CONCLUSIONS of peace, between God and man: Containing comfortable meditations for the children of God. By W. Burton.  
LONDON. Printed for john hardy, dwelling in Paul's Churchyard at the sign of the tigers head. 1594.   

TO THE RIGHT HOnourable, Sir Richard Martin, Knight, now the second time L. Mayor of the honourable City of London, and master of her majesties Mint. T. C. All increase of honour in this life, and in the world to come, everlasting happiness.  
RIght Honourable, having heretofore received at your honour's hands many favours, altogether undeserved of my part, I have been studious along time how to show some part of my thankful mind for the same. But no occasion was offered me till now that this book coming to my hands to be printed without any dedication, and the author dwelling far off, I was bold (without his consent) to present it to your good lordship, aswell to show my duty and thankful heart towards you, as also knowing what favour your honour hath always borne to such men and their works. The Author is well known, and the treatise is sweet and comfortable, as your lordship shall find, if your great affairs will allow you time to peruse it. It resteth that I humbly crave pardon for my boldness, which I hope I shall the easilier obtain, if mine intent herein be rightly considered. Which is only to testify that I am not unmindful, nor unthankful in heart, for any benefit received. Humbly beseeching your lordship to accept it.  
Your honours most hearty and humble affectionate to command, Toby Cook.   
Prou. 7. 1. 2. My son keep my words, and hide my commandments with thee. Keep my commandments and thou shalt live. 
THis text containeth an exhortation to the faithful and diligent keeping of God's commandements, with a promise of life annexed thereunto. And the doctrine that is to be gathered from the same, ariseth partly from the manner of speaking that is there used, and partly from the exhortation. The manner of speaking is to be considered in the two first words, My son.  
Wherein is to be observed, that whosoever is the party that speaketh, he speaketh not like an Emperor nor like a king, nor like a judge, nor like a master, of his absolute power, I will and command, etc. But he persuadeth like a father, most lovingly and tenderly. He doth not say, My slave, nor my enemy, nor my servant, nor my subject, nor my friend, nor my brother, which is much: but he saith, My son, which is more; a name of love, and a title of the greatest love that can be.  
The love of a Prince is great, the love of a friend is great, the love of a brother is great, the love of husbands and wives is great, but the love of father and mother to their children, is like the love of jonathan to David: It is wonderful passing 
2. Sam. 1. 26  the love of Princes, the love of brethren, the love of neighbours, the love of husbands and wives, & and passing the love of women and all loves. For (saith Esay) can a woman forget her child? As if he should say, 
Esa. 49. 15.  it is impossible. Therefore he that here speaketh in the person of a Father, and saith, My son, persuadeth by all loves, and showeth that whatsoever he counseleth or reproveth, it is not of malice, or envy to hurt us, but of singular love and care to do us good.  
We are further to consider of two principal circumstances: one is of the person that spoke these words: the other is of the party to whom they were spoken. Now the question is not of his fatherly affection unto his children: for of that we are persuaded: nor of his fatherly authority over his children, for that is granted, nor of his children's duty towards him, for that is acknowledged: but now the question of his person, and who it is, that here saith, My son, that he might be reverenced: and who they are to whom this title of Sons doth belong that they might not neglect to do their duty.  
If thou knewest (saith the Lord jesus to the woman of Samaria) who it is that saith unto thee give me drink, thou wouldst have asked of him, 
joh. 4. 10.  and he would have given thee water of life. So if we knew who it is that here saith, My son, and giveth counsel like a father in matters of this life, we would ask of him, and he would give us counsel to eternal life.  
Let us know then who it is that saith, My son, whose voice is it? what, is it the voice of God or of man? is it from heaven or from earth, or from whence is it? For the better finding out of this point we are to consider that as these names of Father and Son be often used in this book of Proverbs, so they are not always the words of one, and the self same party. They are sometimes to be understood of God and of his Church: as in the 1. chapter, verse 8.  
They are sometimes to be understood of Solomon and the members of God's Church, as chap. 4. ver. 1. They are sometime to be understood only of David the father of Solomon 
1 Chro. 28. 9  the son of David, as in cha. 4. verse 3. 4. Sometime they are the words of Bethsheba, salomon's mother unto Solomon her son, as in chap. 30. ver. 1. But most commonly they are the words of God and Solomon together, and are spoken to the members of the Church in general, and so they are to be understood, when there is no manifest difference, as there is in the places before mentioned.  
