THE MERCHANT REAL.  
PREACHED BY WILLIAM LO Doctor of Divinity Chaplain to the kings sacred majesty, and Pastor of the English church of Merchant's Adventurers residing at Hamboroughe in Saxony.  MATTH. 16.26. 
What is a man profited, if he shall purchase the whole world, & lose his own soul? or what shall a man give in exchange for his soul?  
Printed at Hamboroughe by PAUL LANG.  
ANNO DOMINI 1620   

To the right Worshipful. SR. THOMAS LOW KNIGHT GOVERNOR, THE DEPUTIES, ASSISTANTS, AND GENERALITY of that ancient, much famous, & most worthy Company of Merchant's Adventurers residing at London, Hamboroughe Middleborough, & else wheresover in the world, that trade for the other world.  
Grace, Peace, & all prosperous success in all their adventures both by sea, & land in CHRIST.  
RIGHT worshipful, & much endeared in the lord. Promise is debt, & debt is due. The duty of my service, & the debt of my promise I now make bold to tender unto you all. The promise which I made unto you at London where I began this task, by god's permission I have finished at Hamboroughe, & now tender performance. 
Doct. Wilkenson.  It is not many years since that a learned Doctor of Divinity who is now which god preaching in court at an honourable marriage out of the proverbs, 
The lord Hay his marriage.  She is like a Merchant ship that bringeth her merchandise from a fare. Prov. 31.14. called his sermon The merchant royal: I have the termed this. THE MERCHANT REAL. For that royalty is upheld by Realty. And wise men wish ever rather to be Reals, than Nominals. I could not conceive in all the book of god, where a merchant could bestow his best thoughts better, then upon his own character so lightsome for Edification, so delightsome & so lively set out by Christ himself for consolation. Wherein every tittle is precious, every word a fullness of matter, every point pressing toward the mark, & the Period not only pointing to, but putting you into possession of an eternal purchase. In this purchase there is no want but a wonderful fullness of all royalty, & realty. It is a man's greatness to be greater than himself, & it is happiness enough for a man to attain his perfection at last. Were I a merchant, & did see, & hear Christ resembling his kingdom to my vocation. I should conceive very high thoughts, & purposes of resolution to attain this pearl, & should believe that text punctually to concern me For what do we see here below, but toiling, turmoiling, grieving, wishing, hoping, fearing, weariness, yea wretchedness in all.  
What doth the world but besott us with the love of our own trouble, The godly know it is better to be wise to god, then happy in the world. And the real Christian is ever limited, & ever awed with fear of excess. I know no condition of men more happy than Merchants Their very youth is accompanied with many, and many fold experienced trials both by sea, and land, which may make them prudent. Their mature age is blessed with a plentiful portion which may make them thankful, & their old age affordeth a very surplusage of marvellous fullness which may satisfy them. In all this. If they should build up their tabernacle, here, & sing a Requien to themselves, & to their souls, & not to remember their eternal purchase what can any man implead god for? Solomon's navy fetched the gold of Ophir with the peril of a whole three year's voyage, but it was to build god an house a glorious house. A blessed end. Some that travailed in that voyage brought home apes, & Peacocks. A ridiculous Merchantdizing. What gain we for all our travail & labour if we find not this Pearl, but derision from god, danger in our lives, & no good memorial after we are gone hence. Who is so foolish to love the world that breeds nothing but sorrow? Let them tell me that have experience of manifold occurrences in the world, what find they in it but a smiling deceit? Not unlike to the be that have honey in the mouth, & a sting in the tail. But why do we desire so much? Only to keep it? That is a most base thing. If we will Lay up, where can we repose our treasure more secure than in CHRIST treasury What richer purchase than a kingdom? The attainment whereof I have endeavoured in this treatise. The Pearl is Christ in heaven, & Charity on earth, The one the object, the other the effect of faith The one the practice of this life. The other the full possession of eternal life. If ever you will unite minds in unity, you must take away all discord in Religion. Then the which nothing is so strong to unite, nothing so forcible to dissever, & disunite, if it be in discord. The distraction of minds causeth destruction of estates. Can you look for true service of your Apprentices, or for careful trust of your factors who that love not your order IN ORDINE AD DEUM. No assure yourselves. You hear not what they do, Neither shall you know Their hearts are alienated, so are their actions, their intendments, their purposes. Unite them once in Religion They are yours absolute, present, or absent; sleeping or waking, by sea, or by land. Oh what miserable distractions have fall'n out by disasters in religion? Nay about the robes, & apparel of the same? How can you think god should bless Your negotiations with success? when the minds of yours of whom you have a tender care are rend a sunder.  
Believe me I have ever conceived that the trade of Marchantdizing requires a whole man. And this man must be a merchant. Shall he not be real? Real he cannot be to man that is not so to god. How can he be a faithful servant to his earthly master in his account, that cares not what audite he makes to his heavenly master. Assuredly as he believes not in the one, so he sleights the other. There is a brood of fools who like Shemei while they seek their servants, that is Riches, lose their souls. What are else all false hearted servants, & factors, who care not to lose this pearl, with the price of their souls so they may attain peals, It is a thousand pities to see so many honest hearts so miserably distressed in foreign parts with more than lamentable disagreements of folly, & faction. Either part stryving, & struggling by all manner of means they can device to offend, & infest the other while in the Interim they neglect their trades, their trusts, & spend their days in miserable garboils. All that I can say for myself wherefore I have made this treatise speak now in a dead letter that, which before was delivered by the voice of a lyving man is only a desire of doing good.  
If I do seem to any man Prodigal of my little yet this honest ambition (you see) will not suffer my one talon or if it be but a part of one to rust in the earth. If this Discourse of Merchants, and Merchandizing be not so curiously handled as the fullness of the subject requireth yet let my endeared affections unto you all make amends for the manifold defects hereof. It is that my weakness could afford: It is the issue of no curious brain, but I hope the symptom of an honest heart. If from hence you would be pleased to draw a Parallel of the cares, travails, perils, & adventures you make here not for an earthly kingdom, but for to attain some model of moderate lively hood. And compare those labours with these you take for heaven, you would easily see what defect there is. I leave that to your own practice & purpose, & shall ever pray to almighty god to make you all most happy in yourselves by being real Merchants for your own souls; happy in your servants, & factors that may be real in your trades, & trusts, & god make you prosperous in all your legal adventures both by sea, & land. To whose blessed guydance, and saving mercies I recommend you all. resting  
Yours all, in all respectful duty, & observance. W. LO.   
Matth. 13. verse 45.46. Again the Kingdom of heaven is like unto a merchant man seeking, goodly pearls, who when he had found one pearl of great price he went, & sold all that he had, & bought it. 

The Proëme.  
BLessed & beloved in the Lord JESUS. Mine entrance into this text I made at London before those of your most worthy company, that are your careful masters, Creditors of your trusts, & your loving brethren. Masters to servants, creditors of trusts to factors, & brethren both of company, & of communion. Of company, as you are all merchant's Adventurers, of communion as you are all orthodox Christians.  
Mine entrance unto you here, is, & was, both civil, & honest. First by free election of your own fellowshipe. Secondly by approbation of the state whence I came. Thirdly by recommendation of his sacred majesty under his own hand, who pleased to grace me his unworthy servant with his Royal letters, & of the most reverend Archebishope of Canterbury, who patriarchally tendered your peace. Fourthly with attestation from the famous University of Oxford under their seal, & from the Cathedral Church, where I have been a member two & twenty years, & one of the masters seventeen years. Thus from others had I entrance, of whose recommendations I acknowledge myself most unworthy. Concerning myself I demurred after mine election a whole year, & half, & begged of god to resolve me touching my coming unto you; & now being come I do protest in the sight of god, & his holy angels that I come not unto you with any italianated heart of implacabillity that cannot be appeased, nor with any Hispaniolized heart of jesuited novelty, nor with a Frenchified heart of singularity, nor yet with a Dutchified heart of neutrality (all which I speak not as of any national disgrace for the finest cambric may have many frets, & frays) but I am come with a good, & an honest English heart of Orrthodoxe, & Catholic sincerity. Of the professors whereof there are two main sorts, which I have observed in the Christian world, both of them striving, & struggling for purity, but in a different, & dissonant manner. The one are seeming Puritan altogether led by faction. 
Puritan in Action Puritan in Faction  The other are real Puritans to whom all things are pure, altogether busy in honest Action. Puritan in faction are all Papists Anabaptists, Brownists, Separatists, & all singularists whatsoever, 
Tit. 1.15.  & sectaries whosoever, that are merely nominals. Puritan in Action are all the pure in heart, 
Matth. 5.8.  who see god in his word, in his works (while they are in this world) & shall see him in the other world in his displayed glory in the beatifical vision of jesus Christ our blessed saviour. Into this blessed vision do I desire to bring you (Masters, mortals, & my loving countrymen (blessed, & beloved in the lord jesus.) And this text doth seem punctually, & praecisely to point you Merchants out. Wherein you may First see the Object of your pure faith, 
Division.  which S. Peter Calls the end of faith, & the end of every thing wise men do respect in all things, & this main Object, or end is the Kingdom of heaven, even everlasting life the Catastrophe of your Apostolic Creed. Secondly the resemblance specified in the text is the Word of your pure faith, or the manner how you may be worded unto this blessed end of your faith the Kingdom of heaven. It only remaineth both for you, & me to beg of our god the spirit of faith, which will lead us to this end, & guide us into all truth by this means to the atchivement of our blessed end.  
If therefore there be here amongst you any one present of a regal, & royal disposition, 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here is a kingdom for him, or if there be any of a celestial conceit, here is the kingdom of heaven for him which is more. If any be curious to know what this kingdom is like, I will tell him, It is like (saith my text to a Man. 
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Indeed for man it was prepared by the merritts of the life, & death of a true man, although not a mere man jesus Christ both god, & man. And it is like to a merchant man which word you ought to listen unto, for albeit every Merchant is a man yet every man is not a Merchant. Howbeit real Merchants principally in all their negotiations & affairs do not only attend, but intent this, that so by any means they may attain unto it. 
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And not only to a Merchant man is this kingdom resembled, but to a Merchant man that is a jeweller. For it is the most precious Marchantdizing in the world to trade for this kingdom. Moreover it is not resembled only to a Marchant-man that is a jeweller, but to such a Merchant jeweller that hath endowments of grace. As first diligence to seek, 
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  secondly judgement to choose, thirdly Constancy to persevere seeking until he find, foverthly skill to know when he hath found, & Lastly resolution, both of readiness to prosecute, than contempt of the world to abandon, thirdly of full persuasion to settle his heart & Lastly of purchase to enjoy that one, & only jewel of peerless, & priceles worth to wit, Christ in heaven, & Charity on earth, the one apprehended by the act of pure faith, the other comprehended by the pure effect of the same. In comparison whereof ten thousand millions of world's, & all the pearls that might be therein are not of any esteem, or valuation in a real, & religious Merchant's account. These are the several passages chouched in this text of the which severally, & in order.   

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

Mat. 7.24. Mat. 6.20. Mat. 10.16. Mat. 25.4. Mat. 25.21.  This light appeareth from god's lamp. For wise men build upon the rock. Treasure up for heaven, Expose their bodies to save their heads, as doth the wise serpent, Have always this oil in their lamps with the wise Virgins, Trade with the good, & faithful servant on this manner until Christ doth come, & so these wise, 
Mat. 16.26.  & faithful servants enter into their master's joy. This is this royal wisdom of this Merchant real. It is also most gainful Marchantdizing Christ saith so, ask. What doth it advantage a man to win the whole world, & to lose his own soul? 
1. Tim. 6.6  Paul preacheth so. Godliness is the great riches both for the price thereof, rareness, & continuance.  
Insomuch that for the price thereof, Christ didnot only say, but pray, & pay; Said when he spoke unto the people, prayed with tears, & strong cries, & paid his dearest blood.  
The rareness great for few find it, The continuance constant, & fixed, for once a Christian, & ever a Christian.  
And also it is most precious trading for the precious stones in the breastplate of Aaron, & those many, 
Exod. 28.10.  & manifold jewels that the blessed divine sets out the heavenly jerusalem withal in the Revelation, 
Apoc. 21.19.20. Apoc. 2.17  & the whitestone which was promised to the church of Pergamus wherein was a new name written (which no man known but he which received it) may in some sort resemble, but in no wise equalise any part, or parcel thereof no not in the least.  
The right of this appears in reason, for it is the better part mary's choice, 
Luc. 10.42 Mat. 5.6. Mat. 23.23.  And blest are they that thirst after this righteousness. But woe belongs to them that tith mint, & cumin, & annyse, & neglect the principal parts of the law, as judgement, righteousness, & mercy  
Again I show it further, That a kingdom divided against itself cannot stand. A divided heart. 
Hosh. 10.2  is not for god. To speak Ashdod, & Hebrwe is a harsh language in the ears of the lord, 
jam. 1.8.  a man of two souls is unconstant in all his ways, a double tongued man is reproved, & a mere impossibility it is to serve two masters God, & Mammon. For so the Philistimes had God, & Dagon, The jews had God, & Chemosh, Israel had God, & Baal, Solomon God, & Ashtaroth, Which sin of theirs Philo a learned jew brandeth with the note of Double iniquity. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Act. 4.32. 1. Cor. 1.10 Matth. 13. Psal. 27.4.  God's light doth punctually, require this of all his children, to have one heart for one god, one tongue to speak in the name of one mediator, one principal master to serve in heaven, one spirit to giude us, & one rule the word of god to lead us. This was that one thing that David required One thing have I desired of the lord that will I seek after: that I may dwell in in the house of the lord, all the days of my life, to behold the beauty of the lord, & to inquire in his temple. 
Phil. 3.13.14.  This is that One thing that Paul pressed so hard for. Brethren, I account not myself to have apprehended: but this One thing I do, forgetting those things which are behind, & reaching forth unto those things which are before I press toward the mark, for the price of the high calling of god in Christ Jesus.  
Now tell me what good, what gain, what price, what prudence is comparable to this heavenly trading, & real Marchandizing.  
Practice. 1 The life of this Learning is manifold. First it teacheth us to practise a whole, & absolute resignation of ourselves, 
Gen. 2.16.  & ours to god, I am my welbeloveds, & he is mine saith the spouse in the Canticles. 
Psa. 119.125  I am thine o lord hide not thy commandment from me saith David in the psalms. 
Gal. 2.20.  Now I live not, but Christ liveth in me saith Paul the Apostle. Who is in there in heaven that I desire but thee? 
Psal. 72.  & who is there on earth that Irequire, but thee o lord saith the sweet finger of Israel? All which oracles of gods saints show that we should be wholly gods in all our businesses that we may attain at the last, to be one with Christ, 
joh. 17.21.22.  as he is one with god.  
Practice. 2 The second is of resolution not to be the world's in any case, for Christ prayed not for the world, Not to be our own, for gods children have been prodigal of their blood even to the death, Nor to be quailed with fear of death, for we should rather suffer a thousamnd deaths than to forsake Christ. Not to be vassals either to profit, or pleasure, the two poles whereon the world is turned.  
For pleasures are but bitter pills leapt in sugar, & gains without this godly Marchandizing are but giules of Corban, & gyves of Satan to manacle us.  
Practice. 3 Thirdly it is for answer to the curious, who demand how they should obtain this prudency. I tell them. By having an ear to all gods commandments. By listening to his counsels by yielding to his holy motions, by consecrating themselves Holocausts to god, as Mary Magdalen did whose eyes, whose hands, whose tears, whose touch were wholly consecrated to CHRIST.  
Practice. 4 Foverthly of pacification for Satan will trouble those who are troubled with the business of the world with many temptations, & out cries of conscience. As with doubtings of their salvation, but you may answer him shall not he live, for whom Christ died? If Satan accuse you that you have grievous sins Answer him, but they are remitted, but they are covered, but they are not imputed for Christ his sake. 
Psal. 32.1.  If Satan reply, & say thou hast failed in keeping of gods laws. Answer him All the law is kept, when that which is not kept, is forgiven. If Satan be instant, & rejoin with thee, & say an evil father hath sold thee (Meaning Adam) say thou again, but the good son of god hath redeemed me. Thus shall a good man in the goodness of his conscience taking care of all his ways pacify, & appease the conflicts of his own tempted conscience.  
Practice. 5 Fiftly of preparation against the terrors of death. For death is swallowed up in victory, & Christ is wholly in heaven as our head taking possession for us Christians, we, as his members are there already in expectation, & conversation. Which caused Monica the mother of S. Augustine often to say we have seized upon heaven let us fly hence, let us fly hence.  
Practice. 6 Sixtly of Confidence against the terrors of judgement for blessed is that servant, whom the lord shall find whensoever, or howsoever he cometh thus trading. For if god loved us when we were his enemies, & did bear upon us the image of the devil how much more shall he love us now being reconciled, & bearing the image of sanctification in Christ.  
Practice. Last Lastly of Expostulation together with motion:  
Can any one amongst you implead this Learning? Is there a wise man amongst you? I hope he is not wiser than Solomon yet he accounted all things in the world vexation, & vanity when he had once learned this lesson. Is there any amongst you that makes an high account of himself, & his? let not this stout heart of his stoop to vile, & vain things of the world. Is there a frugal, & thrifty man amongst you? that would enrich himself let him trad for this true gold of Ophir, & not with the shippers of king Ochasias' trade for peacocks, parrots, parachitoes, & popinjays for so they may chance to have their ships broken at Esiongeber, & all their proud peacocks be they wives, or wantoness, & all their paltry popiniays be they giules, or practices may suffer a fearful wrack with them.  
In a word, all of you are men, civil men, & Merchant men, & that which is more than all Christian men. Will you know the best of all, & the only good for you, & yours? then know that guiles are no gains for you to live by in a godly conscience. Nor no good groundwork, for your posterity to live on, when you are gone, for the goodness of god is extended to the thousand generation of them that love him, & endevoure to keep his commandments. Thus much of the whole text in general.   

