord, as Jeremiah maketh exhortation. Wherewithall (saith David) shall a young manPs. 119.9. 2 Cor. 13.5. 1 Thess. 5.21, 22. cleanse his way? By taking heed thereto, accor­ding to thy word.

We are therefore to consider all the word of the Lord, for to see what valleys, mountaines and hils, crooked­nesses, and roughnesses it doth discover to be in us, that so with help of his holy Spirit, we may put them all a­way more and more. We are also often to pray as David did:Ps. 63.1, 2, 8. Wee are to pray continual­ly for Gods helpe hereunto. O God, Thou art my God, early will I seek thee: My soule thirsteth for thee, my flesh longeth for thee in a dry and thirstie land, where no water is; to see thy pow­er and thy glory, so as I have seen thee in the Sanctuarie. My soule followeth hard after thee.Ps. 143.10. and 25.5. Teach me to doe [Page 32] thy will, for thou art my God, Thy Spirit is good: leade me into the Land of uprightnesse.Ps. 43.3. O send out thy light and thy truth, let them lead me, let them bring mee un­to thy holie Hill, and to thy Tabernacles.

The said worke of preparation is not to bee deferred.Moreover, the said worke of preparing a way for the Lord to come into us, is not to be deferred untill old age, or untill there be perill of death or of some great mi­sery; but as the Holy Ghost saith:Heb. 3.7, 8, 13, 15. To day if yee will hear his voice, harden not your hearts as in the provoca­tion, in the day of temptation in the wildernesse. The Apostle there saith: Exhort one another daily, whiles it is called to day, lest any of you be hardned through the the deceitfulnesse of sinne. Continuall observation decla­reth a certain counsell to be wholesome, which saith:Sirach. 5.7. Deut. 29.10, 21. Rom. 2.4, 5, 6. Ps. 119.59, 60. 1 Thess. 5.2, 3. Maledictus qui florem juventu­tis suae diabolo, et faecem senectutis Deo reservat, Augustinus. Make no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy securitie shalt thou be destroyed, and perish in the day of vengeance.Isa. 55.6. Isaiah saith: Seeke ye the Lord, while he may be found, call ye upon him, while he is neere. Christ saith:Luke. 13.25, 26, 27. When once the master of the house is risen up, and hath shut to the doore, and ye begin to stand without, and to knock at the door, say­ing, Lord, Lord; open unto us, and he shall answer, and say unto you, I know ye not whence ye are: Then shall ye begin to say, Wee have eaten and drunken in thy pre­sence, and thou hast taught in our streets. But hee shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquitie. Hosea saith:Hos. 5.6. They shall go with their flocks, and with their heards to seeke the Lord: but they shall not finde him, hee hath with­drawne himselfe from them. Wherefore the counsell written by Ieremiah is still to be considered, to wit:Ier. 6.8. Bee thou instructed, O Jerusalem, lest my soule depart from [Page 33] thee: lest I make thee desolate, a land not inhabited.The fift use is unto patience.

A fift Use is unto patience, which (as S. James saith)Jam. 1.4. ought to have her perfect work, that we may be perfect and entire, wanting nothing. The Apostle saith unto the Hebrewes: Heb. 10.36, 37. Ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come, will come, and will not tarry. S. James also saith:Jam. 5. 7,8. Be patient there­fore, brethren, unto the comming of the Lord: behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, untill he receive the early and the latter raine. Be ye also patient, stablish your hearts: for the comming of the Lord draweth nigh. S. Paul saith unto Timothy: 2 Tim. 2.3, 11, 12, Thou therefore endure hard­nesse, as a good souldier of Jesus Christ. It is a faithfull saying: If we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. There must be a time ofIer. 4.3, 4. Hos. 10.12. Micah. 4.3. 2. Tim. 2.6. See the margi­nall reading there. plowing, sowing and weeding, afore there can be a time of reaping and mowing. He saith un­to the Hebrewes: Let vsHeb. 12.1, 2. lay aside every weight, and the sinne which doth so easily beset us, and let us runne with patience the race that is set before us, looking unto Jesus the Author and Finisher of our faith; who for the joy that was set before him, endured the crosse, despising the shame, and is set down at the right hand of the throne of God. Who also saith: To him thatRev. 3.21. overcommeth, will I grant to sit with me in my throne, even as I also over­came, and am set down with my Father in his Throne.