In this exhortation, these words My son, are to be taken as the words of God the common father of all his creatures, but especially of his Church in general, and they are also the words of Solomon a notable instrument in the Church of God, My son, saith God, & my son saith Solomon: for this is God's word, though salomon's writing, because Solomon writeth as the holy Ghost inditeth, My son, saith God, by the ministry of Solomon, naming no body, because he speaks to every one that will follow his counsel, of what nation, or of what country, or of what language, or of what years, of what estate and conditition soever he be, My son, saith Solomon in the person of God, naming no body, yet speaking to all that shall either hear or read his writings, that at the very entrance, (the doors being of love) they may be in love with the whole frame of his counsel, & have a delight to dwell therein. My son, saith God, by the ministery of Solomon, that we might perceive what love he beareth to us, and know what duty we bear to him: My son saith Solomon in the person of God, to teach all teachers with what affection to teach the Lords people, and to show all hearers what account they must make of their teachers. My son, saith God, to teach us that all his care is to do us good; and if we follow his counsel, it is the better for ourselves, he is never the better for it: and therefore that all our care and study must be to advance him, and to direct all our actions to his glory, as he hath directed his glory to our good, So that these words My son, are to be considered after a double manner of speaking; First as spoken by God the first author of them, next as proceeding from Solomon the minister of God, and so much briefly for the persons by whom they were spoken.  

The persons which are called sons.  
NOw we are to consider of the persons that are called by the title of sons, and because God is first in order, we will first see of whom he speaketh, in this place, when he saith, My son, for many be called the sons of God, in the scripture, and they are of three sorts, some are by nature the sons of God, some are by adoption the sons of God, and some for their excellency, are called the children of God. By nature, none is the son of God, but jesus Christ only, who was begotten from all eternity, of his father's 
joh. 1. 14. Pa. 2. 7. Pro. 8, 25.  nature, and substance. By adoption all the faithful are his children, whom God hath elected, before all worlds, that he might call them in his time appointed by the lively preaching of the Gospel, and the effectual working of his spirit in their hearts, unto the blessed and certain hope of eternal glory, in the kingdom of heaven, being first justified by the righteousness of the Lord jesus christ, the natural son of God. These are called sons by adoption, or made sons, which before were no sons at all. As if a king should take in a beggar, nay a traitor and make him his heir, even so did God with us, and such favour did he freely show to so many of the sons of Adam, as it pleased him to adopt, and to make his children, wherein appeared the wonderful love of God to us ward, of which S. john speaketh, by way of administration, Behold, (saith he) what love the father hath given to us, that we 
1. joh. 3, 1.  should be called the sons of God, as if it were to be wondered at, and not to be expressed.  
The Angels are called the children of God. job 1. 6. & job 2. chap. and 1 verse. When the children of God stood before the Lord, Satan came also and stood amongst them. etc. And they are so called, partly for their excellent state and condition, but principally, for their willingness and readiness, to do the will of God.  
Sometime also the Lord is called our father, in respect of our creation only, as in Mat. 2. 10. Have we not all 
Mal. 2. 10.  one father? hath not one God made us? and in Esa. 64. 8. But now thou O Lord 
Esa. 64. 8.  art our father, we are the clay, thou art our potter, & we are the work of thy hands. So Adam is called the son of God by immediate creation, in the 3 of S. Luke. the last verse. In this respect God is a common father not 
Luk. 3. last.  only to all his creatures in general, but to the very reprobate also, for he created them also, and he made them good saith Solomon, but they found out many inventions, but we shall never find that God vouchsafed to call any reprobat in the scripture, by the name of his son. Non tam praestanti reprobos dignatur honore. He did never honour them with so excellent a title. Many are so called and so accounted amongst men, which do judge only by the outward appearance, but when they come before the Lord, whose ways are not our ways, and whose thoughts 
Esa. 55. 8.  are not our thoughts, the case is altered. If any shall object and say that there is never a father without a child, and that they be relatives, and therefore seeing as God is called a father of the reprobate, in respect of creation, the reprobate may at the least be called the sons of God, though they be not the sons of God, as the elect are: they are to know, that some are called fathers in the scriptures, Metaphorically, which were but the first inventors of things, and in that respect they are called fathers, as jabal the son of Adah, the wife of Lamech is called 
Gen. 4. 20.  the father of such as dwell in tents, for he was the first inventor of tents. And jubal his brother is called in 
21  the next verse, the father of such as play upon the Harp, and upon Organs or pipes: shall we therefore call the tents Iabals children, or must the organs and pipes be called the sons of jubal.  
So God is called the father of the reprobate, because he first created them, but yet they can no more be called the children of God, than the tents might be called the children of Iabal, or the harps and organs the children of his brother jubal.  
But when the scriptures do speak of God, as he is a father not only by creation, but also by adoption, then is the title of sons also therewithal bestowed upon those whom he hath created, because he hath also adopted them to be hairs of his kingdom through Christ, but it is limited only to the elect, which do receive him by faith, as in john 1. 12. As many as received him, to them he gave prerogative, to be called the sons of God.  
So doth the Apostle Paul also restrain the title of God's children only to the godly. As many as are led by the spirit of God (saith he) are the sons of God. And because the reprobate 
Rom. 8. 14.  and all hypocrites will boast of the spirit, as well as the children of God, as Zidkijah said he had 
1. Kin. 22. 24.  the spirit of God as well as Michaiah, therefore the scripture hath put a difference between the gifts of the spirit, and the spirit of sanctification: for Saul may have the spirit of 
1. Sam. 11. 6.  God, that is, some gifts and graces of God's spirit, as knowledge, judgement, courage, strength, policy, wisdom, wealth, etc. as the wicked and thereprobate may have, to their condemnation, but the spirit of sanctification or holiness, which worketh newness of life, and changeth both the affections within, and all the actions without, that is proper only to the elect children of God indeed.  