The second lesson.  
From the particular passages arise divers lessons The first is drawn from the Object which is a kingdom. For from hence we learn, That it is the mind of Christ jesus, that all his should be of a Royal mind, & therefore a kingdom is set before them, as a reward of mercy for their service.  
The light of this appeareth forasmuch as god's kingdom is three fold to wit of Power, of Grace, & of Glory. Of Power for god is not a brazen brickwall, but a brickwall of fire to his chosen to surround, & encircle them. What ever pleaseth him that doth he in heaven, 
Psal. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & in earth, & in the seas, & in all deep places. And of him, 
Rom. 11.36  & through him, & to him, are all things. For the Lord is the Greatness. The Power, & The Glory, & the victory, & the majesty, for all are his in heaven, & in earth, his is the Kingdom, & he is exalted as head over all so preacheth David in the book of the Chronicles, 
1. Ch. 29.11 Dan. 6.26.  and Darius the king of Babylon proclaimeth in his kingdom that all men should tremble, & fear before, the god of Daniel, for he is the living god, & steadfast forever & his kingdom That which shall not be destroyed, And his dominion shallbe even to the end. All his works show this, for they all speak of his glory of his kingdom, & talk of his power. Thus you see here is a kingdom of Power that the weak may fly unto it as unto a city of refuge.  
Secondly a kingdom of Grace so CHRIST'S forerunner saith Repent for the kingdom of god is at hand, 
Matth. 3.2.  & Christ himself tells his Apostles that it is given unto them to know the mysteries of the kingdom of heaven, 
Luc. 8.10.  & Christ's follower saith, the kingdom of heaven, 
Rom. 14.17  is not meat, & drink, but righteousness, & peace, & joy in the holy ghost.  
Lastly he hath a kingdom of Glory For it is his pleasure to give his children a kingdom, & it was prepared for them before the world was, 
Luc. 12.32. Mat. 25.34 Mat. 13.43.  & they shall shine therein as the sun in the firmament.  
The right of this appears in reason that Christ would have Christians regally minded, because there is an opposition of kingdoms against this kingdom of Christ to wit, that of the kingdom of the beast, & of the whore, the kingdom of Satan, & the kingdom of this world. 
Apo. 16.20  The kingdom of the beast the Revelation mentioneth, 
Matth. 26.  & against both by way of disclaim Christ saith directly, My kingdom is not of this world.  
The might of this kingdom of Christ appeareth that he should rule over the house of jacob for ever, 
Luc. 1.33.  & he should reign till his enemies are put under his feet yea his very members by his grace shall reign, 
1. Co. 15.23.  For if by one man's offence death reigned, by one man much more they which receive abundance of grace, 
Rom. 5.17.  & of the gift of righteousness shall reign in life by one jesus Christ, & he it is that hath made us unto our god kings, & Priests, & we shall reign on the earth by santification. 
Apoc. 5.10  Yea we shall judge the collapsed angels.  
Thus much for the probat of the learning hereof. 
1. Cor. 6.3.   
Practice. 1 The life of this appears. First in the practice of the exaltation of our own Christian spirits, for every one hath ever naturally within himself a kingdom, wherein reason is the prince, the senses the guard, the upper faculties of the soul the Pears, the inward senses the commons, the passions the rebels. Now faith by grace ruleth over all these, & obtaineth the kingdom. For passion must subject itself, to sense, Sense to reason, reason to faith, & faith to the spirit of god. Thus is a kingdom set up in us that will never be cast down, either by the plot of Machiavelli who imagined that religion did effeminate debase, & deject the courages of Christians But the magnanimity of George Castriott prince of Epyrus, & of johannes Zisca Myrmidon of war, of Martin Luther, & of Huldricus Zinglius, & of such like both Laiques, & Cleriques wortheiss of the word doth utterly confute that poor conceit of the secretary of Florence Machiavelli. This exaltation also will guide us that we be not deceived by Satan, who offereth us kingdoms to serve him, Nor yet to dream of an earthly kingdom with the flattering Herodians, 
Matth. 4.8  misled Chyliasts, Origenists, or Millinaries (for all these last three are one.)  
Practice. 2 Secondly the life of this learning confuteth those that are of a base, & abject condition, that either with the proud man sells their claim for air as did Absalon for honour, or with the covetous man for earth, as did Demas for this present world, or with the Lecher for puddle, as did Ammon for Thamar, or else pawn it as did David, Noah, & Peter, or lose their claim to this kingdom by neglect, contempt, or carelessness, 
3. joh. 1.9. Lucae 16.  or give it away as Diotrephes did for pre-eminence, as the Glutton for delight, as the wanton for pleasure, as the envious for nothing, but for vexation of mind, & as the desperate only for horror of conscience, who destroy their bodies that the devil may have their souls.  
Practice. 3 Thirdly this teacheth us not to be rebels in this kingdom not to partake with the beast who disposeth of kingdoms at his pleasure, nor with the devil who seeks to ruinated the states of kingdoms, 
Rom. 6.12.  but that finally we resolve that sin may not reign in our mortal bodies as in a kingdom, that we should obey it in the lust thereof, 
Rom. 5.21.  but that as sin hath reigned unto death, even so grace might reign through righteousness unto eternal life by JESUS CHRIST our lord.   

The third lesson.  
The former was a kingdom, but now a kingdom of heaven is set before us wherein we may learn That God hath prepared a kingdom of heaven for those that in hope thereof purge themselves in the kingdom of grace.  
By heaven we understand not that place betwixt the earth, 
Gen. 1.28.  & the Moon, for that's the heaven of fowls for they are called the fowls heaven, 
Genes. 1.  nor yet the firmament wherein are placed the sun, the moon, 
2. Cor. 12.2  & stars, but that third heaven into which Paul was taken up, where Christ sitteth at the right hand of god the father, where the souls departed are in rest, where all the elect in the end of the world shallbe as the angels, & shall shine as the sun in brightness, & glory of god the father. Of which kingdom of heaven if you ask me what it is I answer it is a creature made of god in the beginning when he created the earth. 
Gen. 1.1.  If you ask me where it is, I answer it is above these visible heavens. If you ask me why god made it? I answer for to show his glory unto his saints, & therefore it is called a paradise of all delectable, &  things in the presence of god. The house of god wherein all the elect are gathered. A kingdom wherein god is king, & Christ is the prince, & the church the queen, & the subjects all the angels, & saints. 
Luc. 6.38.  And it is called the kingdom of glory wherein not only we receive glory in good measure, but pressed down, & heaped up, & running over. In hope whereof all gods children purge, & prune themselves that they may bring forth much fruit. 
1. joh. 2.3.  For what will not a Christian soul do, & labour, & strive, & struggle while he is here, that here after he may sit in heavenly places with Christ jesus. 
Eph. 2.6.   
The right of this learning the reason of scripture shows. 
Apoc. 21.8.  For no unclean thing entereth into this holy city, nor any abomination. The means is therefore offered, 
1. joh. 1.7.  even the blood of jesus Christ whereby we may be purged from all our sins, that we may be clean. And gracious is the conversation of all gods children, for their conversation is in heaven albeit they be in earth. 
Phil. 1.20.  First by living in christian charity. For he that liveth in charity liveth in god.  

Matt. 6.21.  Secondly in affection for their heart is in heaven where their treasure is.  
Thirdly by right of inheritance for where the head is there must the members be Christ our head is in heaven, & christians the members claim their interest in him, 
Gorranus in locum.  Or as our contryman saith the conversation of Christians on earth is in heaven, 1. By meditation in the strength whereof they fly daily into heaven, 2. By daily conference for they speak continually of those things that belong to the kingdom of heaven, 3. By holy admiration for who knoweth the order of the visible heavens, therefore much less can we understand the glory of the invisible. 4. By speaking to our souls in holy soliloquies saying. Who is, or what is there in heaven, or in earth that we desire, but thee o, lord god. Lastly by attending gods leisure, & as the patriarchs did, 
Gen. 49.18  so do they daily wait for their salvation.  
The life of this learning consists in practice. Practice. 1 First of grevance for it is a thousand greevances to see the madness of the world, that when as god hath prepared us a kingdom, & this kingdom is preached daily unto us, yet it is sleigthed, & neglected as if we told them tales of Virginia, 
job. 4.19. 2. Pet. 1.14. 1. Pet. 2.11.  or of the Bermuthaes' where they never mean to go. And for as much as we know, that we dwell here in houses of clay, & in tabernacles of earth, & are but strangers, & pilgrims, yet that we should have no more desire to go to our mansions, to repair to our tabernacle made without hands, & to reside in our own country is a strain of extreme madness. Practice. 2 Secondly of contentation in what estate, or condition soever we are either with Abraham dwelling in tents, 
Heb. 9.10.  yet still to have an eye to the land of promise or with Paul not to look on the things that are seen, 
2. Co. 5.1.2  but to know that if this earthly tabernacle be destroyed, we shallbe sure of a better made without hands.  
Practice. 3 Thirdly of confutation of those hellish spirits that make haste unto the kingdom of darkness, For say, & preach what the lord jesus will in his holy Testament that they should purge, and purify themselves for the hope of this kingdom, 
Hosh. 5.4.  yea if Hoshea preach never so earnestly, yet the Spirit of whoredom will be in the midst of some. 
Exod. 16.5.   
If Moses, & Aaron preach of this kingdom, & show. Signs & wonders, 
2. Ti. 4.10.  yet the spirit of gluttony will desire the flesh pots of Egipte, & if Paul preach never so powerfully, yet the spirit of covetousness will cause Demas to forsake him, 
Matt. 5.22.  & embrace this present world & the spirit of wrath will call his brother Racha though he be in danger of a counsel, 
Eph. 4.29.30.  the spirit of envy will sell innocent joseph, & the spirit of lying, of perverseness, & peevishness will grieve the spirit of god with rebellion what soever can be said to the contrary. Practice. 4 The fourth is of purgation which directeth us how we may be cleansed laying down this first as a ground, that no man shall see god without a purgatory, but this is no popish, foolish conceit of purging after this life without ground, or warrant of the word, but our inward, & effectual purging by baptism, the lavacre of regeneration, the washing of the new birth by Christ's passion where in he hath washed us in his blood, by the word which maketh us clean, 
Aquinas.  by grace which purgeth us from all our sin, & by doctrine which cleareth us from ignorance.  
Practice. 5 Fiftly of elevation to bestow our whole man in searching, & seeking to lift up ourselves both outwardly, & inwardly to this kingdome, our eyes to wait, & watch for it, our ears to listen to gods counsels, our hands to be lift up in pure prayer, our feet to stand in the gates of the lords house, our souls to thirst after the the righteousness of this kingdom, for all christian souls do so, whose minds are illuminated with this knowledge, whose wills the holy ghost hath moved whose desires are thereto sanctified. 
Lilia terrae Ilia terrae. Ludibria venti.  Yea those souls overlook, Baca, & Basan that is all crosses, & losses accounting the pleasures thereof to be but the lilies of the earth, & gold, & silver but the garbage of the earth, & the favours of great ones to be but as the turnings of the unconstant weather cocks.  
Practice. 6 Lastly the practice of this tends to motion, that we should use the means to fit ourselves for this kingdom of heaven.  
The first is our readiness to be with our loins girt, our heart always upon our treasure in heaven, & our earnest desire to be dissolved.  

Psal. 84.10  Secondly to love the congregation of god's people, & to choose rather to be a door keeper with David, then to be out of the congregation with Miriam the sister of Moses, or to complain in the great misery of Cain that we are cast out from the face, & favour of god. 
Gen. 4.14.   
Thirdly to wean ourselves from the world, that our souls may be humbled as a weaned child.  
And lastly to dispose ourselves for death, that when the lord calleth we may say as Samuel said here I am lord, & as the spouse saith Come lord jesus Come quickly, & being thus disposed, & fitted, & made meet for this kingdom of heaven we shall neither much fear our own death, whensoever it cometh, or wheresoever, nor overmuch lament the death of others, for we shall meet in this kingdom of heaven, & be blessed for ever in Christ our lord.   

The fourth lesson.  
If you ask me where unto this kingdom may be resembled my text tells you It is like unto a man, A kingdom resembled to a man. There is reason for both, A man is a little kingdom, yea a little world, and the kingdom of heaven is prepared for man through the mercies of god, & by the merritts of the life, & death of one that was truly man, albeit not a mere man even by jesus Christ both god, and man who is blessed for ever. This very resemblance that the kingdom of heaven should be resembled to a man shows me this light. That man, in his Creation of God, & regeneration by the grace of God is the most perfect model of all Creatures, but in his degeneration, and falling from God is a most prodigious, & portentous monster and even as hell itself. 
Eccles. 7.31  The preacher preacheth so, & showeth it in one view saying God made man righteous but he hath sought out many inventions. The creation of man showeth it. For he was created in the image of god, both in the dignity of his soveraingty, in the proprieties of his person, and also in the entity of his subsistence. 
Genes. 1.  In his soveraingty. For as god is lord of all whatsoever, so god made man the sovereigning of all corporal things. And as God is wholly in the universe and in every part thereof, so man's soul quickeneth, guideth, moveth the whole body and every part & parcel thereof. Man indeed is the Epitome, and sum of all things, having being, life, sense, and intellectual faculties. To no other creature all those but to him only. In the proprieties of personage a very resemblance of the deity. For man is spiritual as he is a regenerate person. The spiritual man discerneth all things saith Paul. Invisible in his soul, and impassable in the same by any outward things. In a word there are three men in one man, a carnal man, a natural man, a spiritual man, and all truly one man. In his entity a very perfect resemblance of the trinity. The trinity is three persons in one essence. Man's chief entity hath three faculties in one soul Memory, Understanding, Will. In which we may take a view of this perfect model in his state of regeneration, In the Memory dwells god the father. 
Psal. 100.3. Psa. 104.27  For we record him to have given us our first being Indeed he made us, and not we ourselves. Secondly he gives us temporallties to maintain our being. He gives us our meat in due season. thirdly he gives us his son for our better being. In whom we have measures of grace, in this life, and assurances of glory in the other life for our best being. God the son dwelleth in our understanding by the knowledge of our god, and of ourselves. 
Psal. 9  Of our god his majesty to fear, of god his mercy to adore, of ourselves that we might know ourselves to be but men, frail men, every day ready to be dissolved, vain men lighter than vanity itself, vile men worthy to be abhorred, wretched men every way despicable, wicked men every day to become penitentiaries. God the holy ghost dwells in the Will, by bowing it to the obedience of god laws so affecting, and cleansing it by the word, that a regenerate man doth not only contemn all earthly things which are cumbersome, but also all delectable things, yea and a man's own self that he may enjoy god. The privileges of this regenerate man who can declare? Doth he believe? he hath eternal life. Is he merciful? he is gods dear son. Doth he hear the word? he is the cousin, the sister, the mother of Christ. Doth he pray? he surpriseth god's majesty as did Moses. 
joh. 5.24. Matth. 5.7. Matth. 12.49.50.  Doth he give a cup of cold water? he shall not lose his reward. In a word all other creatures move in a right line, but a man moveth in a circular. 
Mat. 10.42.  Other creatures have taken that perfection they have in themselves, man hath his perfection in god, he came of one, in that one he hath his being, and to that one he must return in his best, and most happy being for ever. 
Act. 17.22.  Thus have we all this while been joyous in viewing the delectable things of paradise, in seeing the light of the land of Goshen in telling the bulwarks, the cittadles, & towers of the heavenly jerusalem, in arriving at the fair havens, and considering man in his perfection, but now we must descend in to the valley of the children of hinnon to consider, the darkness of Egipte to look on the ruins of the holy city, and to see our weather beaten bark shaken, and ready to sink with the boisterous blasts of Furoclydon, yea now we must consider man in his degeneration, as he is become a prodigious, and portentous monster even as hell itself.  
Practice. 1 First by way of Demonstration. For an unregenerate man hath sought out many inventions.  
First the way of invention of disobedience he had rather be at his own direction then at gods, and so is become a monstrous rebbel like Chore, Dathan, and Abyram unworthey to breath upon the earth.  
Secondly the invention of doubting by putting in (Paraduentures) into the word as Euah did, 
Genes. 3.  which god never spoke.  
Thirdly the invention of Presumption in ploughing upon gods back, and making long furrows saying let him that made me save me.  
Foverthly the invention of slighting god even in discourse of reason, as the jews did in choosing Barrabas and refusing Christ.  
Fiftly the invention of Dissimulation resembling the generation of those, that are pure in their own conceit, and are not cleansed from their wickedness.  
Sixtly the invention of Persuasion of evil to others, as if they had not sin enough of their own to answer for but they must entice others also.  
Lastly by the invention of shutting their ears and hardening their hearts against what soever they should hear from god or be persuaded by good men for their good, & resolving desperately to live in the world with an iorn arm to do any violence for advantage, with an ants belly to live never so basely for their profit, and with a dog's souls to do any exploit never so develishly so they may have their own will.  
Practice. 2 The second passage is of Lamentation. For is it not a thousand pities, to see him that was a man of god should become a man of blood to invent guns, and torments to destroy his Species as did Bertholdus Schwartz the Franciscan Friar, 
Genes. 4.8  To become a man of death to cause his own hands to murder his own brother, as did Cain, to become a son of Belial to sell himself to do evil as did Ahab, and to become a man of sin as that great Archimandrites the Pope of Rome is.  
Practice. 3 The third passage is of Dejection. 
Psal. 49.12. Psal. 59.20  For twice in one Psalm it is said Man being in honour understood it not, & is compared unto the beasts that perish. To beasts in general. Paul fought with beasts at Ephesus, 
jere. 51.17.  and jeremy saith that every man in his own knowledge is a very beast. To beasts in particular as to vipers, 
Maith. 3.7. Matt. 10.16 Luc. 13.32. Marc. 7.27 Matt. 16.12 Act. 13.10. 1. Tim. 4.1.  wolves, foxes, hogs, dogs. Yea compared to devils. Have not I chosen you five, & one of you is a devil, saith Christ, And Paul tells Elimas the sorcerer, that he was the child of the devil, yea & we read of doctrines of devils, & deepness of Satan. The fathers have resembled men to beasts. A man of goodly parts without discretion to the Ostrich, that hath goodly feathers, and cannot fly as Job speaketh, a man of envy, and despite studying revenge to a camel, that forgetteth all things saving a shrewd turn, a man that is apt for evil to a Dromedary that is swift to battle. Oh how lamentable a thing it is to consider, that a man that was made in the image of god, should now be worse than the men with whom he liveth running to that excess of riot which other men do not. Worse than bird which praise their creator in their kind, worse than beasts which will drink no more, but what sufficeth, worse than devils that believe and tremble.  
Practice 4 Lastly of Erection, For my desire is that this sunshine should not set in so dark a cloud, seeing god hath said to man, which he said not to the angels that fell. Shall man fall, and shall not he rise? shall man turn away & shall nothe return again? Let us, therefore as the Apostell saith quit ourselves like men, we are all of us Ishbosheths' sons of shame. When we come into the world our friends cover our shame with rags, and in the end when we go out of the world they do the like. All of us, are Mephibosheths', lame on both legs both in our love to god, and in our charity one to another. We are all Lazarusses full of sores, and lie begging at the gate of gods rich mercy. Let us therefore remember our creator, that as we are men so by god's grace we may become civil men, & Christian men, and the men of god by the mediation of the man JESUS CHRIST our lord god blessed for ever, and by his, merritts may obtain this kingdom which is resembled to man, prepared for man, merited by that man, which kingdom he shall render up in the end of all (when there shallbe no man lyving on the earth) to god the father that god may be all in all. Even so lord jesus.   