A sixt use is unto Comfort.The sixt use is unto consolati­on. If we lay to heart that whole crying voice, and faithfully endeavour to per­forme the foure prescribed works of preparation; though presently from wildernesses and desarts we become not such gardens and paradises, as we ought to be; yet let us [Page 34] remember the counsell of the Apostle:2 Joh. 8 Heb. 10.35. Looke to your selves, that we loose not those things which we have wrought, but that we receive a full reward. God Almighty will stretch forth hisPs. 118.14, 15, 16. and 17.7. 1 Pet. 5.10. right hand over us, hee will stay us up and strengthen us. I will (saith the Lord)Ps. 32.8. instruct and teach thee in the way which thou shalt go: I will guide thee with mine eye: For (saith Isaiah) the Lord shall comfort Sion: He will comfort all her waste places, and he will make herIsa. 51.3. and 31.15, 16, 17, 18. The Seventh use of the hea­venly crying voice is to shew the way unto true Christian unitie, among all rightly fea­ring God. Concordia susti­nemur, discordia pessum imus. A­nonymus. wildernesse like Eden, and her desart like the garden of the Lord: joy and gladnesse shall be found therein, thankesgiving and the voice of melody. The prophet hath written even a whole chapter, name­ly, the five and thirtieth, for the consolation of such as do prepare the way of the Lord into them.

The seventh use of the said Oracle is, to shew the way unto Christian Unity, among all that truly feare God. But among some of mankind Unity cannot be: for saith the Apostle,2 Cor. 6.14, 15. What fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? And what concord hath Christ with Belial? Or what part hath he that believeth, with an unbeliever? Solomon saith: An unjust man is an abomi­nation to the just: and he that isProv. 29.27. See Sirach 13.15, 16, 17, 18, 19, 20. Prov. 13.10. upright in his way, is abomination to the wicked. He also saith,Prov. 28.4. Who bee the true fearers of God. They that forsake the Law, praise the wicked: but such as keep the Law, contend with them. Moreover, all are not true fearers of God, which say that they are right fearers of Him. And therefore it is to be mentioned, whom only the Scripture signifieth to feare God rightly and truly. David saith:Psa. 119.1. See the ancient Translation of the Church, as also the He­brew Text. See Sirach. 2, 15, 16, 17. Blessed is the man that feareth the Lord, he delighteth greatly in his commandements. That is the sure and certain marke, whereby every true fearer of God may be discerned from all other persons. Also Solomon de­clareth, [Page 35] what is the feare which God accepteth, where he saith:Prov. 8.13. The feare of the Lord is to hate evill: pride, and arrogancie, and the evill way, and the froward mouth do I hate.

Now among all such endued with such feare of God, there is possibilitie of1 Joh. 5.1, 2, 3. 2 Joh. 1.2. Ps. 119.63, 74. Luke. 15.7, 10. Christian Unitie, and that they willIsa. 11.12, 13. and 25.7, embrace whatsoever may further them unto agree­ing in the truth of the Lords holy word, and unto the li­ving in all godly love. And although among many, which in a1 Cor. 3.1, 3. What is pro­mised by God shall bee, ought not to bee ac­counted unpos­sible. Zech. 14.9. good measure make conscience of their wayes, there is so great difference in understanding and affection, as that it is by some conceived impossible, that they may by any meanes come into an holy concord; yet a saying of Christ may be thought on, which is:Luke. 18.27. The things which are unpossible with men, are possible with God. It isEzech. 37.1. &c. written that Ezechiel was set in the midst of a valley full of dry bones: and it was said unto him, can these bones live? And hee answered, O Lord God, thou knowest. But he prophecying as he was commanded, there was a noise, and behold a shaking, and the bones cameverse 7. In the afore­mentioned an­cient Translati­on of the church, in Ps. 68.6. There is read: Hee is the God, that maketh men to bee of one minde in an house. together, bone to his bone. There was then a great beginning of Unitie.