And lest any should deceive themselves, The Lord jesus hath laid down an everlasting rule; By their fruits you shall know them. And 
Math. 7. 16.  the fruits of the spirit (saith S. Paul) are these, Love, joy, Peace, Long-suffring, 
Gal. 5. 22. 23. 24.  Patience, Goodness, Gentleness, Faith, Meekness, Temperance, etc. Against which there is no law that is to condemn them: for they that are Christ's have crucified the flesh with the affections and Iustes. But there is a kind love, and joy, and peace, and suffering, etc. amongst the children of darkness, because Satan in his members can counterfeit whatsoever God doth command, and there is amongst the members of the Church malignant in show, whatsoever the church of God militant have in truth, when Satan doth change himself into the likeness of an angel of light, it is a hard thing to discern the one from the other: therefore hath the Lord joined his word and his spirit together, by which as by a true tuchstone, all false love is discerned from true love: and all false peace and false joy, is tried from true peace and true joy, and so of the rest: and therefore is the word called the sword of the spirit, because it doth not try 
Ephes. 6. 17.  nothing, nor work any thing ordinarily but by the word of God. And last of all, lest Satan should abuse & delude the children of God, with the manifold corruptions, imperfections, and rebellious thoughts of their hearts, and make them conclude thereupon, that they have not the spirit of God. They are to know that the spirit of God in the elect is not always felt in themselves, nor perceived in them by others in a like measure, but it is in them as the sun, which sometime shineth and sendeth forth her light, dispersing the clouds, and sometimes again is hidden under the clouds. It is in them as the ebbing and flowing of the sea. It is in them as the waxing and waning of the Moon. It is in them as the fire when it is kindled, and when it is raked up in the ashes. And it is within them, as the sap of the tree is in Winter and Summer, sometime in all the branches, and sometime gone to the root.  
And as the elect are like Trees planted by the water's side, which do bring forth fruit in due season: 
Psa. 1. 3.  so the same trees have both a summering and a wintering: a spring time, and a fall of the leaf: when winter come they seem as though they were dead, but in summer they shall wax fresh and green again. The fruits of the spirit in the elect children of God, are likewise like the fruit of the tree, which is first in the sap only, than it cometh into buds, and then into blossoms: whereof some are smitten with blasting, some are nipped with frost & cold, & some are eaten with worms; but if they escape all these, then from blossoms they come to be appls: and at the first they are green and lovely, and many do lust to eat of them, but they are still hard and harsh, but in time they come to their full growth. And when they are ripe, then are they either shaken down with the wind, and swine devour them, or beaten down with cudgels, and thieves do steal them; or if they be fairly gathered, yet are they plucked from the tree that hath borne them, then are they bought and sold: whereof some perish, and are cast out of doors: the fairest and the sweetest, is brought either to fire to be roasted, or to the board to be pared and cut in pieces, and so to be eaten: then the tree is naked and seemeth to be dead, but the next spring doth fetch all again. So are the fruits of the spirit in the adopted children of God, first in the sap of faith only which is hidden in the heart: than it cometh into good thoughts, then into good words, then into good works by degrees: but many times they are nipped and smitten in the bud or in the blossom: that is either in thoughts, or words, that they never come into works. The works likewise of the godly are at the first fair and fresh, but yet hard and harsh: and when they are come to any perfection, they are either wind-shaken and devoured by beasts, or smitten with persecution: then are they bought and sold, and every man handleth them as they list. In a word, the fairest, the pleasantest, and the best of our works must be pared and picked for dainty mouths and queasy stomachs, and in the end consumed of all, and then are our labours come to their perfection, whether they be of Church or commonwealth, and then do many of God's children think themselves naked and dead, but there is no cause why they should: for as all that fruit when it is so and so handled, do prove that sap is in the tree; so all the fruits of the elect, whether they perishin the bud, or in the blossom, or in the ripening, or howsoever they be handled: yet they prove that the sap of God's spirit is in them, and the next spring of God's grace will fetch all again. But then they doubt of themselves because perhaps they have not so much fruit as they had, or so much as others have: but there is no cause why they should doubt of themselves: for though they have not so much as they had, yet it is as good, and sound as that which they had, it is not counterfeit and feigned, but it is in truth that which it seemeth to be, and so long they may care, but they need not to fear the want of God's spirit in them: for it is not so material, how much faith, or how much zeal, or how much love, or how much patience a man hath; but how good faith, how good zeal, how good love, & how good patience a man hath: whether the faith, love, zeal, etc. be true, or counterfeit, from the heart, or in hypocrisy, must be the question. That as men say of fruit, this is but little, but it is good; here be not many of them, but those that are of them are very dainty, they are right of such and such a kind. So the children of God may say, My faith is but little and weak, my love is not so much as I would it were: my zeal is but little, and my patience is but small: but it is true faith, and true love, and true zeal, and true patience, even from the very heart root without dissembling, O Lord increase it and strengthen it. And thus much for the difference between the children of God by creation only, and the children of God both by creation and adoption. And thus much of the spirit of God, both in the one and in the other.  