The fift lesson.  
But this kingdom is not resembled to every man but unto a merchant man. The lesson than is, That Merchants and Marchandizing are of god. Merchants not only in their creation but also in their vocation. In their creation as they are men, & in their christian vocation, as they are Merchant men. It is no small comfort for a man to be assured, and assertayned that his calling is of god. It remains therefore that you merchants use this calling legally, that god may bless you, & it, & that you may be traders for this heavenly kingdom which is resembled unto you, as you are merchant men.  
The light of this appears that merchant's dizing is pretions with god.  
First because it is for the magnificence of a kingdom that god would advance.  
Secondly it is for the good of a people that god would bless.  
Thirdly it appeareth from the heavenly distribution of commodities in several countries, and places, And lastly from the dispensation of divine providence in all things.  
For the first the kingdom of Solomon is recommended upon record in gods book as for other things, so also for the magnificence of marchantdizing. 
2. Chron. 8.17.18. 1. Reg. 10.22. Es. 23.18.  That he sent ships to Esion geber, to Elod, & joined himself with Hiram king of Tyre, & with his merchants who brought gold from Ophir once in three year. Again it is a blessing pronounced of Tyre, that her marchantdizing& wages should be holy unto the lord, It shall not be laid up, nor kept in store but her marchantdize shallbe for them that dwell before the lord, to eat sufficiently, and to have durable clothing.  
Thirdly god hath distributed his comedies severally, one country hath not all commodities. But the sea, & the earth, those two great caskets of gods treasuries are in several places diversely furinshed. So that one country seemeth as it were the granary of the world. So Sicily was called the granary of the Roman state. Another the cellar of the world, as the Canary Lands. Another the orchard of the world as Lombardy in Ittaly so acompted, Another the Arsenal of the world as Russia, & Norway are esteemed, especially for cordage & materials of shipping. In all which & the like is employed a necessity of marchantdizing for the distraction of commodities from one nation to another, for furnishing the necessities of each country, & for the upholding, & nourishing of commerce, peace, & amity, among the people, and inhabitants of the earth. Lastly it is plain by divine dispensation of gods all ruling providence, & wisdom in opening the secrets of all things as belongs to Merchants. As first god himself that made the sea was author of shipping, & navigation on the sea. For the first model of a ship was the ark of Noah that after the flood, & cataclysme of waters was found upon the mountains of Armenia. Again god hath opened the use of the needle, card, & compass as the abstruse secrets of navigation that are only for their use. And hath caused nature in general as the stars of heaven, the winds, the seas, & the art of man in the skill of navigation to be as the attendants upon their Marchantdizing, 
Prov. 31.14  Therefore the Merchant's ship which bringeth her commodities from a fare to which a good wife is resembled in the proverbs is indeed the good huswife of a common wealth. Can we then think the abyss of waters for so the scripture calls the Ocean was made for nother use, 
Psa. 104.26  but for sight, and wonderment? when as David tells you there go the ships & describes gods marvellous perservation of his servants in those great waves. There also is fish in great abundance which by shipping is had thence for the use of man, yea the gospel of Christ jesus had been unknowen unto remote nations, unless by marchantdizing they had hard thereof yea and it pleased god to extend, & enlarge the territories of his son's dominion by Paul's travelling, 
Act. 13.  & voyages made by sea in the ships of Merchants. All this shows that Merchants & their marchandizing are of god. It remaineth that the men to whom this glorious kingdom of heaven is resembled do use their vocation legally that god may bless them & it, & that they may at the last become Merchants of that kingdom of heaven. To perform their vocation legally they must do it first conscionably, then constantly, and in so doing they shallbe sure to end it comfortably.  
To do their vocation conscionably they must remember that it is not enough for a man to be in a lawull calling, but he must follow it lawfully. 
Luc. 18.10.  For god loveth adverbs better than adjectives. That is, god loveth that his children should do all things lawfully, 
Luc. 5.5.  and that to do it by direction of his word, that whether they trade day, or night, by sea, or land the word of god must be their loadstone, compass, and Pilot (as the pillar of fire, & pillar of a cloud were the guides of god's people in the wilderness.) Avoiding in all their trade all base covetousness, 
Genes. 6. Galat. 5.13 Psal. 107. Act. 21.5.  & unjust dealing When they build a ship they must build her in faith as Noah did the ark, & when she it built they must serve one another with her in love, & in all things using prayer. For Paul before he went on ship board prayed upon the sea shore.  
For in vain else do we build ships unless god do give the blessing.  
Secondly they must use it constantly, & not be as the manner of some is to be constant only in unconstantcie. But rather by removing all hindrances, in your trading, as namely Absalon's foolish ambition Matchivills devilish policy all delving, trenching & undermining one another in their gains, and commodities, but constantly using the holy means of honest recreation, & helps of devotion to further one another in their holy calling. 
Act. 20.24.  So undoubtedly you shall finish your course comfortably, and end it with joy that when the ancient of days shall sit down, & death, & the sea, 
Reuel. 20.13. Matth. 25.21.  & the grave shall give up her dead you shallbe sure of a comfortable Euge well done good, and faithful servants enter into your master's joy which have continued trading as I bade you until I came, & now I will be your everlasting great reward for ever, which reward of mercy you did always trade for in all your negotiations, & business.  
Practice. 1 The life of this learning is first of Caution that you should not be proud if riches increase by your marchantdizing, for the Tyrians, and Sidonians were the greatest Merchants of the world but being proud by reason of their riches the prophets did prophecy against them. 
Es. 23.1. Ezech. 27.2.  Howle o ye ships of Tharsis for your destruction, & shipwracks (saith the prophet) And albeit they were come to perfect beauty in their Marchantdizing. That their planks were of the fine trees of Shenir, their masts of the ceders of Lebanon, their oars of the oaks of Bashan, their banks whereon they rowed of ivory brought from Greece, & Italy. Their sails were of fine linen with broidered work brought from Egipte. Blue silk, & purple, was their clothing, & waste clothes. Their mariners, men of Zidon, & Aruad, Their pilottes were prudent, Their kalkers the skilful men of gebal, The Persians, the men of Lud, of Phut, of Aruad, & the Gammadimes were their men of war, their sailors, & their soldiers. From Tharsis they traded in silver, tinn, iorn, & lead, The men of javan, Tubal, and Mesech, were their undertakers. From Togarmah they had horses, horsemen, & mules. They dealt from Dedan with Elephants teeth, & Peacocks. They occupied with the Aramites in Emrauds, coral, & pearl. They dealt with the men of judah, & Israel in wheat, honey, oil, & balm, With them of Damascus in wine, & wool. With them of Dan in Cassia Calemus, & in what not? So large was their marchantdizing so increased was their trade, & the merchants in all this unthankful, & grown intolerable proud. Therefore lamentation is taken up for them, heir city destroyed, their ships broken at sea, they shipwracked, other Merchants hissed at them, yea they became a terror to themselves, to others, & to this day were never any more in that glory, & reputation as they were before. Take heed therefore of pride, & if you be lifted up with riches, let not your hearts be lifted up against god. For kings the principal among the sons of men are borne naked, & every thing is an helper to our being. The heavens gives us light, The air beath, the earth her fruits, the bees their honey, the veins their wine, the sheep their wool, the worms our silk why then should Merchants be proud. Hast thou gold, & silver? 
Hag. 2.8. Psal. 50.10. Psal. 24.1. Eccles. 1.7.  it is the lords saith Haggai. Hast thou cattle? they are the lords upon a thousand hills. Hast thou plate, & household stuff? why? the earth is the lords, & all that therein is. Hast thou had much, and now hast not? 
Gen. 33.11. Psal. 78.70  he is the Ocean to which all rivers run, & return. Hast thou health? he hath the keys of life & death. Let every one learn therefore to confess with jacob, that the lord hath dealt graciously with them, 
1. Chro. 29.14.  & with David that recordeth his following the sheep, & the ewes great with young, as for the regal state, crown, & sceptre he attributeth all to god. For saith he of thee is all o lord. Why, then should Merchants be proud? Let them record their prenticeships, their mean estate, and give god the glory for the better.  
Practice. 2 The second passage is of confutation that you might not be deceived in your holy calling with merchants of an unholy calling, the jesuits I mean, who are indeed (as the divine in the Revelation saith) the merchants of the earth, earthly minded making Marchantdize of the word of god (as Paul speaketh) by their holy exercise (as they term it) and other Antichristian sleights like the Montibanks, and Quacksalvers of the Latyan, & Lateran synagogue. For Christian merchants buy before they sell but these sell, & never buy, as dispensations. Indulgences, deliverances out of Purgatory, which no Geographer did ever portray in table, card, or map. Christian merchants when they have sold let the buyer enjoy that which is sold, but these sell the vearie sight of things, & the buyer enjoys them not, as relics of Saints heads, sculls, shoes, handkerchiefs, breeches, and such like trash. Christian merchants sell one thing to one man, but these Antichristian Mountebanks sell the sight of one thing to a thousand. Christian merchants have certain specifical kinds of Marchantdizing, but these Antichristian Mountebanks sell heaven, and earth, & hell, sell tolling of bells, places of sepulture, dispensation for eating of meats, marrying of wives, false promise of heaven, Friar's cowls, & what not. Christian Merchants compel none to buy their Merchandise, but these Antichristian Montibankes do curse with bell book, & candle, & account all such as Athists, & Achrists that do not buy up their trash, and popish trumpery. Christian Merchants do make holiday sometimes, but these Antichristian Mountebanks do trade most on such days as are consecrated to god's service. Christian Merchants have set places for their marts, but these Antichristian Mountebanks have walls, & woods, & hollow trees, & stocks, & stones, & miracles, & marvels at Sichem, at Halas, Brussels, compostella, Loretto, & where not, & what not to increase their popish trading, & Jesuitical Marchantdizing.  
Practice. 3 The third passage is of Detection in which if you will take a revewe, & look back, but into two shopes of the jesuits you shall see their trinkets, both of profit, & also of pleasure. And although their ware be, but trash, & verbal, yet by the iniquity of the times it is be come more rich, & more opulent than all the honest marchantdizing of the Christian, & real Merchant.  
First in this shop of profit you shall see that huge commodity of the year of jubilee, 
The shop of profit.  wherein you have remission of sins in all the degrees of comparison. Which year of jubilee was want to be every fiftieth year, but now in the pope's Ephod (Vtilitatis gratia) it is thought meet to be every five, & twentieth year, & every centenary year, though the five & twentieth year in their account was the year immediately before the centenary. And that no man might be ignorant of this year there are Siquisss. set up on every post to be remembrancers thereof unto you. And if any man hinder any manner of person that is willing, & desirous to travel to Rome in this jubilee it is a reserved case, & can be remitted by none, but by the pope's noun self. But there is some cause of envy in all this, that the Italians should be so near their remission, & the Pollender, the English, Scot, & Irish should be so far of from so great a favour. Their second great commodity is their archiepiscopal, & Episcopal, palls which they make with great cost for sooth. For the Nuns of the order of S. Agnes do offer two white lambs upon the altar of S. Peter, & S. Paul at Rome just at the time that Agnus Dei is singing. Of the wool of the which lambs these palls are made, & no bishop can have a pall, but he must be a petitioner in all the degrees of comparison, & if he be Archbishope, or bishop he pays pro rato twenty, or thirty thousand Ducats, & yet for all this his successor shall not be the better for it, for he must buy a new one albeit his predecessor should die the vearie next day after he hath bought it. I should be to much injurious unto you if I should desire you to view a corner of their shop, wherein are anniversary masses, private masses, privileged altars, & papal bulls which they send over even unto Amerrica, where they compel the poor Indians to receive them Insomuch that some ships of Holland have taken whole Cariques' full laden with such trash for the misled Americans. And that which is worth the observations none may vent these commodities or buy, or sell, but he that hath the mark, or the name of the beast, or the number of his name. But I fear me I should be over much tedious unto you if I should desire your patience to cast your eyes into an other corner of their shop of profit wherein you may see their taxations Apostolical (as they call them) in which there are set down the prices of ordinations, dispensations, absolutions, revocations, legittimations & the like stuff. Insomuch that if a great king of Christendom were now alive he might call a great duke that yet liveth his brother, cousin, nephew, & son. And you know it is no less a virtue to keep, then to get. Therefore these Antichristian Merchants have tricks to keep, & to bring all the water to their own mill.  
First the vow of single life whereby none are occasioned to challenge a remainder of goods in case of wife, & children, yea though a Clerique be convicted, & condemned of never so criminal, & capital a crime, yet confiscation of goods to the state is not known what it meaneth among them.  
Secondly the election of the pope it kept in the conclave of the Cardinals, which was want to have its strength among the suffrages of the people. And it is thought that in France there is to the number of ten host of men that are of some order or other of the papacy.  
Thirdly to get the favour of great personages they have their several trikes, & devices as to make their younger Sons Cardinals, Abbots, & Priors, & their collapsed daughters Abbesses, Prioresses, & Recluses.  
Fourthly they can curriefavor with kings in presenting them with pretty presents as with a rose in the time of year consecrated by the pope's noun self at the first coming. A holy sword, a military belt, a waxed Agnus Dei, & such like trash wherewith those pretty white sons, & misled novices conceive that they may drive a way disasters, diseases, tempests, & mortal sins. Moreover what's a gentleman but his pleasure? For this shop of profit were nothing worth unless they had a shop of pleasure withal. For profit without pleasure is sordid, & base. Therefore these cunning merchants have devices to make their greatness merry.  

Their shop of pleasure.  For first they take great pleasure in the people's ignorance And to this purpose they set it down positively for an heinous offence to have a bible, or liturgy, & prayers in a known tongue. And noemarevell when they have a professed sort of friars, who term themselves Foliain, or friar's ignorant. And when Bellarmine their Attlas shall evidently affirm, that the faith of a Christian may better be defined by ignorance, then by knoweldge.  
Secondly they take great pleasure in traducing the scriptures. For they render the word Repent that is say they whip yourselves, or go a pilgrimage to Loretto in Italy, or to Sickem, & Hallas in Flanders. To bear the cross of Christ, is as they tell the people to carry a silver, or golden cross in their capes. You are the light of the world saith the scripture, that is say they, we must light tapers in churches in the day time. And PATER NOSTER in popery is latin for a pair of beads. And because Christ said Be like unto children. Therefore say they our friars do wear cowls like unto children's first biggins.  
Thirdly they sport themselves to see how they can serve all comers, all customers, and please every humour. If they be stately minded, what is more pompous than the papacy. If they be of a base humour, what is more sordid than the Capucini, & Foliani. If they be melancholy who more retired then the Hermits, & Anachorits. If they be Epicures, Abbots shall entertain them. If they be wanton, some few days before the Carnival it is lawful in Rome for a man to use his pleasure any way without control. And that which I admire above all, the mix composition of their doings. And for the Pope to take upon him to wash the feet of the poor in humility, & yet to cause the kings of the earth to kiss his feet in extreme arrogancy, & with one, & the same bull to give, & take away kingdoms. And to call himself the servant of servants, & yet to suffer books to come out with this title to god's viceroy Paul the fist that now is pope. And add to these the power that they challenge to remit sins, the opinion of Transubstantiation whereof Bessaeus the French kings Almoner said unto the Prince of Condie thus joshua commanded the creature to stand still in the firmament, but the popish priests command the creator in the sacrament. As also add hereunto auricular confession with the punishment, and absolution thereof, especially that of Robert the Normand duke surpasseth all civillty, & humanity.  
Lastly the works of supererogation, or rather the works of supererogation, where in they say the Ethnics merit of congruity, The faithful Layiques of condignity but the Cleriques are of an extrordinary strain, for they merit for themselves, & their neighbours. A thing not hard of of the patriarchies, Prophets, & apostles. O the wit of man among popelings, Papists, & jesuits. Tell me now dear _____ countrymen, masters, _____ & mortals. Is it not a lamentable thing for us in this glorious suneshine of the word, to see the spirit of god so grieved, the pure light of the gospel so obscured, & may not we cry out with David? It is time for thee lord to set to thy hand for they have destroyed thy law. But leaving these antichristian Merchants I return to you with a charge even to every one of you, that if any of you have a robe, a diamond, a horse, acknowledge it to be the kings as Mordicai did, 
Est. 6.8.  that is the king of kings, & not yours. And let none of you inquire curiously, as did the Israelits of the Manna saying Man hu what is this? Neither let any of you sacrifice to your own net, 
Habac. 1.16 1. Reg. 3.26  or burn in cense to your own yearn, or be of a whorish disposition, as the harlot spoke to Solomon let it be divided meaning the live child, so you must take care not to share with god in your wealth as partly attributing the increase thereof to god's blessing, & your pains taking. But learn to speak as the man after gods own heart doth, & absolutely disclaiming your own selves, & say Not unto us lord, not unto us but to thee, & thy name be rendered the praise, the honour, the glory for ever.   

The fift lesson.  
For this kingdom of heaven is not resembled to every merchant, but to a merchant jeweller so saith my text. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The kingdom of heaven is like unto a merchant man that sought goodly pearls. The learning whereof is this, That Marchandizing for precious wares is lawful, & he that seeketh the kingdom of heaven is rightly resembled to such a Merchant that seeketh precious, not vile things, that indeed is a Merchant jeweller.  
The light of this appears from paradise. For there was the Bdelium, 
Gen. 2.12.  & the onyx stone for man's delight before his fall, even in his inocency. In the breastplate of Aron there was six precious stones on the one side, 
Exo. 28.10.  & six on the other. God showing herein the precious account he made of his people, And for the fabric of the Temple David prepared with all his power for the house of god, gold for vessels of gold, 
1. Chr. 29.2  & silver for vessels of silver, & brass for things of brass, iron for things of yorn, & wood for things of wood, & onyx stones, & stones to be set, & carbuncle stones, & of diverse colours, & all precious stones, & marble stones in abundance. 
2. Chro. 32.27.  The right of this appears from a regal state Hezekiah also had exceeding much riches, & honour, & he gate him treasures of silver, & of gold, & of precious stones. From a regal banquet. The hangings were of white, 
Est. 1.6.  green, & blue clothes fastened with cords of fine linen, & purple, in silver rings, & pillars of marble: The beds were of gold, & of silver upon a pavement of porphyre, & marble, & alabaster, & blue colour. And from a patriarchal marriage, 
Gen. 24.53▪  Then the servant of Abraham took forth silver & jewels of gold, & raiment, & gave to Rebekah. Moreover the kingdom of heaven is rightly resembled to a jeweller, seeing god himself will have is own, & those things that he have prepared for his own to be signified by precious stones. His own in the breastplate of iugdment. 
Exo. 28.17.  There must be four rows consisting of three. In the first row a sardius, a topaz, a carbuncle, in the second an emeraud a saphir, & a diamond, in the third a ligure, an achate, an hematite▪ in the fourth a Chrysolit an Onyx, & a Jasper. And all this to show how precious his children are both in life, & death in his sight. Right dear in the sight of the lord is the death of his saints saith the Psalmist. 
Psal. 116.  If their death be precious, their life much more.  
The things prepared for his are resembled to precious stones. For in the description of the heavenly Jerusalem in the Revelation by the Divine, 
Apoc. 21.21  it is said that the foundation of the brickwall was of all manner of precious stones, as of Jasper, Saphir Chalcedon, of the▪ emerald, Sardoinx, Sardius, of the Chrysolit, Beryl, Topas, of the Chrisoprasus, jacinth, Amathyst.  
The right of reason shows this. For god hath put more power and beauty in stones that have only being, then in other Creatures, that have being, sense, & reason. Whereby he showeth to us his power to snib, & control our pride. For what beauty is so bright as the diamond? what roseal hue so amiable as the Coral? what skill have any physician so powerful in medicine to cure as are many precious stones.  
Secondly god confirmeth herein the doctrine of election, & reprobation for as of stones, so of mankind some are vile, some are precious And on the other side the rarest jewels have not that virtue, as the loadstone which for lustre in respect of other stones is, but vile, & despicable. Wherein we may see that when the most vile, & meanest things are taken into the hand of god, what rare, & wonderful effects he can bring to pass by them. In a word all precious stones proceed from one and the selfsame matter which is the earth, & yet see what great difference there it between the vile, & the precious, between the currant, & counterfeit; Even so among the sons of men, all are made of the one, & the same matter; Yet what difference there is betwixt man, & man of the same mould, between brother, & brother of the same blood, even as much as between Simon Magus, & Simon Peter, Cephas, & Caiphas, Judas the traitor, & Judas the apostle, yea what difference is in one man when god takes him into his hand, as of a persecuting Saul to make him a preaching Paul.  
Practice. 1 The use of this is first of Demonstration, what manner of persons they are that truly build towards heaven. Paul telleth us that if we build not upon the foundation that is Christ, precious stones we shall suffer loss. 
1. Cor. 3.12.  Those therefore that are true builders are real Merchant jewellers. For the grace of god doth so much prevail with them, 
Psal. 1. 1. joh. 3.3.  that they become jasper's, green & flourishing in good works. Saphires purging themselves of Epidemical diseases for the hope of heaven. Calcedons curing fantastical delusions, all Enthusiasms, Anabaptismes, & the like fancies. Carbuncles healing the falling sickness, of falling into the waters of covetousness, 
Zanch. de oper. Dei.  & fires of contention. Sardonixes as composed of two natures, mortal, spiritual, by the one humbled, by the other lifted up, Sardiusses in rejoicing the heart, for who can be more merry, than he that serves god? Chrisolits driving away agues both hit, & cold, for the fear of god is the bath of sinners, curing them of chilling cold, of base idleness, & the flaming heat of intemperate Zeal. Beryls', by kindling fire against the sun, the Zeal of the son of god even eating them up; 
Apoc. 12.1.  Topasses curing Lunacies, trampling all sublunary things under their feet. Chrysoprases shining more in the night then in the light, holding out the light of the truth against all the darkness of this world. Hyacinths having armour of proof against lightning for they are as innocent as doves & therefore god will not hurt them, & Lastly Amatysts enjoying quiet sleep. For god giveth his beloved sleep in this life, & their death is as a very sweet repose, & rest in sleep.  
Practice. 2 The second practice is of Information from the name generation, & production of precious stones. The name of them precious for god knows all his by their names. The generation of precious stones is rare even from the due of heaven in the mother of pearl, the regeneration of gods children rare even of the symle of heaven, the grace of god in the bosom of their mother the church. The production of precious stones wonderful, from the veins of the earth, from the depth of the sea from the bodies of unclean creatures. The renovation of gods children wonderful from the dusty, & dirty thoughts of the earth, from the sleepenes of Satan, & from the bodies of wicked parents come eftimes good children.  
Practice. 3 The third of Detection for there are certain precious stones which are transparent only; so are gods children, like Nathaniel (who was so translucent that Christ pronunceth of him that in him there was no guile. Some are dusk, & not transparent, such a countefaite was Demas, who shined for a time, but in the time of tentation fell away, & some are mixed which are partly dusk, & partly transparent. Such are they that wear Linsy woolsy in their garments, plough with an ox, & an ass, & changing their religion, with William Rufus according to their profittable reason. But all these may easily be known the true from the counterfeit even as precious stones are, by three manner of ways. By the touch, by the sight, by the file. If they be counterfeit touch them, deal with them, their dealing will be as rough as Esaves hands, albeit their voice be as oily as jacobs'. Look upon them, & not a good work shall you see, but their good works are as invisible as the holy ghost. Try them with the file, & they will not abide the trial, but in the time▪ of temptation flay away as the swallous do in winter.  
Practice 4 Lastly of motion, all precious stones come of the earth their common parent, but by the due of heaven, & influence of celestial bodies do become pure, & precious. So all gods children are all by nature from the earth, earthly, but by the love of the god of heaven their father, & by the unspeakable benefit of the son's sufferings, & by the all powerful operation of the holy ghost, they are (not by the will of man, but according to the purpose of the will of god (renewed, & become pure, & precious from out all their contagion, & evil, & in the end shall suffer no loss in their trial. For they as precious stones are built upon the everlasting foundation jesus Christ, by whom they are conveyed to the heavenly building, & shall remain in the heavenly jerusalem with god for ever.   