Let us most seriously consider, what saith the heaven­ly crying voice, That the Glory of the Lord shall be re­vealed unto all preparers of his way, and they shall see it together: for the mouth of the Lord hath spoken it, who hath power to performe, whatsoever he promiseth. Isaiah saith elsewhere:Isa. 54.13, All thy children shall be taught of the Lord, and great shall be theThe said word in sense impli­eth Unity. peace of thy children. Great unitie will be among all those, which are led by his holy Spirit and Word, for his Spirit leadeth into allJoh. 16.13. Acts. 5.32. Eph. 4.3. 1 Cor. 12.13. truth such as unfeinedly strive to yeeld due obedience unto all the commandements of Christs holy Gospel. The wise­dome [Page 36] of the God of heaven made use of thisIer. 8.22. Balme of Gilead (the crying voice) when great difference was in the Church of the Jewes: and it with his Divine1 Cor. 3.6. blessing cured a great many. It was John theLuke. 3.3, 4, 5, 6. Baptists doctrine: yeaMat. 4.17. Mar. 1.14, 15. Luke. 4.18, 19. Christ and hisMar. 6.12. Acts. 20.21. Luke. 13.3, 5. Apostles in effect did use it in their preaching. O into what an unitie it brought the true fea­rers of God, which were inActs. 2.1, 38, 41, 42, 46, 47. Jerusalem and the land of Jewrie! And so how it wrought among the Gentiles, witnesse all theCol. 2.1, 2, 5. Churches of them unto whom the A­postles wrote Epistles: Also the same efficacie by the assistance of Divine grace, will it now take among all such, as will make due use of it, as it did in those daies of old. For saith the Scripture, Behold, the Lords hand is notIsa. 59.1, 2. shortened, that it cannot save, neither his eare heavie, that it cannot heare. But yourIer. 5.25. Ps. 66.18. iniquities have separated between you and your God, and your sinnes have hid his face from you, that he will not heare. The Virgin Mary said:Luke. 1.51. He scattereth the proud in the ima­gination of their hearts. But his Sonne gathereth together intoJoh. 11.52. one the children of God, that are scattered abroad, as even Caiphas prophesied. Yea unto Unitie worketh God the Father, Sonne, and Holy Ghost;Eph. 1.10. It is to bee no­ted, That as in the beginning man and wo­man were cre­ated in unity with God; so Holy Scriptures use is to direct us for to draw nigher and nigher unto the same. Hence it is, that Christ prayed so fer­vently for his people concer­ning their true Christian unity See Joh. 17.11, 21, 22, 23.26.13. That (as S. Paul saith) in the dispensation of the fulnesse of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him.

Moreover, that the receiving of heavenly light into the understanding doth further unto unitie, it may ap­peare from a similitude. If a company be in a dark room, where is very little light, and it hath a table whereon is much mony,A Similitude for to shew, that the true heavenly light, wheresoever it appeareth, doth further unto true Christian unitie. gold and silver, and some counterfeit coine [Page 37] be among the same; If they be willed to take only all the currant mony, and thereunto to advise each with other for the better judging of the same; and also be promised increase of benefit, according as every one taketh most of the said coin with none of the counterfeit. Will there not arise some difference among them, concerning some pee­ces of the mony? Will there not be some conjectures a­misse, because they judge for the most part by supposing or imagination, & not by clear sight? But if a window be opened unto them, and they have the true day light, will not then the case be otherwise, and all former dissent in opinion about the said coine much cease? So is it with us mankind: so long as we abide fast in the fall of Adam, Isa. 60.2. Ier. 4.22, 23. 1 Joh 2.9, 11. grosse darknesse covereth us, as Isaiah signifieth. Yea S. Paul told the Ephesians, that they were sometimeEph. 5.8. Prov. 4.1 [...]. dark­nesse. And the Prophet also speaking concerning such, saith:Is. 59.10. We grope for the wall like blind, and we grope as if we had no eyes: we stumble at noone-day as in the night, we are in desolate places as dead men. The1 Cor. 2.14. na­turall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. The Lord Christ saith: TheJoh. 14.17. 1 Joh. 5.19. 2 Cor. 4.4. Spirit of truth the world cannot re­ceive, because it seeth him not, neither knoweth him. Great is our spirituall darknesse, manifold are our mi­stakes about the things of God. Yea also we much differ in opinion concerning such matters. But when as we heare the heavenlyIn Isa 40.3, 4, 5. crying voice, and attend thereunto; when we open theRev. 3.20. Ps. 24.7, 8, 9, 10. door of our hearts, and receive the Eph. 3.16, 17. 1 Cor. 14.25. Gal. 2.20. Col. 3.11. and 1.27. 2. Cor. 13.3. Spirit of Christ thereinto, He will thenEph. 5.14. 2 Cor. 4.6. 2 Pet. 1.19. Prov. 28.5. Phil. 1.9, 10, 11. Ps. 112.4. give us light; he will open unto us such a spirituall window, and let such a measure of true heavenly light shine into us, as that we shall judge more and more rightly concerning all [Page 38] things pertaining unto Godlinesse. Also former differen­ces among us will more and more cease, and the unitie of the Holy Spirit will inwardly and outwardly among us encrease.Another Simi­litude for to shew, how among all well-affected, the true Christian unitie easily in­creaseth.