Now let us come to the matter in hand. We have heard who be called the sons of God. how this title is given to the Lord jesus, how to Angels, and how to men hath been also declared, but to imagine that in this place it were spoken to the Lord jesus, were no less than blasphemy, because he was ever without sin, and to inquire, whether it were spoken to the Angels or no, were vain curiosity.  
Now if it be man to whom the Lord saith, My son, as it is indeed, O Lord what is man, that thou dost speak so kindly to him? or the son of man that thou dost so regard him. Again, if it be spoken to man, how art thou O Man, gotten into such favour with God, which sometimes thou hadst lost? How happy and honourable are those men, which are the sons of God. But is it spoken to me in deed? what, to sinful and miserable man? and are the sons of Adam among the sons of God, as Saul was amongst the prophets, is the prodigal son come home again? is it for him that such costly robes are brought forth? and is it he that his father went out to meet, and so lovingly embraced? is this he whom he saluted with such sweet kisses, and tears of joy? was it for him, that the fat calf was killed? and is all this feasting and rejoicing for his return, as though he had never offended? surely so it should seem. But what shall man now give unto God, for so great love and favour, or how shall we show ourselves thankful, for such kindness undeserved? Surely this is the Lords doing, and it is wonderful in our eyes, but that our profit may increase to the further instruction of our judgement, and comfort of our faith, we will by the grace of God, set down certain points, to consider of, and by this text to be examined. First we will consider how or by what means we are come into this favour with God, and how we are come by the knowledge thereof. Secondly we will see the excellency of the children of God above other men. Thirdly we will inquire what duty the children-of God do owe unto God their heavenly father, whereby they may show themselves thankful for such favour restored. Fourthly we will consider, why the Lord both here and else where useth these words, My son, Last of all we will see what may be gathered from them as they be the words of Solomon.   

How we are made the sons of God.  
NOw touching the First point, if we be the sons of God, than God is our father, the church of god is our mother, the members of the church be our brethren, and the kingdom of heaven is our inheritance. This purchase the father hath bestowed upon us, the son hath bought it for us, and the holy ghost hath sealed unto us. Of this covenant God is the author, the son of God is the purchaser, and the spirit of God is the certifier. It is freely granted, it is fully discharged, it is certainly assured, and shall be for ever possessed. This prerogative as it is great, so the first cause thereof was the infinite love of God, in his son jesus Christ. It is the free gift of the father, so saith the son, Fear not little flock, it is your father's pleasure to give you a kingdom. It is the free gift 
Luke 12. 32.  of the son, so saith the Lord jesus, My sheep hear my voice and follow me, 
john 10 27. 28.  and I give unto them eternal life. It is also the gift of the Holy Ghost, so saith the prophet David, Lord let thy good spirit lead me into the land of righteousness, 
Psa. 143. 10.  and therefore it is no way merited or purchased by ourselves while we live, nor gotten by any friends for us, when we are dead, (as Papists teach) for nothing can be more contrary than these, To have it of ourselves, and to be freely given of God.  
The evidence or assurance which we have to show for this privilege, is God's promise, which is surely ratified in heaven, by the eternal decree of the holy Trinity, as it were, by an everlasting Act of Parliament, never to be repealed, whereunto the father, the word, and the spirit, do bear sufficient witness, If therefore we receive the witness of men, the witness of God is greater. The records of this charter & promise, are left among us here upon earth, in the written word of God, contained in the books of the old and new testament, whereupon all the faithful must rely, as upon their father's last will and testament, and these we are all commanded to search because they bear witness of the love of God in Christ to our eternal salvation. Therefore if any forsake this foundation, to build upon revellations and dreams, (as Anabaptistes do) or upon men's traditions (as the Papists do) or upon the persuasions of their own hearts (as Atheists do) what do they else but build upon the sands? The proclaimers and publishers of high prerogative, are pastors and teachers 
Eph. 4. 11. 12  which are appointed to be ministers of the Gospel, truly sent of God, and lawfully called of God's church, 
jer. 23, 32.  whose badges are knowledge and holiness, whose feet are beautiful, because they bring the glad tidings 
Esai. 52.  of peace.  
The seals of this charter are either outward or inward. The outward seals are the Saeraments of Baptism, and the lords Supper, duly administered according unto Christ's holy institution. The inward seals are two, one is the spirit 
Rom. 8. 16. Esa. 4. 30.  of adoption, which beareth witness to our spirits that we are the sons of God, and sealeth up our hearts to the day of redemption. The other is a good conscience in all things, desiring to live honestly, 
Heb. 13. 1●.  whereby we know that the spirit of God is in us.  
The hand by which we receive it is faith, the closet wherein we keep it, is the heart, and till the soul may fully possess it, she must lie at the anchor of hope, and so much for the first point.   

The excellency, pleasures, and beauty of God's Children.  