The sixth lesson.  
Moreover the Merchant to whom this kingdom is resembled is not a jeweller of ordinary jewels, but one that seeketh goodly pearls so that hence we learn. That the high way to this kingdom of heaven is goodness, & the study of Goodness is the Christian, & real Merchant's practice.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The light of this appears in the word of the text which signifieth beautiful, commodious, amiable, & superexcellent pearls.  
Beautiful is goodness in itself, for if it could be portrayed in orient colours, & set out to the life▪ wonderful would be the love that men would be stirred up to bear unto it. Commodious, for godline▪ is the goodliest riches. 
Phil. 4.8.9  Amiable in effect, making them amiable that are good, superexcellent, so saith the Apostle whatsoever things are true, whatsoever things are honest. Whatsoever things are just, whatsoever things pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, & if there be any praise, think on these things: Those which ye have both learned, and received, & hard, & seen in me, do, & the god of peace shall be with you. The feet of them amiable, that bring us the means that makes us to be good. The promise that god would be present with it. 
2. Chro. 19 11.  For Jehosaphat told his judges that they should be of good courage, & do it, & god would be with the good. 
Mich. 6.8.  And the declaration of this shows it to be good. For god hath shown thee o man what is good, & what the lord requireth of thee: surely to do justly, to love mercy, & to humble thyself to walk with thy god.  
Secondly this appears by the distinction of goodness Natural, Moral, & Divine. 
Just. Mar.  For Christian Merchants do not only desire accidental good things, as a good wife, good children, good servants, 
Titus 2.12.  & such like which are all gods good gifts. And Moral goodness in themselves, but also Divine goodness which leads them to this kingdom. 
Heb. 10.24 2. Pet. 1.10.  And these things do so near touch us that we by goodness, & the effect thereof do sign to others, 
●. Tim. 1.7.  & seal to ourselves the certainty of our election. Wherein also our faith doth not only show itself, but exercise, 
Eph. 4. ●0.  & inflame us to a godly seal.  
Thirdly it abandoneth us from sin. For as by evils we grieve the holy ghost, that sealeth us unto god, so by goodness we joy our conscience in the holy ghost.  
Foverthly as by doing evil we call to ourselves many miseries, 
Deut. 28.  so by doing the good we shall avoid many evils of punishment, & see the goodness of god in the land of the living.  
Lastly goodness is the way wherein gods children ordinarily trade, 
Eph. 2.10.  for they are his workmanshipe created for that purpose. Thirdly there is a necessity of being good in gods children. Not a necessity of coaction, for gods children do the good Cheerfully. Not of cause, for goodness is but the way, and gods children walk therein, but it is of necessary duty that we should be good. For that's the will of god even your santification. 
1. Thes. 4.3  It is the commandment of god. Let your lights so shine before men that they may see your good works, 
Matt. 5.16.  and glorify your father which is in heaven, 
Tit. 2.12.  & it is the end of all preaching. No good action can be done but by a good man who doth it out of a pure heart, otherwise it is base, & sordid, out of a true faith which else is a glittering sin, & to the glory of god, 
Vae justitiae nostrae siremota justitia Christi judicetur; Nam qu●equid in te est sine Christo Sathan est. August.  which otherwise is but hiprocrisie, And this is the cause why it is accepted of god for Christ his sake otherwise all our goodness were menstruous & monstrous. The right of this appears, forasmuch, as real Christians know that god regardeth goodness more than greatness. Nay there is nothing but foolish man regardeth greatness. Nature doth not for the sons of royalty are borne naked, & the god of nature is no accepter of persons, nor the destroyer of nature, for death visits the crown, as soon as the clown.  
Again it is the end, & scope of the real Christians lyving which hath three aspects in doing good. First to the praise of god. O let my soul live, & it shall praise thee saith David. Secondly to comfort ourselves in making our election sure by goodness. Lastly to overcome others evil with our good. 
●. Petr. ●. 10   
Secondly real Christians are partakers of the divine nature. For when god took a view of what he had made he saw it was exceeding good, but when man took a survey of what he had done behold it was nothing, but vanity, & vexation of spirit.  
Thirdly good examples of good men do incite gods children to goodness. For albeit none are absolutely good, but god only. 
2. Chro. 32 32 2. Chro. 35 26.  Yet the scripture styles Hezekias, & josias to be good kings. The goodness of gods children hath a threefold power. Of Preservation, Union, Communication. It is a preservative to pull some out of the fire. 
jud. Epist. 23.  Of union to make peace. Of communication by extending their goodness to the saints on earth. Thy Christian's faith is a proper, & a peculiar good betwixt god, & thine own soul, but a Christians goodness; is extensive & delated to all dimensions of goodness. The very profession of a Christian is goodness. See in the rule of addition in Christian arythmetike that S. Peter setteth down for saith he. Add to your faith virtue, 
2. Pet. 1●. 5.6.7.8.  & to virtue knowledge, & to knowledge, temperance, & to temperance, patience, and to patience godliness, & to godliness brotherly kindness, & to brotherly kindness charity. For if these things be in you, & abound they make you that ye shall neither be barren, nor unfruitful in the knowledge of our lord jesus. Lastly let us reason from the power of Christ blood, was it shed that we should be vile still? fare should any such thought be from us that we should profess religion & deny the power thereof. By this than that hath been spoken both from the light of Illumination in gods word, & by the right of Demonstration in reasoning from the word: It is plain that the high way to heaven is to consult, and resolve to do all the good we can while we are here trading toward heaven. The use of this is manifold.  
Practice 1 First of answer to the cavils of popery who accuse us Protestants for contemners of goodness because we teach that man is justified by faith only. And here upon they accuse us that we preach negative, & privative doctrines, & not affirmative, & positive. And here upon they say that the times are now become Ablative which were heretofore Dative branding us with the heresies of the Synomians, Eunomians, Jovinians, & such like, whereas we in one word answer directly that these are mere slanders, & untruths. For we teach only that good works have no justifying quality in themselves before god, but that faith only is like john the divine leaning on Christ's breasts, & good works like S. Peter that followed after Christ. Faith the bride, good works the handmaids. Faith the bride goeth into the chamber, yea into the bed of her beloved, where the handmaids come not. Faith the root, good works the fruit, Faith only necessary to justification goodworkes to salvation.  
Practice. 2 The second use is of thankfulness. For all our good is of god, whether it be the good of providence all saith job is of the lord he giveth it. The bread we daily eat is called ours, but we beg it of him. The goods of the body as Sampsons' strength, Absalon's beauty, saul's tallness, all of god. The goods of the mind are of god, he gives wisdom to Solomon, taketh it away from Georgius Trapezuntius who being sometimes a great scholar, at the last by accident forgot his own name. The diversity of good gifts is of god. Paul is profound, Apollo's eloquent, Cephas Zealous, Augustine an excellent disputant, Jerome textual, Gregorij moral, Ambrose judicious, Origen allegorical, Chrysostome excellent to move, passion all diversified. The goodness of our will is of god. My goods of mind are thy gifts. 
Bona mea. Dona tua. August. Conf. 10. lib. 4. cap.  If any man think otherwise, if he were as good as an angel, & his meat that he eateth as good as Mamna, & his garment as good as the Ephod of Aaron, let that man know that he must attribute all to god, & be thankful for all god's goodness towards him either natural, or civil, or spiritual, or external, internal, eternal, for all our good is either god himself, or from god himself, & it is his goodness that hath followed us all our life.  
Practice. 3 The third use is of Enquirie amongst you Merchants. Are you traders for these goodly pearls? If you be you will not abuse the good things of god to evil purposes. Neither the goodness of god's providence to excess, & royott, vanity, & vileness, nor the goods of your body to wickedness, you will not abuse your ears to become a sepulchre to bury the good name of your friend, nor your tongues to be organs of despite, nor your eyes fireballs of envy, nor your hands engines of mischief, nor your whole body a sty, and stink of sin, Nor the goods of your mind will you abuse either to your imagination to imagine mischief upon your beds, nor in your wills to desire to do evil, like miscreants when you cannot. Nor to be as hammers to knock out on another's brains, nor as swords in each others bowels, nor as arrows to on another's hearts. But rather which is the fourth use here of to direct on another.  
Practice. 4 For negative justification avails not. It is pharasaical. For every tree that bringeth not forth good fruit is hewn down, & cast into the fire. Be therefore directed to recompense no man evil for evil, as Joab did Abner, for that's a poor spirit, much less evil for good as judas did to Christ for that's a devil's spirit: Nay if you do recompense good with good as Ahasuerosh did Mordicai it is but common justice, but to overcome evil with goodness, is more than to preach, 
Rom. 12. vlt.  or to do a miracle, or to cast out a devil.  
Practice. 5 For if I should expostulate with you, why we do usurp these glorious titles, as to be called the sons of god, if we have no good blood of our heavenly father, but are like the fig tree which had only leaves, so we like Nepthalie have goodly words but do never a good work, What doth it profit us to be styled Citizens with the saints, Domestickes, servants, saints, baptised illuminats Christians, & have no goodness answerable to those goodly titles. There may a Zozomen arise, & observe that we Christians like Turckes, which call themselves Sarazens when they are but Hagarens. so we call ourselves Christians when we have no goodness of Christ in us, but are indeed Cretians who as Paul citeth out of Epimenides were always Liars, 
Tit. 1.  ill beasts, slow bellies. For tell me what do they mean that lay waste their consciences by doing evil, & trading for counterfeits, corals, paltry jeat, or for evil.  
Doth any hard hearted Pharaoh, imperious Nebuchanezer, cruel Adonibezek, profane Passhur, false hearted Zidkiah, foolish Ahab, incestuous Ammon, mispersuaded Magus, sorcerous Elymas, unmerciful Gluton, Prodigal, Prodigious, wicked miscreant think who here doth run out his time with evil of sin, that there will not come a time when the evil of punishment shall be awarded seven fold into his bosom? Nothing more sure. For he that had not so much goodness as extended to a crumb of bread had not afforded him a drop of the water of mercy. 
Luc. 16.  Look to it therefore Masters, & mortals. For the apostasy of faith was in the later times, 
1. Tim. 4.1  but now for aught that I can see there is an apostasy of goodness in the world of both which Paul prophesieth. 
2. Tim. 3.1.  Look therefore to every case of your conscience. Do you fear the wrath of god for the guilt of your sin? fall to doing of goodness, 
2. Chro. 19.3.  & god will turn away his wrath from you for Christ sake as he did from jehosophat. Is thy soul almost dead in sin? Incline to goodness, 
Act. 9.36.  & god will raise thee from death as he did Tabytha that is from the death of sin to the life of righteousness. Wilt thou be certified of thine election? make it sure by good works. 
2. Pet. 1.10.  Wilt thou be secured from the devil? god will check him, if thou be doing of good, & will say unto all the powers of darkness, as Christ said unto those that hindered Mary Magdalen why trouble ye the woman? 
Matth. 26.  Wilt thou spend thy time well? 
Gal. 6.10.  Do good while thou hast tyme. Wilt thou be crowned? continue in doing good, & thou shalt have honour, & glory, 
Roman. 2.  & immortality, & everlasting life. In a word good works do not go before one that is to be justified, but they follow him that is already justified. Conceive not therefore that thou art justified by faith unless thou see good works follow thy faith. If thou dost imagine otherwise, Christ was not conceived in thee by faith, nor borne by love, nor suffered, nor arose from the dead, nor ascended for thee. And remember this that in the end of the world, & in the day of judgement as the form is set down in Mathewes gospel there is no question made of faith, 
Matth. 25.  but of fact, what we have done, or not done. For he that believeth not, 
joh. 3.  is condemned already saith Christ. Be therefore advised, & do the good here, & you shall see the goodness of god in the land of the living.   

The seventh lesson.  
The gracious endowments of this real Merchant, to whom the kingdom of heaven is resembled are rare. For first he is no Lythersbye, or idle companion, but one that Seeketh goodly pearls. So then the learning of this is, That The life of a real christian Marchandizing soul, that trads for heaven is not secure, & sluggish, but full of dillegence, search, & service.  
The light of this appears from god's lamp. First in seeking him by the contemplation of his works. The invisible things of him that is, 
Rom. 1.20.  his eternal power, & godhead are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. In the mirror of his word for so we are enjoined. 
Io. 5.39.40  Search the scriptures, for in them yea think ye have eternal life, & they are they which testify of me, And ye will not come to me that ye might have life. yea in this life to seek a glimpse of his glory that is to seek his face. 
Psal. 24.6.  This is the generation of them that seek him: even of them that seek thy face o Jacob.  
Secondly by questioning how, & what we may do to find him, as did the young prince in the gospel. Good master what good thing shall I do, 
Matt. 19.16  that I may have eternal life? As the people, publican, soldiers did. The people asked him saying what shall we do then? The publicans came, & said what shall we do? 
Luc. 3.10. ibid. 12. ibid. 14.  The soldiers likewise demanded of him saying & what shall we do? As the jews did. What shall we do that we might work the works of god? 
Io. 6.28. Act 16.30.  And as the jailor did. Sirs what must I do to be saved.  
Thirdly in requiring Christ jesus the prince of this kingdom of heaven, if we have lost him at any time by our negligence, & evil. We must seek him in our beds, in the streets, we must ask after him of the watchmen yea of all rather than not find him as the spouse did. 
Gant. 3.1.2 3.4.  For a lively conscience will not be at quiett, until it hath found her beloved. Therefore the godly will Seek him in the first place according to the direction of Christ Seek ye first the kingdom of god, & his righteousness, & all things shallbe added unto you. Seek him with sorrow, if need be as joseph, & the virgin did Christ. 
Mat. 6. 3●.  Seek him in the grave with Mary Magdalen. Seek him above as Paul exhorteth. Seek him in distresses as David. 
Luc. 2.48. joh. 20.15. Col. 3.1.2.3 Psal. 32.3. Psal. 38.8. Rom. 8.36  Seek him in faintings, sigh, roar. Yea, & in utmost extremities, and torments, though we are killed all the day long. Yea albeit shame cover us, albeit we turn our backs upon our enemies, & become as sheep for the slaughter, & are made a byword of them that are round about us, 
Psal. 44.10  yea albeit we are smitten into the place of dragons, & into the shadow of death, yet we will never forget to seek after thee o god saith David. 
Psal. 119.25  In a word▪ albeit our bowels clean even unto the grave, & our vearie souls unto the dust, as David speaks, & that we were made the filth, & offscouring of all things, 
1. C●. 4.9.  〈◊〉 become a galing stock to men & angels as Paul saith. Yet a real Christian soul hath resolved with job to Seek god in trust, though god kill him. And a real christian soul hath reason for it. First from gods promise, 
Matth. 7. ● Matt. 18 11.  that he that thus Seeks god in Christ shall assuredly find him.  
Secondly when we seek him in weakness, he seeketh, & saveth us in power. And how should not a religious soul Seek him, who wipes away all tears from our eyes, who puts an end to all our troubles, How can we chose but seek him, whose face, & favour turneth all sorrows of this world to solace, Yea whom to seek is to live saith Amos. 
Amos. 5.4   
Practice. 1 The life of this learning is first of direction that he who seeketh god must first forsake himself, as they that are indebted, & being not able of themselves to pay, seek help & assistance from others. Secondly he that seeketh god must thirst after righteousness in gods mercy, & in Christ his merritts the desirable viands of a Christian soul. Thirdly he must go the right way which is traced out unto him in the blood of Christ. For if we seek him otherwise by pilgrimages to Loretto, Compostella, Shichim, & Hallas, and the like, or by trust in our own works which are but marks, not causes of our salvation, the way to this kingdom not the cause of our reigning we fail, & fall in our seeking. For in all such unwarrantable courses it is impossible to find him because we seek him not in faith.  
Practice. 2 The second is of Encouragement. For great rewards are promised unto all diligent seekers, for first he graciously offers himself unto all such for their exceeding great reward, & beholdeth them coming towards him a fare off, & meets them by his preventing grace as the tender hearted father did his prodigal son. So gracious is not the favour of princes, or great ones in the world. 
Luc. 15.20.  For god's majesty stoopeth down herein to our misery. Secondly heshewes them exeding favours. For his eyes are upon the righteous to do them good, & his ears are open to their prayers. Thirdly he blesseth them with the testimonies of his love, with the principals, 
Psal. 34.15.  of paradise, & the appurtenances of happiness with the testimonies of his love in quieting their consciences, with assurances of remission of their sins in this life, as the pledge, & earnest of his spirit, & with the assured rest of glory in the world to tome. With principals or paradise, as namely with the continual banquet of a good conscience, & with the joy of the spirit. Lastly with the appurtenances of happiness as having a proportion of estate or contentment in this life, as a parcel of that eternal portion in the other life.  
Practice. 3 The Third is of Caution. First to remove all impediments that hinder us in seeking after our god, as Mockery, contempt of the word & such like, which commonly do accompany them that look towards heaven. But god will revenge himself on them that hate him, ye he will lift up his hand to heaven, & saith he will live for ever. If he whets his glittering sword, & his hand take hold on judgement, he will render vengeance to his enemies, & will reward them that hate him. He will make his arrows drunk with blood, 
Deu. 32.40.41.42.  & his sword, shall devour flesh, & that with the blood of the slain, & of the captives from the beginning of the revenges upon the enemy. Nay saith the Psalmist he hath bend his bow, whet his sword, & made it ready against the faces of them that seek him not. Take heed therefore that in no case you give, & sell yourselves over as Ahab did to seek the world. For the world is but a pharisee promising much performing nothing, nor yet seek after the flesh to fulfil the lucts thereof, for it is but a familiar judas while he kisseth he killeth, nor seek ye to the powers of darkness for the devil is but a crafty Herod, a fox who when he cannot tyrannize, will subtilise. If you will not be advised S. Paul will pose you in all your projects in one word what fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.  
Practice 4 The fourth is of satisfaction. The devil seeks to gain you in every case of your conscience, seek therefore in every case of conscience to thy god. For there is balm in Gilead, & there are physicians in Israel. God hath given the word, & great is the company of the preachers.  
The curious conscience may find a Moses who with his rod will satisfy him by MTRIS if not by MIRACULIS. The afflicted conscience may find an Aaron who with his bells will qualify all distresses. A contrite, & broken heart may find a David Israells' sweet finger who with his divine harp will cure him of the venomous biting of the beast TARANTULA, which is his sin. The hard conscience may find a jeremy who with the hammer of gods judgments will work him. The sleepy conscience may find an Esay who with his trumpet will awake him▪ The weary conscience a Peter who with his keys of heaven may open unto him comforts that may refresh him. And the tender conscience may find Barnabassas sons of consolation who may help to bind up the wounds, & pour in wine, & oil.  
Practice 5 The fift use is of answer to them that say oh good Sir we know not how to seek god. Then I will tell you. First you must look forward not backward in the spirit of pharas●isme, that is to consider not what we have done, but what we must do, 
Phil. 3.14.  as Paul resolves I press toward the mark for the price of the high calling of god in Christ jesus, & the reason is upon record. For if we forget what we have done for god's sake as thinking all is to little what ever it be, than god will record it, as he did the courtesy of the woman which Christ calleth a good work. But if we record, 
Math. 26.  & commemorate our good deeds, god will slight them.  
Secondly we must resolve in every case, 
Lu●. 7.32.  & condition to seek him. Out of the very deeps, & early in the morning, yea though we grovel in our own dust, & stuck fast as it were in our own dirt, yet as jeremy we must cry unto him out of the dungeon. For when the spirit of man doth groan to god for help. The blessed spirit of god for the love of Christ will breathe unspeakable comfort unto man.  
Practice. 6 Lastly let me move you to seek god while he may be found. It is prophetical, & apostolical counsel. And David yealds the reason. For there will come a time that in the great waters we shall not, we cannot come nigh him. 
Psal. 32.  There were, and yet are certain foolish philosophers, & pratlers in the world called sceptics in deed mere Scoptiques, who use to question all things (even the Magnificat,) but assevere, & rosolue on nothing. So there are certain who seek god daily as saith Esay, 
Esai 58. 2. Tim. 3.7.  & as Paul's women did were ever learning, & never earning. And these are such who flatter their own souls, that they seek god aright when as they only prattle, & prate of god, & deny indeed the power, & price of their redemption. But being persuaded better things of you my brethren Remember 〈◊〉 beseech you by the mercifulness of god that we all live for a day, for an hour, for a minute. Seek Your god therefore this day, this hour, this minute & harden not your hearts. For even now is the axe laid to to the root of the tree, every tree therefore that bringeth not forth good fruit is hewn down, & cast into the fire, 
Matth. ●.  From which fearful, fatal, & final destruction god deliver us all in the saving mercies of his son CHRIST JESUS.   