Heare also another similitude. Even as in an houshold, where all the servants do faithfully mind the performing of every command of their master, and one to help ano­ther for the fulfilling of the same, will there be any dis­sension among such? Or if any should chance through a­ny mistake, will it not soon cease, for that none seeketh himself, but every one onely his masters benefit and cre­dit? So among all those, whoseThe mind of mankind for the farre great­est part, hath as it were lost it selfe, in that it considereth not the marke which the Creatour hath prescribed unto it. only aime it is, that our heavenly Masters will may be done here on earth,Mat. 6.10. Rom. 12.2. Eph. 5.17. 1 Thess. 4.3, 4, 5, 6.7. as it is in heaven; andThe said marke, at which to aime continually, and whereon to mind al­waies in every particular mat­ter, is in briefe signified in the afore quotati­ons. Mat. 6.10. Eph. 5 17. thereunto do endeavour what may be, to help and set forward one another, will there be any discord among such? Or if any difference doth chance, will it not soon be composed, when as none seek­eth his owne honour or by-respects, but only the honour and glory of God; None the doing of his owne will and mind, but only the doing of Gods Deut. 29.29. Acts. 13.22. Joh. 1.12, 13. 1 Pet. 4.1, 2. Mat. 3.15. Col. 1.25. revealed will in eve­ry thing.

Such fellow-servants will still remember, What is enjoyned by the Gospel, where it is said:Gal. 6.1, 2. See Phil. 2.1, 2, 3. Brethren, if any man be overtaken in a fault, ye which are spirituall, restore such a one in the spirit of meeknesse, considering thy self, lest thou also be tempted. Beare ye one ano­thers burdens, and so fulfill the Law of Christ.

Now heare some causes, why such difference is among some zealous persons, And the saying is; That when causes do cease, the effects will cease more and more. It is a great cause of difference, where there is minded but 1 Cor. 13.4, 5, 6, 7, 8. Causes of difference among many religious persons. The first mentioned cause. [Page 39] part of Christs Gospel, and not the whole. Many onely mind what Christ hath done for us; but nothing or very little what heMat. 23.23. Micah. 6.8. Rom. 8.12, 13. Mat. 5.20. Rom. 8.4. Luke. 13.3, 5. Mat. 18.3. Luk. 14.26, 27, 33. Job. 3.5, 6. and 12.24, 25, 26. requireth to be done by us. It is true, we ought to learn every particular matter mentioned in any holy Scripture, concerning what the Lord Jesus Christ hath done for his Church, and to understand the same according to the mind of God. But withall we are also to learn every particular duty, which is taught in any place of the holy Gospel, and with helpe of his holy spirit to strive for to perform every of the same.Joh. 15.14. Saith not Christ, Ye are my friends, if ye do whatsoever I command you? Did he not charge his Ministers to teach all nations, for to observeMat. 28.20. all things, whatsoever he hath commanded? Is not he the Prophet to be heard inActs. 3.22, 23. all things whatsoe­ver he shall say unto us?In all ages there hath bin much unitie a­mong all per­sons, which have aswell minded every duty in life and conversati­on, which the Gospel prescri­beth, as the matters which it signifieth to bee beleeved. It is still observed, that there is much unitie among all such, as mind aswell what the Gospel teacheth to be done, as what is to be believed: but among such as mind only points of faith, and do neglect the matters concerning life and conversation prescribed therein, the discord is much and manifold. It is written, that the Angel of the Lord said unto the Apostles:Acts. 5.20. Joh. 10.10. and 12.50. Go, stand and speak in the Temple to the people all the words of this life. Which giveth us to understand, that true Chri­stianity for a great part consisteth in matter of life and conversation. The Holy Ghost saith:Jam. 1.27 Pure Religion, and undefiled before God, and the Father, is this, To visit the fatherlesse and widowes in their affliction, and to keepe himself unspotted from the world. TheIt is in the ancient larger notes called the Geneva ones See 1 Cor. 4.20. Rom. 14.17. Rom. 2.6, 7, 8, 9, 10, 11, 13. 