NOw let us take a little view of the commodities and benefits which belong unto this charter, and privilege of being the sons of God, and then shall we see the excellency and dignity of God's children, above all other which be not the children of God. Their excellent estate and condition doth partly appear in the very names and titles that be given them in the word of God, where they be called, the citizens of the heavenly jerusalem, a royal priesthood, a kingly generation, the beloved of God, the spouse of the lamb Christ, the signet of the Lords right hand, the apple of his eye, the anointed of God, the friends of God, the brethrenand sisters of the Lord jesus, his love, his dove, and his undefiled, the body of Christ, the lords vineyard, his holy ones, the saints of God, the servants of the most high: and that which passeth all the rest, the sons and daughters of God. Now (as David said when he should have married Saules daughter) Seemeth it to you a light thing to be a kings son, seeing that I am a poor man, and of small reputation? So seemeth it to any, 
1. Sam. 18. 23  a light thing to be sons and daughters of God the king of all kings, seeing we are sinful men, and of no reputation, but deserved rather eternal confusion.  
It is a great matter (as it seemeth by David's words) to be a king's son, but he that is son and heir to a 1000 kingdoms, or 1000 worlds, if it were possible, cannot compare with the sons of God, if they were as naked as ever job was, or as poor as ever was Lazarus. The sons of Princes are in great account with men, but the children of God are in account with God and man. The children of princes are attended upon by noble men, and guarded with strong men, yet both but men whose breath is in their nostrils, and their hands cannot accomplish the devise of their heart. The children of God are attended upon by God himself, whose eye is always over the righteous, and they are guarded by the angels of God, who for their swiftness are said to have wings, for their readiness, they are said to stand in the presence of God, and 
Psal. 34 15.  for their strength incomparable, or else ask Senacharibs host. 
●. Kin. 19 35   
The pleasures of the sons of men are such as the world doth afford, carnal security, worldly prosperity, fleshly delights, beastly sensuality, with pride & ease, fullness of bread, and such like; the pleasures of the children of God is such as the world can neither give nor take, as the louc of righteousness, delight in the law of God, patience in affliction, love 
Psa. 16.  of the saints which excel in virtue, and such like.  
The riches and treasures of the sons of men are gold and silver, houses and lands, lordships and manners, rents and revenues, and such like, which thieves may steal, or moths may eat, or rust may fret, or fire may consume, or water may overflow, or time may wear, or death may end, but the riches and treasures of God's children are, the word of God, God's favour, forgiveness of sins, freedom from hell and the devil, liberty with the saints, the spirit of contentation, peace of conscience, continual joy in the holy Ghost, and a kingdom of glory in heaven, & such like, which no thief can steal, no rust can fret, no fire can consume, no water can drown, no plague can infect, no time can wear, nor death can end. The ornaments which the children of men have to commend them unto the world, they are of the world, and such as the word doth like of, as gold and silver, silks and velvets, jewels and precious stones, sumptious and rich attire, beautiful faces, comely bodies, ripe wits, smooth tongues, etc. These are also bestowed upon many of God's children, but they have better ornaments than these. Their lives are adorned with holiness, and righteousness, with 
job. 29. 14.  virtue and religion, their bodies are attired with chastity and sobriety, their frontlets are modesty and shamefastness, their robes are gravity and wisdom, their bracelets are mercy and compassion, their words are the words of grace, their lips are the doors of knowledge, and their hearts are the storehouses of understanding.  
Before the world in themselves they are black, as though they had lodged among the pots, but before the lord, in Christ, they are white as the Lily, and comely, as the curtains 
Cant. 1. 4.  of Solomon. Behold (saith Solomon) the beloved of Christ is fair, yea behold she is fair indeed, her eyes are 
Cant 4. 1. 2, 3, ●, 5, 7.  like the doves, her hair is like the flock of goats, which look down from the mountains of Gilead: her teeth are like a flock of sheep, in good order, which go up from the washing, her lips are like a thread of Scarlet, & her talk is comely, her temples are within her locks, as a piece of Pomegranate, her neck is as the tower of David built for defence, her breasts are as two young Roes which are twins, feeding amongst the lilies. She is all fair, and there is no spot in her. The love of Christ hath threescore queens 
Cant. 6. 7. 8.  and of damseles without number, to wait upon her, the dove of Christ is alone and undefiled, she is the only daughter of her mother, and she is dear to her that bore her, the daughters have seen, and counted her blessed, yea even the queens and concubines have seen her, and they have praised her, she looketh forth as the morning fair as the moon, 
9  pure as the sun, and terrible as an army with banners.  
The rich jewels of God's children are sweet fruits of the holy ghost, as love, joy, peace, long suffering, meekness, patience, temperance, 
Gal. 5. 22.  etc. for the spirit of God is in them, which is a spirit of knowledge and understanding, a spirit of council 
Esai. 11. 2.  and courage, and a spirit of the fear of the Lord, by which they are led as by the hand of God, by it they stand as by the staff of God, by it they are instructed as by the mouth of God, and by it they are corrected as by the rod of God.  