The eight lesson.  
You have seen this our real merchant's Diligence. Now behold his constancy. For he seeketh god not by fits, & flashes, but resolveth to seek this Pearl until he find it. So doth the fullness of the greek word in the text signify, & by the fittnes of it is taken from the sagacity of hounds, that earnestly seek, & never give over until they find their game. Whereof the learning is. That if ever we desire to find favour in the sight of god we must continue in our suits unto him, & in our service for him most constantly until we obtain the blessing.  
The light of this appears First from the oracles of Christ himself positively as. 
Mat. 10.22  Ye shallbe hated of all men for my name, but he that endureth to the end he shallbe saved. 
Mat. 15.32.  Miraculously Then JESUS called his disciples unto him, & said I have compassion on this multitude, because they have continued with me already three days, & have nothing to eat, & I will not let them departed fasting lest they faint in the way. So by their constant-staying they beheld a miracle. 
Mat. 24.13.  Prophettically But he that endureth to the end he shallbe saved And pyrobalically Abide in me, 
Io. 13.4.  & I in you as the branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in me.  
Secondly from the practice of the patriarchs by the example of Enoch who was translated because he walked with god. 
Gen. 5.24. Gen. 18.23.  Of Abraham who earnestly sued for Sodom. Of Jacob who wrestled all night with the angel, & newer lest of until he had obtained the blessing, & waited unto his end for his salvation. 
Gen. 19  And of Moses who continued with god forty days in the mount, & received the law.  
Thirdly by the prophets Jeremy expostulats the 
jer. 2.5.  cause what iniquity have your fathers found in me (saith the lord) that they are gone fare from me, 
jer. ●. 5.  & have walked after vanity, 
Hos. 6.4.  & are become vain? Hosea laments it saying O Ephraim what shall I do unto thee? O Judah what shall I do unto thee? for your goodness is as the morning due & as the early cloud it goeth away, & further shows the reason why they did not continue with god Because they were like a cake on the hearth not turned, 
Hos. 7.8.10  like a silly dove without heart, & were fed with the wound.  
Fourthly the light of this doth appear from the practice of the true Christian church. They continued with one accord in prayer, 
Act. 1.14. Act. 2. 4●.  & supplication with the women, & Mary the mother of jesus, & with his brethren. Also they continued steadfastly in the Apostles doctrine, & fellowshipe, & in breaking of bread, & in prayers. 
Heb. 4.16.  Moreover Let us therefore go boldly unto the throne of grace that we may find mercy, & find grace to help in time of need.  

Luc. 8.6. & 13.  Fiftly from parables First of the seed which fell on the stones, & when it was sprung up, it withered away▪ because it lacked moistness. The stones are they which when they have hard, receive the word with joy: but they have no roots, which for a while believe, but in the time of temptation go● away. Secondly of the house built upon the sand upon which the rain fell, 
Matt. 7.27 1. Cor. 9.24  & the floods came, & the winds blue, ● beat upon that house, & it fell, & the fall thereof was great. Thirdly from a race. Know ye not (saith the apostle) that they which run in a race, run all▪ yet one receiveth the price? so runne that ye may obtain. There are three sorts of races, Italian, Pythian, & Olympian.  
There are three sorts of places, Heaven a place of joy, hell of dolour, the earth of labour. It is as natural therefore as it is to the bird to fly, or for the ox to labour, or the sparks of fire to fly upwards, so it is for the sons of men to take pains, & labour. For they that do not partake with the sons of men in labour here, shall partake of the pains of hell with the devil here after.  
Sixtly from the reward of mercy. Noah found favour with god in the old world, 
Gen. 6.8. Gen. 19.19.  because he continued in his service. Lot because he held it out, even amongst the unclean Sodamites.  
Lastly from gods divine dispensation for god will be found of a people that seek him not, & the reason is, 
Ro. 10.20.  because he prevents them with his grace. For they are merely passive in their first conversion, & he is the only agent. For he prevented us Englishmen, now the Israel of god, but heretofore the abomination of Idolatry. 
Apo. 20.15  But he that is not found written in the book of life shallbe cast into the lake of fire, & brimstone. And we must take our tyme. For Esau found not place for repentance, though he sought it with tears, 
Psal. 21.8.  & the right hand of god will find out all them that hate him. Thus you see the ●ight hereof. The right is also most plain for first we must not be discouraged with weak▪ & small beginnings, for god will help, 
Neh. 2.20.  & assist them that endeavour. For the people in the time of Nehemiah continued building albeit they held the sword in one hand, & a trewell in the other, 
Neh. 4.17.  & the lord god of heaven did prosper their resolutions. But if we look back, it is to despise god, & therefore we have a caveat Remember Lottswife, & our unfittnes so heaven is shown. For saith Christ he that putteth his hand to the plough, 
Luc. 9.62.  & looketh back is not apt for the kingdom of heaven▪ And not to go forward, is to go backward saith a father, 
Luc. 14.30  & herein we make ourselves ridiculous, & it will be be said of us, this people began to build, 
Heb. 13.8.  but were not able to make an end. Secondly Christ is the same yesterday, & today, & for ever. The same objectively in this word. Subjectively in his attributes of tender mercy as he is a father, & our god, & Effectually in his goodness, grace, & preventing mercy.  
Thirdly the example of Christ who seeketh us till he find us, as the good shepherd sought his wand'ring sheep, so Christ seeketh us till we become godly Christians, carrieth us on his shoulders in our death, & rejoiceth to bring us to our home in the resurrection of the just. Lastly the promise of eternal life is made to none, but to those that continue in well doing, 
Rom. ●. 7.  & the case is plain in the prophecy of the prophet Ezekiel in the eighteen chapter there it is set down at large to which I referr● the reader.  
Practice. 1 The practice of this is first a Confutation of those who either with Balaam wish to die the death of the godly, 
Act. 26.28. Apoc. 2.5.  but care not to live their life. Or with Agrippa are almost persuaded to be Christians, Or to forsake their first faith as the church of Ephesus did. Or stand still at one stay in a saturnical humour as the earth doth, or like, a mill horse go in a round from thirty to sixty, & never the better, or envy others that persevere, & go on, as Cain did Abel, or like those. (Whom Paul speaketh of) with Phygellus, 
2. Tim. 1.15  & Hermogenes turn away, or with Hymeneus, 
2. Tim. 1.15  & Philetus fret as a cancer, Or with Demas forsake Paul, & embrace this present world. 
2 Tim. 2.17  For what will it profit a apprentice to serve half his time, 
2. Tim. 4.10.  & lose his freedom in the end? What did it profit Lotts' wife to go out of Sodom, & to go toward Zoar when she looked back again to Sodom? What did it profit judas to preach the gospel, to do miracles as is probable, to be in company with Christ, & to sit at meat with him, & in the end to have a treacherous heart? What would it have profitted Christophorus Columbus, or Vesputius Americus to have sailed many days, & nights if they had not continued their course. The one than had surely never been lord Admiral of Spain, nor the other could ever have given the name of America to the new found land.  
Practice. 2 The second is of direction, for are we not all like the sun always to be in motion. 
Psal. 92 13.14. Matt. 20.8.  The sun never standeth still, nor goeth backward but by miracle, so we that are the sons of god should neither stand still, nor go back in god's service, but we should be a marvel unto ourselves to recall our courses. Are not we all plants inoculated, into the true vine. Then certainly we shall grow, increase, & bring forth. Are we not all servants, & receive wages, shall we be idle? Are we not all faithful ones. If it be but the least ingredience of faith though it be no bigger than a grain of mustard seed, It will grow to a great tree, 
Matt. 31.31.  & a little leaven which a woman taketh & hideth in three pecckes of meal will leaven the whole lump.  
In our service have not we made a strong covenant with god, as Elisha did with Eliah saying, as the lord liveth, 
●. Reg, 2.6.  & my soul liveth I will not leave thee.  
Practice. 3 The third is of Expostulation. How many Ephramites are there amongst us that are like unto a spongious cloud no sooner wet but dry, like unto Gedeons' fleece dry one while in goodness while all their neighbours about them are wet, & another time drenched with drunkenness, while all their neighbours are sober of thirst after righteousness. For what rest is there in our bones when we have lost him who is the joy of our hearts. Which caused Glover the martyr (as it is recorded in the book of acts, & monuments) to cry out at the stake HE IS COME, HE IS COME. Having had before some conflict of disconsolation, & now perceuing Christ's spiritual presence he cries HE IS COME. So likewise one of the Greek church cried EURICA, 
joh. 1.  EURICA, I have found him. I have found him whom my soul loveth. And john the divine told Nathaniel I have found the Messiah. If we will not seek him to find him, he will find us, & our impiety, & will cry against our unthankfulness. 
Psal. 107.8.  O that men would praise the lord for his goodness, & for his wonderful works to the children of men. 
Psal. 50.22.  Our slighting of him O consider this ye that forget god lest I tear you in pieces, & there be none to deliver you. 
Galat. 3.1.  Our stupidity O Foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes jesus Christ hath been evidently set forth, 
Esai. 1.2.  crucified among you? Our insensibility Hear o heavens, & give ear o earth for the lord hath spoken (saith Esayh) I have nourished, & brought up children, & they have rebelled against me. The heavy burden of our sins Ah sinful nation, a people laden with iniquity, a seed of evil doers children that are corrupters: they have forsaken the lord, 
Esa. 1.4.  they have provoked the holy one of Israel unto anger, they are gone away backward▪ 
Deu.  & our extreme folly Ah foolish people do you thus reward the lord?  
Why then do we not search, & try ourselves. First our ways, & works O that my ways w●re directed that I might keep thy statutes Our sins that lay waste our consciences Jeremy laments saying. 
jer. 9.3, ●.  Oh that mine head were full of water, & mine eyes a fountain of tears that I might weep day, & night for the slain of the daughter of my people, 
Es. 64.1  & our judgement. Oh, that thou wouldst break the heavens, & come down, & that the mountains might melt at thy presence. That we might cry out with David O that I had wings like unto a dove that I might fly hence & be at rest. How many judaits are there amongst us, who like the due in the morning (as Hosea saith) glitter, & gaster, but before noon vanish away to nothing, so we are here in the morning, but a fore night we vanish away, & become like the mildewe that smutteth the corn. You are here in the morning, & the due of Hermon falls upon you, before night you shake it of. Yea with Manna the angel's food are ye fed withal in the morning, but before night ye do as nice gentle women with their flowers, put them in their bosoms in the morning, but ere night straw them at their feet.  
Practice. 4 The fourth use is of satisfaction, for if you should demand of me the question what might be the causes that men persevere not? I answer it is because they are like the tribe of Ephraim a cake on the hearth not turned (saith Hoshea) which must needs be burnt on the on side, 
Hos. 7.8.  & dough on the other, That is downward earnest to the world, but upward key cold toward god, like a dove with our heart deceived, because they are fed with the wound, that is with vain things, & their iniquity is bound up. 
Hos. 13.12.  Again their hearts are poisoned with the venom of sin which the zeal of god's truth cannot melt. 
Suetonius in vita Caligulae.  For the naturalists say that the heart of a man that is poisoned cannot be consumed with fire.  
Practice. 5 The last use is of Motion if you belong to god know this that you shall continue constant to the end, The golden chain of god's predestination shows this, 
Rom. 8.30.  That whom he predestinate them also he called, & whom he called, them also he justified, & forasmuch he justified, them he also glorifieth. For it is not in him that willeth, nor in him that runneth, but in god that shows mercy, & gods mercy acompanieth his own. The youth of gods children brings forth, their middle age increaseth their growth, & in their old age they are complete, and full of fruit. For such as be planted in the house of the lord shall ever flourish in the courts of our god, in the utter, & inward courts here in this world, whether they they be Layiques, or Cleriques, & in the world to come they shallbe admitted into the holy of holiest for ever.  
In the ninth place is shown what this real merchant found in his perseverance of search. The text saith, ONE PEARL OF GREAT PRICE. In seeking good things a man shallbe sure to find the best at last. What this one pearl of great price is, both ancient, & late divines diversify.  
The ancient as Chrisostome, & Origen say, It is the Gospel found among the goodly pearls of the law, for the law is the gospel concealed, & the gospel is the law revealed. Hilary, Augustine, & Ambrose say, It is Christ in heaven, fare fairer than the sons of men, & Charity on earth the chief, & choice of the goodly theological virtues. The late divines say, It is sanctification so Beza, & Melanchton. Another the Observation of the Commandments, as Zinglius. A third Charity, as Feverdentius. Other say, It is grace, or faith the gift of grace, as Fran: Zuares. All level at this, that this one pearl of great price is Christ in heaven, & Charity on earth, of both in order.   

The ninth lesson.  
First of Christ that he is One. Secondly that he is the only pearl peerless, pricles. And then of charity. Of Christ his Oneness this is the learning. CHRIST jesus is most one in the unity of divine essence, truly one in the unity with his elect, yea wholly, & only One in the mediation for his elect.  
The light of this appears thus, He is one with the father in essence I & the father are one. 
job. 10.30.  One in substance coessential with the father. One in nature by eternal generation, one in name, For he hath a name above all names, & one in number of existence, as one in the unity of the essence. Where upon the Orthodox faith is in Athanasius Creed, The deity is all one, The glory equal, the majesty coeternal.  