1 Joh. 3.18, 19. Geneva note thereon is: The true service of God standeth in charity to­ward our neighbours (especially such as need others help, as the fatherlesse and widowes) and purity of life. The parenthesis being left out, the sentence is: The true ser­vice of God standeth in charity toward our Neighbours, [Page 40] and purity of life. Micah saith:Micah 6.8. See the margi­nall reading there: also the Geneva Trans­lation of that verse. The se­cond mentio­ned cause of difference. Whereas many take no notice of the benefits, which the Scripture signi­fieth, that the truly godly doe enjoy now in the body, with­in their soules and mindes, hence is it, that they hope for no such spiritu­all blessings now, neither endeavour the prescribed pre­paration for them. And so setting not the said spirituall marke before them, for to aime thereat, & to approach neerer and neerer unto it, they come not into such a comfortable measure of Christian uni­ty, as others doe. See Job. 22.21, 22, 23, 24, 25, 26, 27, 28, 29. And the marginall readings there. See 2 Cor. 6.16, 17, 18. and 27.1. Rev. 2.7, 17, 26, 27, 28. and 3.5.12. He hath shewed thee, O man, what is good; and what doth the Lord require of thee; but to do justly, and to love mercie, and to1 Cor. 6.17. hum­ble thy self for to walk with thy God..

Another cause of so much difference is, That many bear not in mind the marke, at which they should now aime, and hope for to attain unto in this life and world: For the Apostle signifieth, That Godlinesse hath aswell promises, benefits and blessings1 Tim. 4.8. now to be enjoyed, besides what hereafter unto all eternitie. And for that those spirituall comforts are not now pressed hard after, minds become divided andIer. 50.6. Isa. 53.6. scattered farre apart. If archers go forth to shoote, and every one shooteth which way soever he ad­ventureth, their arrowes do commonly fall down farre a­part: but if they all doe aime at one and the same marke, then are they all found about the mark, though some nee­rer to it than other. It is a mark whereat we should now aime, to be joynedEph. 2.6. sheweth an high degree in Christian unitie, wher­unto some of the Ephesians had through Divine grace then attained unto the Lord, and so to become one spirit with him, as farre forth as he now vouchsafeth unto his servants; If then I, thou, he, and innumerable more become so one spirit with him, what discord can long continue between us then? The neglect therefore of the study of attaining now Union with Gods holy Spi­rit is a cause of so much variance among many, which yet notwithstanding have some good affections and lau­dable beginnings. But all Wordlings bear the mind ofNum. 23.10. Balaam. They would willingly die the death of the righ­teous ones, and that their last end be like theirs; but whiles they live in bodily health and outward prosperity, they are willing to retain within them the spirit of the world, [Page 41] and toActs 7.51. shut out of their hearts the spirit which is of God. They consider not on that saying of the Gospel:If wee would have our soules long to prosper in our bodies, let us not now shut out of our soules God the Spirit of hea­venly light and of heavenly love. Prov. 8.31. If any one have not the spirit of Christ, he is none of his. Where­fore Solomon signifieth; That Christs Spirit now on earth dwelleth in his gardens, as it is written:Cant. 8.13. The third men­tioned cause of difference, which ceasing, true Christian concord will daily increase. Thou that dwellest in the Gardens, the companions hearken to thy voice: cause me to heare it.