For want whereof the sons of men are most miserable, when they seem to be most happy, their abundance seemeth nothing, their liberty is bondage, their peace is war, their rest is sorrow, their health is sickness, and their life is death. Their 
Prou. 14, 13  laughter is but from the teeth outward. Their feasts are like the feasts 
Dan. 5. 3, 4, 5.  of Balthasar, and their honour is like the honour of Haman. They fear any 
Hest 7.  thing but not sin, they love any thing saving God, they joy in every thing, so it be not goodness, like the swine which had rather wallow in the stinking puddles of mire, than in a sweet bed of Roses. They sleep as a drunken man in the top of ship mast, in a mighty storm, in the 
Prou. 23, 34.  midst of the sea, their head is fraught with abundance of care, and their heart with continual fear. Their foes they hate, their friends they suspect, they trust no body, they have no joy of any thing they possess, they are a burden to themselves, their whole life is vanity, and vexation of spirit; when sickness cometh, they lie like blocks, they roar like Bulls, and they die like beasts, and as they served the Devil all their life time, so they look every hour when they shall go to hell. But the children of God are most happy, when they seem to be most miserable. Their penny seemeth a pound, their pound seemeth a 100 pound. In want they have abundance, in prison they find liberty, in sickness they have health, in war peace, in labour rest, in sorrow joy, in death life, and after death, they possess the kingdom of heaven. The reason is this, where the spirit of God 
2. Cor. 3. 17.  is, there is perfect liberty, where a good conscience is, there is a continual feast, and where the light of God's countenance doth shine, there is more joy of heart, than 
Psa. 47.  when corn, and wine, and oil, is increased. Can the children of the wedding fast, while the Bridegroom is with 
Mar. 2. 19  them? And can the children of God miscarry, while God their father is by them? The love of earthly fathers is transitory, and uncertain, like the love of Saul to David, but whom the Lord loveth, he loveth for ever. Worldly fathers do many 
john 13. 1.  times repent them of that which they bestow upon their children, but the gifts and calling of the Lord are without repentance. But what? do I go about to set forth the hid 
Rom. 11. 29.  honours, the excellent state, and the great privileges, of the children of God? which are given and bestowed, not according to the baseness of our hearts and affections, but according to the worthiness and honour of his majesty that adopteth? Verily all that can be said of them, is but a taste of them, and when we have done, we are to begin again, if we had the time of another world, and the tongues of men and Angels to help us.  
For who can measure the sea with aspoone? who can put the clouds into a bottle? who can gather the winds in his fist? who can number the sands by the sea shore, or who can reach the depth of the sea with his arm? let him that can do these things come forth, and describe the honours, the privileges, the riches, the pleasures, and the felicities of God's children, which are such as no eye hath seen, no ear hath heard, 
1. Cor. 2. 9  no tongue can utter, and no heart is able to conceive.   

What account we must make of God's children.  
But by this small taste we may learn in what account to have the children of God, because God hath them in so high account himself: for shall not we honour those whom God doth honour? shall any man hate those whom God doth love? or despise those in whom the Lord doth take delight? do not we love them which love our children, and do not our hearts and hands too, arise against them which misuse our children? And shall not God who exceedeth all fathers in love, much more love those which love his children? and shall not his heart and hand too arise in his heavy wrath and displeasure against such as misuse his children, either in word or deed? If we love any man, we love his children also, and for his sake we make much of them. If we loved him which begat (saith S. joh.) 
1. joh. 5. 1.  we would also love him that is begotten: That is, if we love God, we will love the children of God, be they never so poor and base in the eyes of the world. Therefore if we love not Gods children, we love not God himself, and if we love not God, we hate him, and if we hate him, how shall he love us? Alas to let pass the murderers and persecutors of the saints of God in other countries; how do we think to answer our rash judging and hasty condemning, our unchristian mocking and taunting, our privy nipping, or bitter jesting, our uncharitable censuring, and our hard dealing which we use one against another? and yet all professing one God, one father, one saviour, one religion, and all looking for one kingdom. Are we not all the sons of God, and children of the most high? How is then that one doth hate and hunt another, as though we were beasts, or rather fiends of hell?  
When joseph's brethren sold their 
Gen. 37.  brother joseph, they thought never to see him more; much less did they look to be told of their cruelty from his own mouth, but least of all did they dream of any such matter when they should go to Egypt for victual so many years after: but yet so it fell out contrary to all their expectations: And when they heard him say, (which was a ruler in Egypt) I am joseph your brother whom 
Gen. 45. 3. 4.  you sold, they looked one upon another, as men amazed, but could not tell what to say for themselves, such shame and confusion did cover their faces, such fear and dread was on every side: and their own consciences within them were a thousand witnesses against them. And is it not so with us, when we do evil entreat our brethren, do we not think that we shall never see joseph more? but we are deceived: for joseph our brother shall appear, not in Egypt, but in heaven, to our shame and confusion, if we repent not.  
Steuens persecutors shall see the 
Act. 6. 15.  face of Steven, as the face of an Angel. The rich glutton shall see Lazarus 
Luk. 16. 23.  in Abraham's bosom, when he himself shall lie languishing in hell torments. The jews which crucified the Lord of glory, shall one day look upon him, and see him in glory whom they pierced. And 
Zach. 12. 10  they which now set God's children at nought, because they are young men, or poor men, or more zealous, or more religious, or are not so profane as themselves, or will not run with them to the same excess of riot, shall one day see them set upon 
Math. 19 28  thrones to judge the nations, and them which hated them.  