1. Tim 2.5.  Secondly he is one in union with his elect by one spirit, and he alone doth mediate, for his elect. For there is one god, & one Mediator between god, & man which is them a jesus Christ, 
Eph. 2.13.  And now in jesus Christ, ye which once were fare off, are made near by the blood of Christ. He is one in essence, but in the subsistence differing, yet in action the same. The father doth things AUTHORITATIVE the son SUBAUTHORITATIVE to whom the father hath deligated all the judgement. But Christ is wholly his elects, 
joh. 5.22.  so that whether it be Paul, 
1. Cor. 3.22.23.  or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, & ye are Christ's, & Christ is gods.  
The right of this appears that he is one in the divine essence.  
First from the singleness of his nature, which is not communicable unto many, Noah not to any, nor yet divisible for these would impart imperfection.  
Secondly from his infiniteness of perfection, which doth comprehend the whole perfection of being, and therefore the learned among the heathen were compelled to conclude that there was one beginning.  
Thirdly from the oneness of the world for there is but one world, of necessity therefore, that that which reduceth all things to one, 
Dan. 6.4.  is one. Therefore we have the same god which the Israelits had. For our god is one saith Moses. Secondly that he is one in union with his chosen it must also follow of necessity.  
First to confirm their faith. Truth the son of god took our nature upon him that he might be one with us, to perfect our faith.  
Secondly that we might take the right way to heaven, For man was not safely to be followed, & god whom we might follow without staggering was not visible. Therefore god became man, that man might follow him.  
Thirdly it was to show the dignity of our nature, that none should hereafter so fare forget himself, as to defile his blessed nature with beastly impurities.  
Fourthly it was to deliver man from the slavery of sin wherein the justice of god was to be satisfied, & the breach between god, & man to be made up, but neither this, nor that was in man's ability to do, & therefore god & man became one that he might do both.  
In a word he is one in the office of mediation for the elect, & there is reason for it, For they had all one beginning even the father, 
joh. 6.44.  No man cometh to me saith Christ except the father draw him. 
Matth. 20. Eph. 4.24. 1. Cor. 12.4.  They have one end the reward of mercy. They have all one means One god, one faith, one baptism. One spirit whereby they are animated, or quickened, one head Christ albeit the giuds under him be many yet all lead to one head. Lastly one connextion of Members, 
Rom. 12.  wherein thy subsist in the communion of saints here, & shall by his wholly, & only mediation be possessed of the full & perfitt fruition thereof in the church triumphant hereafter.  
Practice. 1 The use of this is manifold. First of thankfulness to god which hath brought us out of darkness into this glorious light. 
2. Reg. 17.30.  First from the multiplicity of heathen gods to this only. For the men of Babel had Succoth Benoth which was a hen, & chickens. The men of Cu● had Nergall which was a continued fire, the men of Hamah had Ashima which was a goat, the Auites had Nibhaz, & Tartack which was an ass, & a dog, & the Sepharuites, had Adrammelech & Anammelech that was a mule, & a horse; To these did the heathen consecrate divine worshipe, but god hath delivered us from them, yea, & from heretical pravity. From Ebion, Cerinthus, Photinus, the Marcioni●, the Arrians, the Apollinarians the Eutichians, Nestorians, & the like all which endeavoured to impeach this doctrine, But the sacred counsels of Nice, Chalcedon, Ephesus, & Constantinople hath concluded against that damnable doctrine of theirs, & hath concluded in sound doctrine thus. That Christ jesus our lord, was truly god, perfictly man, of both one, & continuing in that one both. What should I cite unto you The Sydonians Ashteroth, or the Moabites Chemosh, or the Ammonites Milchom or Chiun, 
Act. 7.  & Remphan that Stephen mentioneth with that abomination of Moloch wherein as unto devils they offered their sons, & daughters as the Psalmist speaketh. Which abomination as Paulus Fagius observeth upon the Caldaean paraphrase had seven receptacles, & was set up in the vale of the children of Hinnon near jerusalem. In the first receptable, they offered their meal, in the second turtle doves, in the third a sheep, in the fourth a ram, in the fift a calf, in the sixth an ox, in the seaventh which was his arms folden together, & made fire hit, in the hollownesses thereof they offered their sons, & daughters naked, & there they sprauled, & cried until they died. In the mean while the parents playing on timbrels that they might not hear the cry of their children. So with this confusion of noise of the skreiching of the children, & the parents playing on trimbrelles our Saviour in the new testament calleth hell gehenna, alluding unto this confusion in the vale of the children of Hinnon.  
Practice. 2 The second is of Demonstration for from this union as from a fountain it proceeds that we are Christians, that we are the members of Christ, 
1. Cor. 1.30 Eph. 5 30.  that the whole trinity doth assist us, for one man cannot live by the soul of another, but all of us live by the spirit of Christ. Hence it is also that we die to sin, & live to righteousness, that as flies, & worms die in the winter, but revive in the summer, so we die in ourselves, but live in Christ.  
And lastly hence it is that angels attend, us for they attend Christ, 
Heb. 1.14.  & so consequently us by reason of this mystical union Are not they all (saith the apostle) ministering spirits (meaning the angels) sent forth to minister for their sakes which shallbe heirs of salvation.  
Practice. 3 The third passage is of Direction that as we have this sacred union with him so we should purge ourselves from all impurities, 
1. Joh. ●. 3.  every man that hath this hope in him purgeth himself, even as he is pure. For we must be conformable to him, & partake of his divine nature. For those which he known before, 
Rom. 8.29  he also predestinate to be conformable to the image of his son that he might be the first borne among many brethren. 
joh. 15.4.  We must be full of good works I am the vine, & you are the branches, he that abideth in me & I in him, the same bringeth forth much fruit, for with out me ye can do nothing. We must be comforted in our miseries. 
job. 19.25.  For I am sure (saith Job) that my redeemer liveth, 
joh. 17.3.  & he shall stand the last on the earth. We must meditate on heavenly things And this is eternal life that they know thee & whom thou hast sent Jesus Christ. And above all things we must have unity amongst ourselves keeping the unity of the spirit in the bond of peace.  
Practice. 4 The fourth passage is of Expostulation. Tell me o ye deu●e, & divine souls, o you my masters, & mortals, tell me what comfort can it be unto you if you consider god essentially as he is a judge even a consuming fire casting upon us fire & brimstone, as he is the lord of hosts breaking the rocks, as he is a master coming before we are prepared, 
Psal. 11.  as he is a king coming to destroy his emmies, & to render vengeance to them that hate him what comfort have you I say in these things. But if we consider him personally as he is One with us. 
Psal. 31.5. Act. 7.56. 1. Pet. 4.19.  Then with David we recommend our our souls into his hands. Then with Stephen we see heaven open. Then with Peter we commit our souls unto him as unto a faithful creator. 
Apoc. 21.  And with the spouse we love, we look, we long for him, & cry out come lord jesus come quickly.  
Practice. 5 The fift practice is is of Mediation where in I become an humble suitor to every devout soul as Moses did to the Israelites I stand between the lord and you to show you the word of the lord, 
1. Cor. 5.20  saith he, and as Paul to the Corinthians For saith he we are ambassadors of Christ: as though god did beseech you through us, we pray you in Christ's stead, that ye would be reconciled to god. As they, so I cast myself down at every man's foot beseeching him to remember that 
Mat. 5.18.  as Christ is one so not one jot of his word shall perish That it is an impossibility to serve two masters. 
Mat. 6.24.  It is a hard matter, masters, 
Mat. 26.46  & mortals If we cannot to find this One pearl spare One hour seeing he rejoiceth more over One sinner that repenteth then over ninty, 
Luc. 15.7.  & nine that need no repentance. Let therefore all of us cast ourselves down, as the prodigal son did, & cry to our heavenly father make us as one of thy household servants, and it sufficeth for we are not worthy to be called thy sons.  
Practice. 6 The last is of Motion. Let it never be said of any here I beseech you as Christ said to judas one of you shall betray me; & one of you is a devil, 
Mat. 26.21.  but remember the time will come that two shallbe in one bed together, & one shallbe received, & the other left alone. 
jam. 2.19.  If you say that you believe that there is one god, the devil doth so, & trembleth How fare are you from the faith of devils? but unless you believe as the doctrine is that god is one with you in the union of the spirit, & most one in himself in divine essence with the father, & solely, 
Apo. 18.10  & wholly one in his mediation to god for you It will be said of you as of Babel alas their judgement is come in one hour. 
1. Cor. 15.51▪  But behold I show you a mystery we shall not all dye, but we shallbe changed in a moment for we live not in certainty one day, one hour, one minuit. If therefore this one hour be granted unto you seek this one in this one hour that you may be one with god in him for ever.   

The tenth lesson.  
In the former place we have hard his oneness. Now let us see his pearelesnes, & preciousness. For Christ is not only one, but a pearl also of great price. So then the doctrine is this. That Christ jesus our Saviour is the one, & only pearl both peerless, & priceles which was given as a ransom to redeem us from hell.  

1. Cor. 6.29  The Apostle Paul saith so speaking indefinitely you are bought with a price, but the price was priceles. So Peter also, ye are not bought with gold, or silver, or precious stones, but with the blood of jesus Christ which is unvaluable, & matchless, & so saith my text in the resemblance of the pearl, & in the Hebraisme of great price. The resemblance very apposite both in Name, Nature, Generation, Quantity, & Quality.  

Phil. 2.9.  For the first a pearl is rare in Name. So Christ for god hath exalted him highly, and given him a name above every name.  
Secondly, a pearl is illustious in Nature, So Christ Thou art fairer than the sons of men: grace is poured in thy lips, because god hath blessed thee for ever, 
Psal. 45.2.7.  thou hast loved righteousness, & hatest wickedness, because God, even thy god hath anointed thee with oil of gladness above thy fellows.  
Thirdly a pearl is marvellous in generation being engendered of the due of heaven in the mother of pearl on earth. So Christ miraculous in his generation having his father in heaven, & his mother on earth.  
Fourthly a pearl is small, & little in quantity So Christ abased himself to nothing. He like the sun in the dial of Ahaz that was gone down ten degrees backward. 
joh. 14.28.  So he ten degrees beneath his father The father is greater than I Ten degrees beneath the angels For he made him lower then the angels. 
Psal. 8.5.  Ten degrees beneath men I am worm & no man, yea ten degrees beneath worms. for a live dog is better than a dead lion. Living Barrabas the murderer acompted better than the dying lord jesus.  
Lastly pearl is sovereign in effectual qualities to cure infirmities, & diseases among the people. His blood is a sovereign antidote, 
Math. 4.23.24.  & the sinners bathe to cure our burning fevers of incontinency, The fear of the lord is clean, & endureth for ever: the judgments of the lord are truth, they are righteous altogether. 
Psal. 19.9.  Our phlethorie of pride to become little children. Our lethargy of forgetfulness Remember thy creator in the days of thy youth whiles the evil days come not, 
Marc. 10.15  nor the years approach, wherein thou shalt say. 
Eccl. 1●. 1.  I have no pleasure in them. Our staggers of inconstancy. For we shall not be afraid of evil tidings for our hearts will be fixed in the lord. 
Psa. 112.7.  And our apoplexy of covetousness For this real merchant selleth all, & buyeth it saith this present text. Thus you see the suitableness of the resemblance.  
Secondly this appeareth unto us from the Hebraisme which saith that this one pearl was of great price. There are three states of singular eminency in the world, a priest, a prophet a king In all these our Christ is supereminent Illoque TENUS SUPEREMINET OMNES Christ was a priest after the order of Melchisedec who was king of righteousness for there was no guile found in his mouth. King of Salem for he made both one. Without father on earth, without mother in heaven, without beginning without ending. Who was the temple, 
August. 4. li. de trin. cap. 24.  & alter, the priest, the sacrifice, & him to whom it was offered. A prophet of infallibility a voice from heaven spoke it Hear him, & the soul that doth not hear him must be cut of from the people who by his power sends forth the prophetts, 
Math. 17.5. Deu. 18. Mat. 23.34. Apo. 19.10. Psal. 24.10. Psal. 45.6.  & whose testimony is the spirit of prophecy. A king of regal dignity even the king of glory, whose sceptre is only righteousness, the extent whereof is over the whole world, & the continuance beyond all time, who after all time shall deliver up a kingdom purchased with his blood that god, 
1. Cor. 15.  may be all in all.  
The right of reason thews this also unto us. For there is valuation in pearl wherein consisteth their dignity, their lustre, & power. What valuation is comparable to Christ's dignity which surpasseth that of gold, & silver. Ye were not redeemed with corruptible, things as gold, & silver, from your vain conversation received by the traditions of the fathers. 
1. Pet. 1.28.29.  But with the precious blood of Christ, as of a lamb undefiled, & without spot. That of beasts, & cattle. For thou desirest no sacrifice, 
Psal. 51.16.  though I would give it: thou delightest not in  offering. That of angels. Unto which of the angels said he at any time sit at my right hand till I make thine enemies thy footstool. 
Heb. 1.13. Ps. 116.11.  That of men for all men are liars. Fare above the value of the offence. For if through the offence of one, many are dead, much more the grace of god, 
Ro. 5.15.16  & the gift by grace, which is by one man jesus Christ, hath abounded unto many.  
For if by the offence of one, death reigned through one, much more Shall they which receive the abundance of grace, & the gift of righteousness reign in life through one, that is, jesus Christ.  
Secondly there is lustre in pearl, but in our Christ in his light we shall see light. Yea the devils, & the reprobate see so much to make them unexcusable.  
Thirdly pearls are powerful in their effects▪ 
Gen. 49.8.  Christ hath excellency above Juda, pre-eminence over diseases, power of the influence of the sun, moon, & stars, yea over the grave, & death, & hell.  
Practice. 1 The use of this is divers. First of Accession. Come ye Merchant jewellers that a●● faithful souls, & see what jewels your Saviour hath prepared for you, 
1. Cor. 12. joh. 14. Can. 1.  they are such that cannot be expressed by words. Yet is he gone to prepare them for you It remains that you have an affection to seek, & run after this your iewell that you may at the last attain him. Come blessed souls that have hope in CHRIST though your sins be as red as scarlet he hath made them of a pearl colour. Let every religious soul see his saviour, this precious pearl how vile he hath accounted of himself being sold for thirty pieces of silver, & how precious he hath esteemed of us that shed his precious blood for us, one drop whereof was worth ten thousand world's. And let the languishing soul come hither, & see how god hath given us his only iewell to be our JESUS. What then will he deny us with him? For he made him of no reputation, & vile in the sight of the world, that we might be precious pearls in the sight of god.  
Practice. 2 The second use is of Expostulation▪ what price is there that you can desire that is not to be found in this pearl of great price? The price of your redemption is in his passion, of absolution in his condemnation, of remission of sins in his cross, of satisfaction in his sacrifice, of n●wnes of life in his resurrection, of immortality in the kingdom prepared for you, & of purgation in his blood. For he that was a diamond hath made himself a ruby all red in his own blood, that we might be diamonds in the sight of his father.  
What would you have? One pearl without pea●e. He is this one. For he is One god in the essence of the deity, 
joh. 11.  One creator that made heaven, & earth. One man who died for us. One lord paramount who hath the pre-eminence, 
Matt. 23. joh. 10. Hebr. 10.  One master not many. One father, One shepherd. One sacrifice for our sins.  
Practice. 3 The third use is of caution, that we beware how we become vile in gods sight, for than we become swine, 
Mat. 7.6.  & pearls must not be cast before swine, & the devil desireth to go into such kind of creatures, 
Matt 8 31. Ibidem.  & hath permission so to do. But our case is as the case of Aaron which had a robe, bells, a tunacle, an Ephod, the Vrim, & Thumim, & blue silk, & fine linen, yet all these were none of his own, but ornaments ordained by god to be put upon him. So we have no preciousness in ourselves, but all our lustre cometh from this pearl. 
Eph. 5.8. je. 14. Ecc. 1.2. Matt. 7. Matt. 25. Gen. 8.21.  For we are in ourselves darkness in the abstract, Folly, Vanity, dogs, & hogs, death, & damned. If you will not believe me. Moses will tell you that the imagination of man's heart is evil from his youth, & job will ascertain you, for saith he. If I wash myself with snow water, 
job. 9.30.31  & make my hands never so clean: yet thou shalt plung me in the ditch, & mine own  shall abhor me.  
Practice 4 The fourth use is of fear, & trembling. For S. Paul saith if any man love not the lord jesus Christ let him be Anathema, Maranatha, 
1. Cor. 16.22.  that is accursed when the lord shall come. Yea surely they shallbe accursed in their goods, as the cursed things of jericho, their specious mansions made a iakes, their possession a bloody. 
Dan. 3.19.  Acheldama, their gains as the cursed guiles of Corban, their name as branded as jeroboams', their fame rotten. If they be honerable, god will lay their honour in the dust, if noble, they shallbe vile, & base in his sight, if learned their learning shallbe a byword, & a hissing. If he be a king he shallbe made a beast with Nebuchadnezzer If a minion, or favourite he shallbe hanged as wicked Haman that love's not the lord.  
Practice. 5 The last use is of petition wherein I become an humble suitor unto all that are here present, that there may not be amongst us a profane person of a swinish, & boorish condition that will tread this pearl under his feet. For if there be any such most fearful, & fatal is the expectation of his woe. For saith the apostle what punishment suppose ye shall he be worthy of which treadeth under foot the son of god, 
Heb. 10.29  & counteth the blood of the new Testament as an unholy thing, & doth despite the spirit of grace. But let every one of us be of Paul's resolution to account all things dung, & dress that we may obtain this pearl. 
Ephes. 3.14 15 16 17 18 19 20 21  And for this cause I bow my knees for you all unto god the father of our lord jesus Christ, (Of whom is named the whole family in heaven, & in earth.) That he might grant you according to the riches of his glory, that ye may be strengthened in the inner man by his spirit. That Christ may devil in your hearts by faith: that ye being rooted, & grounded by love, may be able to comprehend withal saints, what is the breadth, & length, & depth, & height: And to know the love of Christ which passeth knowledge, that ye may be filled with all fullness of god. Unto him therefore that is able to do exceeding abundantly above all that we ask, or think according to the power that worketh in us, be praise in the church by Christ jesus throwout all generation for ever. Amen.   

The eleventh lesson.  
Thus you have hard what is meant by that One pearl of great price in heaven. Now see what is that One pearl of great price on earth which this real merchant findeth here. The former interpreters have expounded it to our hand showing that it is Charity. The learning than is. That Christian Charity is that one, & only pearl in earth both peerless, & priceles which is found only among the children of god.  
The light of this appears most evidently from S. Paul's words. 
1. Cor. 12.31. 1. Cor. 13. per tout.  Wherein first S. Paul saith. That he would show a more excellent way, & in the chapter following doth make it demonstrable. The Analysis whereof is thus briefly. First it challengeth the best things. Secondly it combateth with the worst things, and Thirdly it conquereth the last things. Christian Charity challengeth the best things, For angelical, evangellicall eloquence without Charity is as sounding brass, or as a tinkling cymbal. The gift of prophecy, all knowledge, all faith, yea miraculous faith in comparison of this is nothing▪ Alms deeds, & martyrdom without Charity profitteth nothing. In the second place it combateth with the worst things. In wrath it suffereth long▪ base couteousnes it cannot endure, for it is bountiful, it is void of spite for it envies not, it is not froward for it doth not beast itself, it is no sowlen bladder of pride, for it is not puffed up, it is fare from reproach that it will do no uncomely thing, it is so fare from injury that it seeketh not its own, in it is no bitterness at all for it cannot be provoked to wrath, no surmises of evil, for it thinketh none, no unjustice for it rejoiceth not in inquity, but rejoiceth in the truth, believeth the good, hopeth the best, & endureth all. In the third place it conquereth the last things. For when the world hath done it shall endure, & when faith which believeth all things of god, & hope which expecteth all, do cease, yet shall Charity wherewith we love god, & man endure for all eterinty.  
It is also one, 
Io. 13.34.  for it is that one commandment from mount Zion which is the compliment of the other ten from mount Sinai which Christ calls the new commandment, & affirms that it is the mark of his chosen. It is also a pearl of perfection for the Christians house which he builds to god hath faith for its foundation where upon it is grounded, & hope the walls whereby it is erected, but Charity is the roof which perfecteth, & covereth all. It is of all price whether we respect the nearness of it unto us It is not in heaven that thou shouldest say who shall go up for us, & bring it unto us that we may bear it, & do it. Neither is it beyond the sea that thou shouldest say who shall go over the sea, & bring it us that we may hear it, & do it? But the word is very nigh unto thee, in thy mouth, & in thy heart, that thou mayest do it. Or the breefnes. The commandment is shortened that every man might be unexcusable, & that no man in the day of judgement as saith S. Augustine might implead god, or complain that he could not retain this lesson in his memory Therefore saith that father the word is this. If ye love me you will love one another.  