The third cause (and that a great one) why there is such difference in affection among many, is because that, which our Creatour (blessed for ever) hath ordained to be the bond and tie of his people together,Rom. 8.9. is by many neglected or not duly indeavoured; and that is Charity, namely, the Charity which the Gospel hath expresly delivered. The Apostle saith unto the Colossians, having exhorted them unto sundry great vertues:Col. 3.14. 2 Thess. 1.3. 1 Thess. 3.12. Above all these things put on Charity, which is the bond of perfectnes. And if it is the bond and tie of the highest matters in Christia­nity, is it not likewise the bond and tie of all inferiour matters therein,Eph. 4.15, 16. Col. 2.19. Heb. 10.24, 25. 1 Thess. 2.7, 8. Joh. 13.34, 35. 2 Joh. 6. That from the very Infancie in Christ there may bee a comfortable growing up unto the eldest age, which is in Him and through Him. If the sheaves of a field bee not tied up together, how can they bee well brought home into the barne? So among whom­soever the said bond or tie ordained by the eternall Wisdome, is not put on, how can there bee a good growing up together into the Christian unitie? S. Paul declared it to bee his greatOr conflict. See the margi­nall reading of Col. 2.1. care; even for all profes­sing Christianity, That their hearts might bee comfort­ed, beingCol. 2.2. And in verse 5. hee sheweth the power or ef­fect of the said knot, saying: Though I bee absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastnesse of your faith in Christ. knit together in love, &c. Hee giveth it al­so for a rule for every particular action in this world, where he saith: Let all your things be done with1 Cor. 16.14. chari­ty. [Page 42] And hereon saith D. Lucas Osiander, that famous Wri­ter:Sixteen proper­ties of Charity expressed in 1 Cor. 13.4, 5, 6.7, 8. Omnium actionum nostrarum moderatrix debet esse chari­tas, Charity ought to be the moderatresse (or ruler) of all our actions. The Holy Ghost thus describeth charitie, saying: Charity suffereth long, and is kind: charity en­vieth not: charity vaunteth not it self (or, is notSo is the marginall rea­ding of 1 Cor. 13.4. rash,) is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evill, re­joyceth not in iniquity, but rejoyceth in (or,So is it in the marginall rea­ding. See 1 Pet. 4.8. Prov. 10.12. Song 8.6, 7. with) the Truth. Beareth (or, ⁱ covereth) all things, believeth all things, hopeth all things, endureth all things. Charitie never faileth. There is delivered lately concerning chari­ty, that which is very considerable, viz. In page 67. of the booke intituled, The nature of Truth its union and unitie with the soule. Printed anno 1641. Doth not the Apostle, doth hee not most truly, most pathetically cry out? Though I had the gift of prophecie, and knew all secrets, all knowledge, yea, if I had all faith, so that I could remove moun­tains, I were nothing; I were as sounding brasse, and a tinkling Cymball, if I have not charitie. When all these excellencies meet in a Christian, as haply they may; yet it is charity that maketh him See 1 Joh. 4.7, 8.12, 16. and 1 Cor. 13.1, 2, 3. what he is, and the other beeings are but as phalerae, as trappings which give an handsome set off, but not a being to a Christian. In page 68. of the aforesaid booke. Love is lovely in Gods eye, He is stiled the God of Love, the God Love. And in another place, the Scripture affirmeth, that in this we have fulfilled the will of God, if wee love one another; for by Here is de­clared, where­by union with God is, accor­ding to 1 Joh. 4.16. The fourth mentioned cause of diffe­rence. this we are made one with God, and so dwell in true light.

The fourth and last cause, which shall be mentioned at this present, why there is so much difference among ma­ny, is, for that so few have any care at all to understand their own way; and that the most addict themselves to judge one anothers way. The Holy Ghost saith: The wis­dome of the prudent is toProv. 14.8. understand his way.Verse. 12. There is a way that seemeth right unto a man: but the end there­of [Page 43] are the waies of death.Prov. 12.15. The way of a foole is right in his own eyes: but hee that hearkeneth unto counsell is wise. David said:Ps. 119.24. See The margent there. Thy Testimonies are my delight, and men of my counsell. Now the counsell of the eternall Wisdome is, That whoso would be a Disciple of Christ or a true Christian, he do first of all betake himselfe toMat. 7.5. cast out the beame out of his own eye; because then he shall see cleerly to cast out the mote out of his brothers eye. Also toMat. 16.24. deny himself. To become a1 Cor. 3.18. foole, that he may be wise. ToLuke. 14.26, 33. hate his own life, and to forsake all that he hath (all his Laodicean Rev. 3.17, 18. riches.) To follow Christ in theMat. 