Then shall the righteous stand in great boldness, before the face of such as have tormented him, and taken away his labours. When they see him, they shallbe vexed with horrible 
Wis. 5. 1. etc.  fear, and shallbe amazed for his wonderful deliverance. Then they shall change their minds, and sigh for grief of mind, and say within themselves, This is he whom we sometime had in derision, and in a parable of reproach, These are they whom we called fools and asses, puritan knaves, & beggarly rascals, This is he whom we hated, whom we molested, whom we slandered. On the other side also, This is he, (shall some say) whom we in the top of our own conceit, condemned for a time-server, and a formalist. This is the Church whom we schismatics took for no church at all, but in the pride of our hearts, and in the furious spirit of a preposterous zeal we counted no better than Sodom, than Egypt, than Babylon, than Baalamites, & not worthy the name of a church. Then shall many profane men say, We fools thought his life madness, & his end without honour. How is he counted amongst the children of God, and his portion among the saints? Full little do many think of this alteration, and how soon it may come who knoweth? Last of all, whosoever looketh for heaven after this life, 
Psal. 15. 4.  must while he live make much of such as fear God, saith the prophet, he doth not say if they be rich, or if they be in authority, or if they may pleasure thee, or if they be merry companions, etc. But if they fear God, we must make much of them, whether they be poor or rich, whether they go in velvet or in sackcloth, whatsoever they be by occupation or profession, or whatsoever we be ourselves: for the poor receive the gospel, saith our saviour, 
Luk. 7. 22.  that is, the poor are rich, if they be godly. And so much briefly for the excellency of God's children.   

The duty of God's Children.  
NOw let us see what God requireth of his children, whereby they may in some poor measure show themselves thankful to his Majesty, for this excellent estate whereunto he hath called them.  
As their dignity is great, so their duty must needs be great, because much is required, where much is 
Luk. 12. 48.  bestowed. Therefore look how many titles, so many duties; how much honour, so much obedience; and look how much the Lord hath abased himself to advance us, so much are we again bound to abase ourselves, that we may advance his glory, like Abraham, who the more familiarly the Lord did talk 
Gen. 18. 27.  with him, the more humbly he did cast down himself in the feeling and acknowledging of his own unworthiness. But what doth God require? or what shall we do? If I be your father, saith the Lord, where is my honour. Then honour is required, and God looketh to be honoured of his children. Honour thy father and thy mother, saith the commandment, that is, hear them and regard them, reverence and obey them, fear them and love them, maintain them and their credit to the utmost, defend their persons, and their honest quarrels, and take their part against all that rise up against them. If such honour be due to our earthly parents, which are but instruments of our good under God, what honour is due to our heavenly father in whom our Parents and we do live, and move, and have our being. 
Act. 17. 28.   
Every one will say that God is their father, and they are Gods children, God forbidden else they say, and yet many of them care not how little they hear his word except they may hear when they list, or from whom they list: Some say, urge doctrine, let application alone: some say, teach manners, but let doctrine alone; and some care for neither of both: some say preach mercy, & not judgement, we will hear the Gospel, but not the law, and some are indifferent what they hear, so that it doth not touch them. And most men are like ezechiel's auditors, that do hear as the people use to do, but with their mouths they jest it out, and as much reckoning do they make of the preacher & his sermon, as they do of a fiddler and his song, and not so much: for they will give him the hearing: but they mean to do still as they did, say God what he wil What do these men say in effect but thus much? O Lord we are content to be children, and thou shalt be our father, so that we may have what we will, and say what we will, and do what we will: like Naash 
1. Sam. 11. 2.  the Ammonite, who would make a covenant with the men of jabesh Gilead, upon condition that he might put out all their right eyes, and bring all that shame upon Israel.  
But what saith the Lord? If I be your father, where is mine honour? to show that they cannot be the children of God, which would so dishonour him, and bring such a shame upon him: therefore where is my honour saith God, if you be my children? In effect it is as much as if he should say, Why do you not listen to my commandments and obey them. Why do you not receive my instructions, and bear my reprehensions. But (as though I had no authority over you) will you cast off the yoke of my government? as though you were wiser than I, will you cast behind you all my counsels? As though I knew not what I did, will you censure and control me and my ways? will you appoint me how I shallbe worshipped? must all be as you will? Hiccene honos qui debetur mihi? do my children thus honour me? or am I a father unto such children? No saith the Lord, I am no father to such, except you will regard all my counsels, and obey all my laws, and that continually at all 
Deut. 6.  times, and faithfully in all places, and 
Psal. 119. 46.  constantly before all persons, and wisely according to all circumstances, you do not yield me that honour which is due unto me: therefore strive unto this, or else call me no more your father.  