Mat●. 11.30  Or if we respect the easiness of this lesson. It is an easy yoke. For both old, & young, rich, & poor, weak, and whole may perform this duty. Or if we respect the pre●iousnes of it. It is the bond of perfection, yea precious it is in all dimensions. In length it endureth ever. In breath it is dilated to all, to the good of duty, to the bad of pity. In deepness it faileth never, it will not forsake a friend in misery, Noah nor in extremity, Noah not in death itself. 
Cant. 8.6.7.  For love is as strong as death, jealousy is as cruel as the grave: the coals thereof are fiery coals, & a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it. Or in height, it is of a noble disposition, it love's our friends in the lord, & our enemies for the lord. In a word it is precious in extension. In this world universal, it doth good to all. In the other world it is eternal. Precious in this world for use, for a man's faith is his own proper good, but Charity is profitable, and useful to others. In the other world it is precious, for continuance, for it endureth to the end, in the end, after the end; without end. Ignatius Christ's martyr shall conclude who saith, that faith is the beginning of our Christianity, Charity the end, & best pillow whereon to repose our head at the last gasp.  
The right of this appears in the subject of Charity, for it swims not in the brain with fanciful, & imaginary opinions, but settleth in the heart by divine, and Christian affections. It is not conceitful, but truly cordial. In the object it is precious, for god is the object thereof, & whatsoever god will have beloved, as men; all men, yea our enemies for that's the exaltation thereof, Angels, saints, Christ himself according to his humane nature whereby he doth not disdain to call us brethren. Lastly in the effects precious, for it bringeth unto us the joy of the spirit, peace of our conscience, patience, mercy, bounty, & the like.  
Practice. 1 The use of this is first of Confutation of the Papists who make Charity the form of faith, & they argue thus. If Charity be greater than Faith, & hope, & more precious for use, & continuance as Paul affirmeth. Then are we not justified by faith only. I answer that these conclusions will as well follow. A king is better than a boor, therefore he can till the earth better, A man is better than a beast, therefore he can run swifter than a horse, he can carry more than an Elephant. Who sees not the absurdities? Let Faith have her prerogatives, It is the cause of god's love. 
Galat. 5.6.  For in jesus Christ neither circumcision aveileth any thing, neither uncircumcision, but faith which worketh by love. It is the victory whereby we overcome the world. 
1. joh. 5.4.  It is the renovation of the new birth in the children of god. It is that alone which justifieth us, 
Eph. 3.17.  yea without faith Charity is sin But in the mean while let us not spoil Charity of her privileges, as do the Solifidians, 
Rom. 14.23  & Nullifidians. For charity is the end of the commandment. 
1. Tim. 1.5.  The bond of perfection. 
Col. 3.14. Rom. 13.10 joh. 13. Gal. 5.6.  The compliment of the law, The supplement of the gospel; & without which Faith doth nothing.  
Practice 2 The second use is of Estimation. For by Charity we do surprise god. God will do nothing till Lot come to Zoar. Hereby we honour angels CHARITATE, NON SERVITUTE saith S. Augustine. Hereby we participate with the blessed in the communion of Saints, in the church militant, in the church triumphant, & hereby we live comfortably with men in the common wealth, in the church, in our houses, in the streets, every where.  
Practice. 3 The third use is of resistance. For it withstandeth all imperfections, & infirmities of our minds, all weaknesses of our wretched, & wicked natures, & is like a precious antidote, or rare iewell, or pearl to cure the maladies of our minds. For in case of enmity It saith I will love mine enemy by the example of Christ.  

Rom. 5.8.  In case of injury It saith I will pray for mine enemies by the example of Stephen. In case of necessity It supplieth wants. 
Act. 7.60. Prov. 25. Pro. 24.17. Luc. 17.4.  In case of misery It condoleth, and in case of penetencie It doth willingly forgive, & that full oft.  
Practice. 4 The fourth use is of consideration. How we shall enter into heaven. 
Matt. 22.12  For without this garment to that holy marriage we cannot be admitted. Our Saviour wonders how a fellow came to a wedding not having a wedding garment. Now every garment hath the commendations from the matter whereof it, is made, from the colour, & from the sweetness. The matter of this garment is the tender bowels of jesus Christ. The colour is the tincture of CHRIST'S blood, And the sweetness is of Myrrh, Aloes, & Cassia. 
Psal. 45.  No man came into the court of Ahasuerosh with sackcloth, 
Act. 9  & no man can come into the court of heaven unless as Dorcas friends at her death shown the garments that she had wrought before she was restored to life by Peter. So in the last day we must show our garments made of this Charity before we shallbe possessed of life everlasting. 
Matth. 25▪   
Practice. 5 The Fift use is of Expostulation. Tell me who can implead god. 
Rom. 13.10. joh. 13.34.  He hath commanded you to do ten things. This commandment doth them. Seven things are to be desired, in a sort this desireth them, ●ay absolutely doth them. Twelue things are to be believed, To which of these doth this not extend itself either of nature, grace, or glory.  
Practice 6 The last use is to examine the language that this divine virtue speaketh in. First in case of injury I will not hurt neither in word, nor deed saith ●hee. In case of rashness I will not judge saith she. 
Psal. 39.2. 1. Thes. 5. Mat. 7.  In case of casualty I will not rejoice (saith she) if it be evil, I will not grudge (saith she) if it be good. In a word she saith of all I will despise no brother, I will contemn no sister, for where I find one fault in them I can find ten in myself, if I look upon myself with the fame prying, & curious eye wherewith I look upon them. Mark her reasonings to maintain this. You think it a burden saith she, but I know the yoke is easy. If jacob could serve seven years for Rachel, & say that it seemed few days unto him for the love that he bore unto Rachel, if natural love can work this, what shall not divine Charity effect. Secondly her reason tells her that if she endureth any thing for the love of god. God himself will bear a part, & that she shallbe delivered from the grievous yoke of malice, from the devil the father thereof, & from hell the den thereof. Fron which miserable, & diabolical mischief of malice, and sin of Satan good lord deliver us.  
No sooner hath this real Merchant found this pearl but ●e straightways is become another man For the text saith. He went, & sold all that he had & bought it. Resolution therefore is the remarkable note of a true Christian, which consisteth in four things couched in these last words of my text.  
The first is readiness He went.  
Secondly contempt of the world And sold.  
Thirdly a full persuasion He sold all.  
And Lastly The enjoyement He bought it. His readiness is couched is these words He went That is as the original word signifies He went from himself in denying himself, & all his own strength For as the prodigal son is said to return to himself when he bethought himself to return to his father having not been with himself all the while of his prodigality; So this merchant is said to go from himself when he endeavoureth to purchase that without himself which he in himself could never find. So that the learning than is this.   

The twelfth lesson. Suos, Sua, se negare.  
Our Christian readiness is to deny our own friends, our own goods, our own selves, & as strangers and pilgrims we must continue constantly to hold on our course towards this kingdom of heaven.  
The light of this appears That as Abraham the grandfather must forsake his own country, 
Gen. 12.1.  & go to a land that god should show him; And as Jacob the grandchild must travel to Padan Aram from his father's house to live with his uncle Laban in Mesopotamia, & there to be enriched, So must every Christian soul forsake his own friends here as doth the king's daughter which is a figure of he church, & of every true soul in the church. Forsake her own people, 
Psal. 45.10  & her own father house, so shall the king of heaven have great delight in her beauty, & he will become her lord. In the second place we see James, 
Mat. 4. 2●.  & john left the ship, & their father to follow Christ. 
Mat. 19.27  The apostles, & disciples left, & forsook all to follow him in the regeneration; 
Act. 4.34.  And the primitive church in the time of the apostles cast down their goods at the apostles feet.  
In the third place we see Paul denies himself for albeit Agabus had foretold his death, yet he was resolute to go on, & told the Elders of Ephesus, & others at Miletum that they should not vex, & trouble him with weeping for him. For he was resolved that albeit he known that in every city evil did abide him, yet he would not only suffer, but die for the lord jesus. 
Act. 10 & 11  He had learned this lesson of his master who had taught him That if any man would come after him he must deny himself take up his cross, 
Matth. 16.24.  & follow him. What other things then denying our own friends, our own goods, our own selves doth that myrrh & mortification, that dying, & burying with Christ signify whereof so oft is made, mention in scripture. For we are but strangers, & pilgrims like the children of Israel, in whose two & forty stations is figured, & resembled the race of a Christian. For they came to Rameses' the store house of the Egyptians, & from thence to Succoth, & so to Etham in the edge of the wilderness. From thence to Pihiroth at the red sea before Migdoll So on to Marah where they were three days without water, & there they murmur. From thence to Elim where they found five fountains, & seaventy palm trees. Thence to the red sea in the desert of Sin where they had quails, & Manna, & so on till they had finished forty two stations, a cloud by day, & a pillar of fire by night being their pilotts to guide them. 
Matth. 1.  And as Christ had in his generation three fourteens From Abraham to David, from David to the captivity, from the Captivity to Christ, which in all make forty two. So if we have so many fleetings as David calls them in the psalms in our regeneration yet must we go on, & continue until we have finished our course. We see it was so in Christ. For being yet an infant he must fly into Egipte, back again into the land of Israel, & turn a side into the parts of Galilee for fear of Archelaus the the son of Herod. In all his life, from the crach to the Cross what see we, but stations of woe, & sorrow? He that shall but cast his eye to see Paul's peregrination from place, to place, to Cyprus, to Iconium, Lystra, Der be, Antioch, to Thesolonica, Beraea, Athens, Ephesus, Miletum, jerusalem▪ toward Rome, suffered shipwreck at Mileta now called Malta, & Lastly was beheaded at Rome. What sees a man I say in all this his peregrination, but a sea of sorrow, & sobs, & sighs, a perfect resemblance of the travail of regeneration.  
The right of this appears to gods children. For they know that here they are but pilgrims in respect of their stay, pay, & way. No stay. 
job. 14.  Thou shalt seek me to morrow, & I shall not be. In respect of pay, No penny, no PATER NOSTER, Poore is the entertainment that a traveler shall find that hath no money. Lastly in respect of our way for every day we go forward. Secondly gods children know that they must not be here always, 
1. Cor. 15.  in respect of their sin which causeth death, For the angel of paradise must with his sword cut the twine of this life before we can taste the tree of the other life. Thirdly in respect of the place wherein they live, which job calls cottages of clay. 
Job. 4.  God calls the land of the curse, 
Genes. 3.  David calls the land of the dead, The philosophers termed the sublunary region where we inquire still what state the moon is in; And Barnard calls it the place wherein we live by deaths; for whatsoever flies in heaven, or goes upon the earth, or glides in the waters that is eateable we bury in our stomaches, so we live by their deaths. Again right reason shows this that there must needs be a dissolution, & we must go from ourselves. First because our bodies are composed of divers qualities which cannot endure.  
For a kingdom divided against itself cannot stand. Secondly from the moral cause, which is sin, & sin causeth death. Thirdly from the counsellor to sin, which was the devil, by whose envy sin entered, & death by sin. Lastly by the decree, & sentence upon that sin. For as there went a decree from Augustus Cesar that all the world should be taxed, 
Luc. 2.1.  So there is a statute in heaven concluded by the great Cesar of heaven, & earth that all men must once die. 
Heb. 9  Fourthly gods children know that when they go from themselves they go to their holy burgeshipe, 
Phillip 3.20. Ephe. 2.19. 2. Cor. 5. joh. 14.  to their sacred service, to their heavenly entertainment, & to their abiding place.  
In a word this light of the scripture, & right of reason shows this conclusion. That if we will not by denying our own friends, our own goods, & our own selves in respect of Christ, be buried with CHRIST, be crucified with him, suffer with him, & be made conformable unto him, we shall never live with him, reign with him, or be glorified by him.  
Practice. 1 The practice of this is first of direction. For in a Christianslife there is no faring deliciously every day. 
Luc. 16. Matth. 7.  No going on in a broad way, CHRIST directs it & saith If ye were of the world the world would love his own, but because ye are not of the world, but I have chosen you out of the world, 
joh. 15.19.  therefore the world hateth you, but a real Christian must cast away all that hindereth his race, as the blind man cast away his cloak▪ 
Heb. 12.1. Ma●. 10.  & followed Christ, For every child of god must know that this a rule case, that every citizen of heaven is a stranger on earth so Jacob speaks to Pharaoh. So David to god. 
Gen. 4●. 9.  And Peter exhorteth thereunto that we should pass the time of our dwelling in fear, 
1. Chro. 29 15. 1. Pet. 1.17. 1. Pet. 2.11.12.  & again he saith Dear beloved, I beseech you as strangers, & pilgrims, abstain from fleshly lusts which fight against the soul, & have your conversation honest among the Gentiles, that they which speak evil of you as evil doers may by your good works which they shall see glorify your father in the day of your visitation.  
Practice. 2 The second practice is a full declaration of our misery, & gods mercy. The Israelites do not always march on forward to Elim where are fountains, & palm trees (as before) but retires to Marah to the waters of bitterness. The navigator doth not always sail before the wound, for than he would never learn to bring his tack a board.  
It appeareth evidently that god who knows us, knows what is best for us, & therefore preventeth our peevishness with his pity. For how unwilling have gods dearest children been to enter into his service, & to go from themselves. Moses excuseth himself that he is not eloquent. jeremy saith that he is a child. Lot lingereth to get out of Sodom, 
Confess. lib 8.1, 2, 7.  & S Augustine having a long conflict at Rome goeth to Milan to hear S. Ambrose, & yet being not satisfied for resolution. He complains, & saith How long lord? how long? shall I still say, as the crow saith CRAS, CRAS, shall I still say MODO, & M●DO QUAE NON HABENT ●ODUM, But the lord at last heard him, & shown him a scripture, 
Rom. 13.14  Not in chambering, & wantonness not in strife, & envying, but put on the lord jesus, which scripture converted him, and made him an orthodxe christian.  
Practice. 3 The third is of Caution to beware lest we go not the rightway. For jerusalem went, but it was backward, 
jer. 15.6.  That is no way for us. The evil servant went also, 
Mat. 25.18.  but he went, & diggd in the earth, & hide his talon, that was no good merchant. The young man whom Christ bid go, 
Mat. 27.5.  & sell all, went to, but he went his way sorrowing for he had great revennewes. judas went also but it was to hang himself. Thus we must have a care whither we go. 
2. Corint. 5  For while we are in the flesh we are pilgrims from the lord.  
Practice 4 The Fourth use is of Expostulation Can any man implead god that he hath not shown him which way he should go? Hath not your eyes seen it in greater▪ & lesser characters in his works, in his word? Hath not your ears hard it by profound Paul's, eloquent Apolloses, & Zealous Cephases? Hath not your hearts been often touched with holy motions of gods spirit, & your consciences quieted thereby. Nay have not your hands handled of the word of life? Will you then still resist the spirit of god as your forefathers did before?  
Practice. 5 Let me move you in the last place seeing we are going on, & must go on Let us do as travellers do go forward still not looking backward to Sodom, as Lotts' wife did but keep our faces towards jerusalem as Christ did. 
Genes. 19 Luc. 24.  Secondly let us go on the right way seeking Christ in heaven, & Charity on earth. Thirdly let us be sparing as travellers are, & not to runne to excess of riot in spending our masters, & creditors goods, & ruinating our own creditts, & Lastly let us not be detained by trifles, & gewgaws, but let us so run on the race that we may obtain the goal, & show our readiness to come to Christ, & he will be most ready to receive us to immortality, & glory for ever.   

The thirteenth lesson.  
It followeth, that this real Merchant is so ready to purchase this pearl, that he makes away all that he hath to have it. The text saith HE SOLD. There is an evil sale, as buying & selling in the church of god, 
Matth. 21.12.  which Christ whips out. There is an unnatural sale when brother selleth brother, as the patriarchs did joseph. 
Gen. 37.28  And there is a profane sale when a man sells divinity for vanity, as Esau sold his birthright for pottage. But there is a good, 
Gen. 25.33.  & godly sale when we sell earth for heaven, the world for god, the cursed corban for Christ, so did the apostolical church when they sold their possessions, & brought the price, & laid it down at the apostles feet. The collection, 
Act. 4.45.  or learning from this interpretation is this. They that once have tasted of god, of Christ, & of the blessings of the other life do easily renounce, contemn, & despise all things which hinder them that they may not obtain heaven, & make away with all such things that help them on thither to procure, & purchase this pearl.  
This is made clear by revelation and by reason. By revelation out of evidence of the word. First by precept, we must first seek the kingdom of god. 
Matth. 6.33  Secondly by parable. 
Luc. 8.7.  The seed that fell among thorns was choked. Thirdly by mystery, 
Luc. 10.22 2. Tim. 2.4  Mary made the best choice. Fourthly by resemblance. No man marcheth well on in the spiritual warfare; which entangleth himself with the things of this world.  
In the second place it is clear. First by the condition. 
1. joh. 2.13.  If any man love the world, the love of the father is not in him. Secondly it is clear by an impossibility. 
Matt. 6.24  For no man can serve two masters God, & Mammon. 
Apoc. ●.  Thirdly from the judgement. For the luke warm, god will speve out of his mouth. Lastly they that swear by god, 
Zeph. 1.5.  & M●lchom are abomination to the lord.  
In the third place it is clear from a distinction. For all the things in the world are of a threefold condition. Some things are so good, that god gives them to none, but to his own children, as Faith, & repentance, and so forth. Secondly some are so bad, that they are given to none, but to the damned as impenitency, hardness of heart, & the like. And some are of a mixed nature, as are riches, which are neither good nor bad in themselves, 
August. ad Bon●faciū Epist. 70.  but as they are used, or abused, & these are given to good, & bad. To the good lest these things should be thought to be evil, and so they were given to Abraham, & they are given to the bad lest these things should be thought to be the chiefest good things, 
Luc. 16.  & so they were given to the rich glutton. 
Rom. 12.1.  This is also clear by reason. For if we must offer our bodies sacrifices to god, much more our goods. For the body is better them raiment. 
Matt. 6.25. job 2.4.  And a man would give his skin for his life. Besides the godly know, 
Heb. 12. 2. Cor. 7. Psal. 102. 1. joh. 5.  that by the contempt of the world, they are delivered from the world's holdfast From the world's nothing. From the world's uncertainty, and from the world iniquity.  
Practice 1 The practice of this is first, of lamentation. Is it not a thousand pities that there are many merchants so desperate that set to sale their own souls. The covetous Merchant for money as did Demas. 
Ecce. 10.9. Hebr. 1●.  The wanton for pleasure, as did Esau. The imperious for ambition, as Alexander the sixth sold his soul for the popedom, & Absalon for a kingdom. And the wicked man for is own heart's lust, as did Ahab that sold himself to do evil in the sight of the lord. Is it not lamentable to behold other daingerous Merchant Adventurers who pawn their souls as did Noah David, & Peter. But let these take heed that they be as good husbands as they were by repentance or else they may pawn them so, that they may never redeem them. Again is it not also lamentable that some careless merchants will lose their souls; as carnal gospelers, do, & the like, Oh what a foolish thing is it to be careful to keep the chicken from the kite, the lamb from the wolf, & the dove from the vermin, & to be careless to keep our souls from the devil. O wretched condition of the sons of men.  
Practice 2 The second Practice is of difference Indeed there are some that are the children of this world, 
Luc. 16.9. Coll. 3.6.  children of disobedience, & children of iniquity who will sell the righteous for silver, 
Am. 2.6. Hosh. 10.9. joh. 12.36. Rom. 9.8. Matth. 8. 1●  & the poor for shoves, yea they will transgress for a crust of bread. But there are children of light, children of promise, & children of the kingdom, & these having god to their father CHRIST to their brother, the angels to their guard, the creatures to their servants, the holy ghost to their assurer, enjoy all things, 
1. Cor. 3.22  for all things are theirs, & they are CHRIST'S, & CHRIST is gods.  
Practice 3 The third use is of caution, Here see what S. James saith unto you Go to now ye that say to day, 
●am. 4.13.14.15.16.17  or to morrow we will go into such a city, & continue there a year, & buy, & sell, & get gain: whereas ye know not what shallbe on the morrow: For what is your life? It is even a vapour that appeareth for a little time, & then vanisheth away. For that ye ought to say ●if the lord will, we shall live, or do this or that. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, & doth it not, to him it is sin. And further that blessed apostle saith to the secure worldlings. Go to now ye rich men, weep, & howl for your miseries that shall come upon you. 
jam. 5.1.2.3.  Your riches are corrupted, & your garments motheaten: your silver, & gold is cankered, & the rust of them shallbe a witness against you, & shall eat your flesh as it were fire: ye have heaped treasures together for the last days.  
Practice 4 The last practice is of motion. The Egyptians sold houses, lands, & possessions to buy them earthly bread, what should not we sell to buy our heavenly Manna Make friends therefore of the unrighteous Mammon, that you may be received in to everlasting habitations. But if you will with judas sell Christ & neither for god nor goodness sell, 
Deut. 32.30.  or give any thing, then know, that god will sell you. How else should one chase a thousand, & two put ten thousand to flight, except their Rock had sold them, & the lord had shut them up? 
Esai. 50.1.  Therefore saith the lord, where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold for your iniquity have you sold yourselves, & for your transgressions is your mother put away. 
Psal. 44. 1●.  And David complains that when god is angry with a people he sells them for nought, 
joel. 3.1.  & takes no money for them. And joel saith that they have cast lots for my people, & have given a boy for a harlot, & sold a girl for wine that they might drink.  
Thus you see this noble merchant real chooseth rather to sell, then to be sold, that so he might purchase the price of his redemption.   