19.28. Regeneration: To1 Cor. 4.5. judge nothing before the time, untill the Lord come, who both will bring to light the hidden things of darknesse, and will make mani­fest the counsels of the hearts: and in his particularJoh. 14.23. spi­rituall comming will guide intoJoh. 16.13. all truth. To doe no­thing through strife or vain-glory, but in lowlinesse of minde each toPhil. 2.3. esteem other better than themselves; and not to think every one to be in the wrong, which differeth from him concerning some ceremoniall matter or the like. To shun all2 Tim. 3.2. self-love.Ezech 36.31. and 20.43. See. 2. Cor. 7.11. To remember ones owne evill wayes, and his own doings that were not good, and to loth himselfe in his own sight for his iniquities, and for his abominations. To consider that theIer. 17.9. heart is deceit­full above all things, and desperately wicked: and there­fore toProv. 4.23. keep it with all diligence. Not toProv. 3.5, 6, 7. leane unto ones own understanding: but in all ones wayes to acknow­ledge the Lord, and he will direct ones paths. Not to be wise in ones own eyes: but to feare the Lord, and to de­part from evill. ToJam. 1.26. Isa. 58.9. Mat. 12.34, 36, 37. Eph. 5.4, 5, 6. bridle ones tongue: because his Re­ligion is vain, and not the true Christian, which doth not unfeinedly endeavour that dutie; as the Holy Ghost hath pronounced. Now when as one hath duly judged his1. Cor. 11.31. [Page 44] own self by Gods Psa. 119.9. 2 Tim. 3.16, 17. Rom. 15.4. universall word, and understood hisIsa. 53.6. own way to be not right, Then will he pray with Da­vid: Ps. 139.23, 24. Lead mee in the way everlasting. For in walking in thatIer. 6.16. old path, that good way, (wherein all the ser­vants and people of God since the Creation have walked, there commeth rest unto ones soule. Hee will also con­fesse with Paul, that of sinners hee is1 Tim. 1.15. cheife. Hee willMat. 18.33. have compassion on his fellow-servant, even as the Lord hath had pity on him. Hee will not pray forLuke 9.54, 55, 56. fire to come downe from heaven, for to consume every one that doth not presently receive Christ. But will remem­ber the Gospels commandement: The servant of the Lord must not strive; but be2. Tim. 2.24, 25, 26. gentle unto all men, apt to teach, patient: In meeknesse, instructing those which op­pose themselves, if God peradventure will give them re­pentance, to the acknowledging of the truth: And that they may recover themselves out of the snare of the De­vill, who are taken captive by him at his will. Also toTit. 3.2, 3. 1 Pet. 2.17. speak evill of no man, to be no brawler, but gentle, shew­ing all meeknesse unto all men. For wee our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envie, hate­full, and hating one another. Also to1 Thess. 3.12. pray for to increase and abound in love one towards anotherDue notice is to bee taken of this Duty en­joyned by the holy Gospel. and towards all men, even as did the Apostles towards the Thessaloni­ans. He will then continually think upon that great com­mandement of the Law and Gospel, thatJames. 2.8. Gal. 5.14. Rom. 13.8, 9, 10. Royall Law, Thou shalt love thy neighbour as thy self. What here followeth is a­right to bee understood, so as it may make against no e­verlasting Law of God. It is meant concer­ning ones bro­ther or neigh­bour, endea­vouring at lest to live in all common ci­vility. But if any one doe contrary there­unto, the ma­gistrates sword is to bee consi­dered. See Rom. 13.1, 2, 3, 4. To have a care to work none ill unto ones neighbour, but unfeinedly to wish, and to endeavour (what may be) that all good, and all comfort, and all content may come unto him, which one would unto his own self, in every particular case of this present world. He will then see, that every one void [Page 45] of the charity, which the Gospel prescribeth and requi­reth, (or doth not truly endeavour unto theCol. 3.14. putting on of the same) is not in the Right. For the Holy Ghost pronounceth: He that saith he is in the light, and hateth his brother,1 Joh. 2.9, 11. is in darknesse even untill now. He that ha­teth his brother, is in darknesse, and walketh in darknesse, and knoweth not whither he goeth, because that darknesse hath blinded his eyes. He that loveth not,1 Joh. 4.8. knoweth not God, for God is love.verse 20. If any man say I love God, and hateth his brother, he is a liar. For he that loveth not his bro­ther, whom he hath seen, how can he love God whom he hath not seen? The holy Prophet Malachy saith:Mal. 2.10. Have we not all one Father? Hath not one God created us? Why doe we deale treacherously every man against his brother, by prophaning the covenant of our Fathers? He will then lay to heart that great saying of the Lord Jesus Christ, viz. TheJoh. 