The fourteenth lesson.  
Yea this merchant is so resolute that he is not only ready to go with Christ, & contemn the world, but also is fully persuaded to sell ALL. He is no Agrippa to be persuaded almost to become a Christian. He is no Athan to ●oord up a wedge of gold, & a Babylonish garment. Nor a Saul to spare Agag, & the best things But he being come to the full persuasion of his faith selleth all. Whence the doctrine is That they which once come to the full persuasion of their faith do willingly consecrate themselves, & all they have, as holy, & heavenly, reasonable, & seasonable whole  offerings to god in Christ jesus.  
This is clear first by the degrees of saving faith. For the first degree of faith is a ground work, upon which we build a trust, and confident affiance. 
Hebr. 11.1.  Then we proceed to a reverend boldness having an advocate with the father jesus Christ our lord, 
2. Cor. 3.12 Phil. 3.3.  who is our master of requests in heaven. And upon these premises we come to a full persuasion at the last, 
1. joh. 2.1.  & conclude with Abraham in a full, & absolute persuasion of faith that god is able of stones to raise up children. Hence is our hearts filled with solace, our minds with rest, & our mouths with praise, how soever the lord deals with us. 
Exo. ●9. 18  Secondly this appears from the mystery or figure of the whole  sacrifice. For whether it were a ram or a lamb it must be tendered ALL. When Abraham was to offer up Isaac it was not a leg, or a limb, an eye, or a hand could serve the turn but ALL. Thirdly from evangellicall righteousness which must exceed, 
Mat. 5.20.  & surpass pharisaical, or else we shall never enter into the kingdom of heaven. Which righteousness is seen First in contrition of humility, by forsaking ourselves, 
Matth. 26.24. ●. Cor. 7.31 Mar. 10.25.  even all ourselves, by using the world as if we used it not, even all the world, & by untwyning the cable, even ALL the cable that so it may go through the eye of a needle. 
Matth. 3. Fides fiduciae.  Secondly this evangellicall righteousness issueth from faith of assurance that god is able to raise up children of stones, & they that have him for their assuerer are assured by their trust in the lord to stand fast as mount Zion for ever. 
Psal. 125.1.  Thirdly this righteousness produceth invocation in holy devotion. 
Reu. 3.17.  Not as the church of Laodicea doth in the Revelation saying I am rich, & want nothing, but as Christ hath taught us to pray how rich soever we are Give us our bread for the day. 
Mat. 6.  For what is our ALL, if god give not a blessing to every piece, & parcel thereof? upon which premises we conclude First by questioning what shall separate us from the love of god? & resolve at at last that nothing shallbe able to do it howsoever we are assaulted either with things above us, 
Rom. 8.35. & 39  or with us, or beneath us to withdraw us from it.  
The reason of this appears first from an Apostolical question. 
1. Cor. 4.7  What hast thou that thou hast not received? Hast thou gold, & silver? Haggai tells thee It is none of thine. Hast thou herds of cattle in thousands? 
Hag. 2. ●.  the Psalmist will tell thee they are the lords? 
Psal. 50.10  Hast thou had riches, & now hast not? The preacher will tell thee that god is the ocean from whence they ebe, 
Ecc. 1.7.  & flow. Secondly from a diabolical suggestion. For the devil could say ALL this will I give then when he had nothing to give. But gods children acknowledge no such donor. Neither do they conceal the author of their wealth with Esau, nor the physician of their health with the nine unthankful lepers, nor gaze, & gape upon what they have as the Israelits did upon their Manna ask Manhu what is this? not enquiring who gave it, neither do they arrogate to themselves part, & divide stacks with god, or challenge the whole, but do acknowledge their all to come from the author, & Ocean of ALICE, & to it they return their ALL again.  
Thirdly this appeareth from the selling of Christ for he was sold ALL that he might redeem ALL his. Suffered in ALL. In ALL his body, yea in ALL his humane soul. It was ALL heavy even unto the death. Yea the jews sought it in ALL his parts to find it. In his brains by the crown of thorns, in his blood, in his heart, thus was he made an ALL  offering for us ALL. Shall not we render to him then our ALL? Especially when he requires ALL, saying Son give me thy heart which if thou give, thou givest ALL for that will draw ALL. Indeed if Satan hath tempted our hearts to keep back part of the price as he did the hearts of Ananias, & Sapphire then have we no part nor portion in this business. But gods children do assuredly know that ALL their being▪ & well being even ALL their best being is in the creator of ALL things. To whom they tender, not part 〈◊〉 tributaries, but ALL as votaries to their heavenly master.  
Practice. 1 The use of this is first of Answe●● unto certain questions that seem to contradicte this doctrine. First of the Papists who do magnify evangellicall counsels whereby they say that we may perform more than god hath commanded us, & these they call vows of perfection as voluntary poverty, perpetual continency, & vowed obedience. Therefore they urge that which our saviour spoke to the young man sell ALL thou hast, & so forth Mathewe 19.21. I answer that this mandate was personal, particular, & of especial trial. They object that of Mathewe the 10.9. Possess neither silver, nor gold. I answer that this mandate was temporal that the wealth of believers might not deuolue to Gentiles & infidels. Thirdly it is objected whether it be lawful for a man to sell ALL, & bring himself to poverty, & to give himself to prayer, & fasting? I answer from the wise man Proverbs the 5.15. give waters of thy cistern, but keep the fountain for thyself. But in three cases we must forsake ALL. First in an extraordnary vocation so did the apostles Mathewe 19.27. Secondly in case of the profession of our conscience, & day of trial Luc. 14.33. Matthew 19.29. Thirdly in time of persecution, famine & war Psalm ●2. Luck. 12. ●3. Acts. 3.45. But you will say then we pray you make us understand what is meant by the Merchant's selling ALL, that we may do the like. 
Affirmativae Christi leges obligant semper, non ad semper. Semper velle, non ad semper agere. Tho: Aq. Gulielmus de Sancto amore.  I answer First that all the affirmative laws of CHRIST do bind us always, but not at all times, Always to be willing, but not always to do it. As for example sell all, & follow me; That is with a preparation, of mind to leave all, & follow him, & in case aforenamed actually to do it. Again it is said, he that will lose his life shall save it. The meaning is not actually to lose it all times, but habitually always to be willing to do it in case of god's dishonour, & maintaining the integrity of faith.  
Thirdly it is said if any man cometh to me, & hateth not father, & mother, & his own life is not worthy to be my disciple. The meaning is not actually to hate, but habitually to be willing in a sober, & disposed moderation of mind to forsake the love of father, & mother, yea of a man's own life in case that they stand against the glory of god, & the good of his church.  
Practice. 2 The second use is of direction against begging, and ignorant friars. For it is more blessed to give then to receive. Which of those begging spirits may be compared in their voluntary poverty with rich Abraham for faith, with rich Job for patience, with rich joseph for chastity. Take direction therefore to be thankful for what we have, & to study to be rich to god in faith, love, & good works so if we have neither gold, nor silver, yet having nothing we shall possess all things. 
2. Cor. 6.10   
Practice. 3 The third use is of Expostulation wherein we may reason the case with the sons of men. First with the covetous who would have all, although he have the devil, & hell, & all into the bargain. Is not he the greatest Idolater in the world? Injurious to the whole trinity. For money is his maker. He speaks so. If I may attain to such a sum I am made, he makes it his redeemer to rid him of trouble, his sanctifier for if he have goods enough he thinks he is good enough. He is also injurious to man. To his superiors for he sleights them, to his equals for he scorns them, to his inferiors for he tramples upon them. Injurious to himself in his natural life not affording himself diet, & apparel beseeming his place, nor sleep, & recreation meet for his person. Injurious to himself in his civil life, beloved heartily of none, truly hated of all, & most of all injurious to himself in his spiritual life never attaining to the knowledge of a true justifying faith, & the comfort of the full resolution thereof. In a word he is like unto a hog, & a meddler never good till he is dead, 
Esay. 30.14  & rotten, nor until the worms have his carcase, & an unthrift have his capcase. And as he was unsatiable to have the devil, & all, so shall he meet with two unsatiable things as himself, the grave, & hell.  
If I should reason the case with the prodigal that spends all in excess of royott both in drunkenness, & leawdnes what could he answer? Heretofore the proverb was he is as drunk as a beggar, but now the gallants, & gentery take it up. Heretofore boys would cry out at them in the streets as at some monster, but now it is cause of boasting. Heretofore they used to bow their knees in prayer, but now to drink healths till they are out of health. In lewdness also he hath spent his all, upon his whore, or harlot. All his body full of rottenness, All his wealth exhausted, & he himself brought to a crust of bread. All the powers of his soul corrupted, his strength weakened, his eyesight dimmed, his voice harsh, & pox, & penury his coat of arms. In a word he becomes a witch to all his wit, a thief to all his wealth, & a devil to his whole man.  
Practice. 4 The last use is of Motion God forgiveth us all our sins. If he should reserve our sin, 
Mat. 18.32.  & impute it unto us in what woeful estate were we? shall we serve him by halves? shall we not give him all? If a man would give all the substance of his house for love it would utterly be contemned saith the Spouse in the Canticles, 
Cant. 8▪ 7.  & without doubt if we love god with all our heart we will deny him nothing of all. Paul tells us that we are all concluded under sin, for we have all of us sinned Let us therefore make our peace with our all, that we may obtain all, then have we made the best bargain that ever we made in the world. For than we shall be delivered up in the kingdom by CHRIST to god the father that he may be all in all which god grant unto us all AMEN.  
Now are we come unto the last which is this Merchant's purchase. Blessed was his diligence, choice, constancy, skill, readiness, contempt of the world, & full persuasion to obtain so great a purchase for the text saith he bought it The learning whereof is this.   

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

Mat. 16.26  The truth of this appeareth First by Christ's question, For what is a man profited, if he should purchase the whole world, & lose his own soul? Or what shall a man give in exchange for his soul? This question poseth all worldly purchasers, all subtle exchangers. Secondly this appeareth by parable what did all those recusants gain which would not come unto the supper, 
Luc. 14.16  whereunto they were so kindly invited? One had purchased a farm another bought five yoke of oxen, even this they gained that they should not taste of that heavenly supper. 
1. Cor. 7. 29.3●.31.  Thirdly it is plain by apostolical exposition of that supper. But this I say brethren, the time is short. It remaineth, that both they that have wives, be as though they had none, & they that weep, as though they wept not. And they that rejoice as though they rejoiced not, & they that buy, as though they possessed not, & they that use this world as not abusing it, for the fashion of this world passeth away.  
In the seond place it appeareth by the rules of buying, & selling. First who sees not his own want, & therefore we buy. 
Rom. 3.  We all want the grace of god, & who would not buy it, if he sold all. Secondly buyers desire to have what they want for their money. But this purchase is offered without money, 
Esai 55.1. Phil. 3.8.  or moneys worth. Thirdly they buy for a great price what they would have yea we must account all things as dung to win Christ. Fourthly buying, & selling is by exchange. Properly in this, there is no exchange as is shown before out of Esay. 55. & 1. And Simon Magus was rebuked, that thought the grace of god was to be bought with money. Was it not a blessed exchange for us, when the ram was taken for Isaac, 
2. Cor. ●. 21  that is when he that known no sin, was made sin for us that we might be the righteousness of god in him? which caused Martin Luther oftimes to say in his prayers O god thou art my sin, & I am thy righteousness. If you shall ask of me how this exchange is made. I answer in a word. By faith, & the friuts thereof, prayer, & good works. For albeit we have nothing of ourselves to give, yet it hath pleased god to give himself in his son for us. By which free, & voluntary gift we purchase pure gold that enricheth us royal robes that cover our nakedness, & precious eye salve that maketh us see. The gold is our faith which is much more precious than gold that perisheth, both in brightness, price, & profit, as S. Peter speaketh? 
1. Pet. 1.7.  The garments where with we are covered, are the rich robes of our sanctification. 
Gal. 3.27.  For as many of us as have been baptised have put on Christ. Yea all the elect of god have put on the tender bowels of mercy, kindness, humbleness of mind, meekness, long suffering. 
Coll. 3.12.  For if we are not thus clothed with the robes of grace, our filthiness will appear to god, and we shall become abominable. The eye salve whereby we see what is it but the illumination of god's spirit whereby we see with Stephen heaven opened, Hear with Paul things that cannot be uttered by words, & at the last enjoy eternal rest with Lazarus in Abraham bosom. The reason of this appears from Solomon's Counsel. 
Prov. 23.23  Buy the truth, 
Apoc. 3.18  & sell it not, also wisdom & instruction. & understanding. Secondly from the counsel of an angel I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, & white raiment that thou mayest be clothed, & that the shame of thy nakedness do not appear, & anoint thine eyes with eyes salve, that thou mayest see. Mark what is said, he counselleth you, & that you may not distrust this counsel. 
Esay. 9.6.  The prophet Esay tells you he is the wonderful counsellor. Thirdly from the observation of all the godly in all the ages of the world. Some have stolen this purchase by doing good deeds secretly, & are rewarded openly. 
Matt. 11.12  Some have taken it by violence. For the kingdom of heaven suffereth violence by such as are importunate with god day, and night for it. Others barter for it by leaving friends, favours, all to have this purchase. Let all the great men of the world that think of nothing else, but of their purchasing rends, and revennews tell me what purchase can be compared to this The light whereof the word hath shown them, & the right whereof reason hath directed them in.  
Practice 1 The first practice of this is of estimation. For wherein is any purchase in the world to be esteemed as this, or compared with this? Either in respect of continuance, or the worth. The continuance of this purchase is not only for our life time, but endures till our death, yea & after our death. What purchase then is like this which brings to the penitent pardon, for sins past, present, & to come, which clotheth us with the obedience of Christ in the fullfilling of the law, which dignifieth us with the titles of the sons of god, & the brothers of Christ jesus, which guardeth us with protection of angels, & turneth all our crosses, & curses into blessings, gives us his spirit to be our life, makes our prayers incense in the nostrils of god, makes his own flesh which he took of us to be a pawn for us in heaven. Tell me o you purchasers of the earth what royalties of any earthly purchase can be compared to these? But this is not all It continues in death. For death is no death to such a purchase, but by a blessed exchange is made the way to heaven, yea, & after death it continueth for by this purchase our bodies arise again to life, 
Phil. 3.10.  & we have a royalty to judge the world, yea the evil angels, & at the last to fit together in heavenly places with Christ jesus. The word of it incomparable. For no less than all Christ is our purchase, & that also according to both natures. It is a fearful thing we know to fall into the hands of the living god, but now to fall into the hand of a god that died for us. It is comfort unspeakeble. Behold now them with the eyes of your precious faith your Christ in his humiliation redeeming you from hell, & the powers of darkness, & by his exaltation hath put you in possession of the kingdom of heaven by livery, & seizin in our own nature. 
Io. 14.2.  For he is go to prepare you a place  
Practice 2 The second use is of direction. If you shall ask me by what way you may obtain this purchase. I answer There is no other way but to confess that we are poor miserable, blind, & naked, & then we shall seek to supply our wants from this purchase. Secondly to know that all good is in this purchase for without Christ neither heaven, nor earth is any thing, nor men, nor angels, nor god himself is available to us without Christ.  
Thirdly we must detest that foolish fullness which the papists dream of, to be in the chest of the church, where in not only they conceive to be an over plus of Christ merits, but also of Martyrs, & saints, from, which treasure of the church the pope deriveth his plenary indulgences, & selleth those goodly purchases to the bewitched slaves of his Romish captivity But we know in Christ dwelleth all the fullness of the godhead bodily, & that no Romish miscreant hath any power to dispose of any of this fullness, but only the spirit of our god who is Christ's viceroy, & disposeth of this purchase a plentiful portion to save our souls.  
Lastly there must be an heavenly desire in us to be swallowed up of the love of god in Christ, & this is the means to obtain this purchase.  
Practice 3 The third use is of Expostulation. Tell you me all you great purchasers of the world, that join house to house; & lay field to field, till there be no place, & that you may devil alone in the midst of the earth, doth not a woe follow you at your heels. 
Esay. 50.8.  Tell me ye that spoil others, 
Esay. 33.  & are not spoilt yourselves the while, shall not others spoil you or yours, that the broken titles you have entered into, the mortgages you have received, & the forfeitures, that you have taken may bring woe unto you, that are at ease in Zion, & rich in the mount of Samaria. That your depopulations of countries, improvements of lands, rackings of rents, grindings of the faces of the poor, & other such like jesuitical practices (which you blanche with this saying) It is lawful for us to make the most of our own, though thereby you make the least of all men else that deal with you. That these things I say may be as bane, & bitterness, wrath, & wormwood to you, & yours, & that the old world of the jews both in their tabernacle & temple may utterly condemn you in their zeal, & earnestness for god.  
Practice 4 The fourth use is of entreaty. Wherein I desire every man that hath faith to examine it, & tell me if that man be not a stark fool which believeth an idle dream to be true Yet such is all the purchase of this world. Ask the Prophet Esay, & he will tell you chapter 29.8. Is not he a stark fool that doth give credit to a traitor, 
Seph. 1.8.  yet such is the world that betrays us with a kiss as did Judas, or that serveth such a master that cannot help him. For no purchase but this of heaven can deliver us. Is not he a madman that provideth snares to entangle himself, and goeth to drown himself, & endeavoureth to quench fire, not by casting on water, but oil; So do all the mad men of the world that covet to be rich with worldly purchases, & not with this. So Paul teacheth his scholar Timothy. 
1. Tim. 6.9  Yea is not a man possessed as it were with a lunatic devil which doth oft cast him into the waters of affliction, 
Matth. 17.  when he meets with many troubles in the world by reason of his purchases, & many unnecessary, & tedious suits in law which do miserably distract, & drown him, & ploung him into many, manifold, & manifest garboils, & turmoils both of mind, & body, goods, & good name. Is he not as it were possessed with a spirit of infirmity that bows him down still to the earth as the poor woman in the gospel? 
Luc. ●8.  Yea doubtless the spirit of blindness, darkness, & doomenes have possessed all such worldlings that mind only earth, & earthly things, & never think of this heavenly purchase.  
Practice 5 The last practice is of Motion▪ tending to resolution. I mention only two purchases at this tyme. The one made by Abraham the other by judas. Abraham's purchase was a sepucherir to bury in. 
Gen. 23.  It was the cave in Machpelah, & it cost him four hundred sycles which is 33.h h 6. s 8. d sterling. This was a blessed purchase It was the dormitory for the bodies of his tribe to sleep in, until the last trumpet should call them to heaven.   

Judas purchased to for thirty pieces of silver but it was a miserable purchase even an Acheldema a field of blood. 
Mat. 27.  But you (masters, & mortals) I hope now after all this that hath been said, will resolve, even all of you like real Merchants to remember that whereas god hath purchased you from the earth to be heirs of heaven, 
Apoc. 14.3.4. 1. Cor. 6.20.  & have purchased you from among men to be a choice people unto himself, & in a word hath purchased, & bought you with a price priceles, & peerless, as you have hard. See that you glorify god, both in your bodies, & in your souls, & think no price to dear to obtain so rich a purchase as this, even the pearl of bliss everlasting life through jesus Christ our lord, which god grant unto you for his mercy's sake, & the merritts of his son into whose saving mercies I recommend you, & commit you to the giudance of the holy ghost who may build further. To whom with the father, & the son be ascribed all praise, & all power, & all glory of us here, & of the universal church for ever, Amen.   
FINIS.