12.48. word that I have spoken, the same shall judge him in the last day. And therefore he will se­riously consider of these and the like sayings of the Apo­stles; which Christ 2 Cor. 13.3. spake in them, as; Who art thou thatRom. 14.4. judgest another mans servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.Verse 10. Why doest thou judge thy brother? Or why doest thou set at nought thy bro­ther? We shall all stand before the Judgement seate of Christ. Verse. 12. Every one of us shall give account of himself to God. Verse. 13. Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way.James. 4.11, 12. Gal. 5.15. Speak not e­vill one of another (brethren:) He that speaketh evill of his brother, and judgeth his brother, speaketh evill of the Law, and judgeth the Law: but if thou judge the Law, thou art not a doer of the Law, but a Judge. There is one [Page 46] Law-giver, who is able to save, and to destroy: Who art thou that judgest another? Also what David delivereth, viz. Unto the wicked God saith:Ps. 50.16, 17, 18, 19, 20, 21, 22. What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth; Seeing thou hatest instruction, and castest my words behind thee. When thou sawest a theife, then thou consentedst with him, and hast bin partaker with adulterers. Thou givest thy mouth to e­vill, and thy tongue frameth deceit. Thou sittest and speakestThe Gospel requireth, that wee duely speake against our owne selves. 1 Cor. 11.31. Mat. 7.5. Luke. 6.41, 42. Lam. 3.40. 2 Cor. 13.5. and 2. Cor. 7.10, 11. 1 Tim. 1.15. Luke. 15.18, 19, 21. Exod. 23.1. Eph. 4.31. Ps. 15.3. See Sirach. 19.6, 7, 8, 9, 10. Deut. 27.24. James. 1.26. against thy brother, thou slanderest thine owne mothers sonne. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thy selfe: but I will reprove thee, and set them in or­der before thine eyes. Now consider this, ye that for­get God, lest I tear you in pieces, and there bee none to deliver. Let us therfore no moreMat. 23.24. straine at a gnat, and swallow a Camell. Let us ever remember that saying of the Holy Ghost:1 Joh. 3.15. Whosoever hateth his brother, is a murtherer. Also what the Lord Jesus Christ the righteous Judge hath pronounced, viz.Mat. 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the judg­ment: and whosoever shall say to his brother, Racha, shall be in danger of the Councill: but whosoever shall say, thou foole, shall be in danger of hell-fire. I will forewarn you (saith Christ) whom ye shall feare:Luk. 12.5. Feare him, which after he hath killed, hath power to cast into Hell, yea I say unto you, Feare Him. Wherefore in reverence and god­lyHeb. 12.28, 29. feare of our God, which is a consuming fire,Eph. 4.1, 2, 3. let us (according to the Apostles exhortation) walke worthy of the vocation wherewith we are called, with all lowlinesse and meeknesse, with long suffering, forbearing one ano­ther in love, endeavouring to keep the unity of the Spirit in the bond of peace. Let us beEph 2.20, 21, 22. 1 Pet. 2.5. See the margent there. built upon the founda­tion [Page 47] of the Apostles and Prophets, Jesus Christ Himselfe being the chief corner stone: in whom all the building fitly framed together, groweth unto an holy Temple in the Lord. Let us1 Thess. 4.18 Isa. 65.18, 19. Isa. 66.10, 11.12, 13, 14. comfort one another with the words of the Lord, concerning the great Unitie, peace and concord, foretold to come to passe in this last Time. God saith by Zephaniah: Zeph. 3.9. For then will I turn to the people a pure lan­guage, that they may all call upon the name of the Lord, to serve him with one consent. He saith by Jeremiah: I will give themIer. 32.39. Ezech. 11.19. one heart, and one way, that they may feare me for ever, for the good of them, and of their chil­dren after them. Zechariah saith:Zech. 14.9. The Lord shall be a King over all the earth: in that day shall there be one Lord, and his name one. Isaiah saith:Jsa. 16.5. And in mercie shall the Throne be established, and be shall sit upon it in truth, in the Tabernacle of David, judging and seeking judgment, and hasting righteousnesse. He saith else where: TheJsa. 11.6, 7, 8, 9. Jsa. 65.25. also Jsa. 25.6, 7, 8.30.26.24.23.11.11.12.11.13. wolfe also shall dwell with the lambe, and the leopard shall lie down with the Kid: and the calfe, and the young lion, and the fatling together, and a little child shall leade them. And the cow and the beare shall feed, their young ones shall lie down together: and the lion shall eate straw like the oxe. And the sucking child shall play on the hole of the Aspe, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the know­ledge of the Lord, as the waters cover the Sea. Unto the which God, Father, Sonne, and Holy Ghost, Rev. 5.13. be blessing, honour, and glory, and power, for ever and ever, Amen.