Now if we could remember always with what titles of honour the Lord hath honoured us, it would make us ashamed to serve the world, or the devil, or ourselves in any thing. When some went about to persuade Nehemiah to fly, he (because 
Neh. 6. 11.  he was a Magistrate) answered and said, Should such a man as I fly? So when God's children are tempted by the world, or by the devil, or by their own hearts to commit any sin, or to go against their own consciences in any thing: Let them say as Nehemiah said, Shall such a man as I yield? shall the sons and daughters of the most high be so base minded, or so beastly affected? No, be ye holy, for I am holy (saith the Lord) to show that unholiness doth 
1. Pe. 1. 15. 16  no more become the Children of God, than God himself: how doth it then become the professors of the Gospel to be blasphemers of their father's sacred name, or to be common swearers, or liars, or drunkards, or whormongers, or usurers, or profaners of the lords Sabbaths? Then say thus with thyself; Should I be covetous, or malicious, or envious, or proud, or disdainful, as though my father were such a one, and loved such things? Should I be familiar with Athists, or Papists, or Belly-gods, or scoffers at religion, as though they were my father's friends, when they be his deadly foes? Should I carry two faces in one hood? Should I join hands with the enemies of God against his servants and ministers? Should I stop my ears when God speaketh? shall I disobey, when God commandeth? shall I venture when God forbiddeth? shall I presume when God threateneth? and shall I distrust when God promiseth? Is this a life for the servants of God, if not for his servants, much less for his children. If the children of God do thus lead their lives, how do the devils children live?  
A heathen man being asked, why he did wear such a long bushy beard, he answered, that so often as he beheld it, he might commit nothinn unworthy the gravity of the same, he would not be like a Tavern with a bush at the door, and no wine within. So now, if any man ask us, why God hath given us the titles of God's children, and why we are called christians, the church of Christ, the spouse of Christ, Citizens of heaven, and by such like names, of love and honour, let us answer (as he did) that so often as we remember our names and our titles, we might commit nothing unworthy the gravity and majesty of the same. And that is one special reason why every man hath his name given him in his baptism, that so often as we are called by our names, we might call to mind our baptism, and what we promised 
Note.  there? It should seem that the papists, & some Protestants too, which be popishly affected, do not remember what titles they have, nor by what names they are called, and therefore they must have puppets and images in their churches and houses to put them in mind of their duty to God, so some men's relion and holiness is all in their titles of God's children, and in the names of Christians, which only they retain, when all Christianity is banished, and is not this a shame for the sons of God?  
It is counted a shame for a citizen to go like a courtier, or for a courtier to go like a carter, but if a man put on woman's apparel, or a woman put on man's apparel, that is an abomination. And shall it not be 
Deut. 22. 5.  a greater shame, for the Citixens of heaven, to go after the fashion of the Courtiers of hell? And if it be an abomination for a man to go in woman's apparel, what an abomination is it before the Lord, for the children of light, to put upon them the works of darkness, and to cover themselves with iniquity as with a garment? and for the sons of God to go in that apparel which doth belong unto the children of the devil.  
When the Lord of life was put to death, there was darkness upon the face of the earth, the vail of the Temple rend, the graves opened, and the dead arose, and went forth, with other things which were seen afore, at the sight whereof the very enemies of Christ which watched him, were afraid for that they had done unto him, yea they were constrained to confess and say, Doubtless 
Mat. 27. 54.  this man was the son of God. So if we be dead with Christ our head, unto sin, as he was dead for our sins, there will follow a wonderful alteration in our lives. There will appear such zeal in professing the Gospel, such pity in relieving the poor, such patience in bearing the cross, such faithfulness in performing of promises, such charity in judging our brethren, such compassion in condemning malefactors, such love in reproving of faults, such mercy in forgiving offences, such sincerity in worshipping of God, such constancy in defending of the truth, such watching over all our ways, and such wisdom in winning men to God, that our very enemies which before did mock us, hate us, and perseeute us, shallbe constrained with shame enough to say, These were no doubt the children of God, these were good men, these were true professors indeed: for such fruits and effects do follow their profession, as are not commonly seen in the lives of others.  
Wherefore, to conclude this point. Let not the king go like a Kesar: Let not the captain run away like a coward: Let not the tree 
jud. 9, 9, 15.  lose his fatness, to do as the bramble would do. And let not a christian live like Antichrist: Let not believers live like infidels, nor let not the sons of God live like the sons of Satan: But, as in our houses, as in our apparel, as in our feastings, as in our furniture, in every thing else, we strive to have matches, and all our things suitable. So likewise, let us strive to have our titles, and our lives, our names and our qualities, our profession and our practice suitable and answerable the one to the other. Finally, let every one that calleth God his father, in the 
2. Tim. 2. 19  name of the Lord jesus, depart from iniquity, lest hereafter the Lord jesus bid him, depart with the works of iniquity. Hear be two departings. 
Mat. 25, 41. & 7, 23. Luke, 13, 27.  If we take the first now, we shall be free from the other hereafter: but if we will not hear now of a departing from iniquity, which we ought, we shall hereafter hear of a departing with our iniquity, which we would not. The first is somewhat painful, but it is infinitely gainful. The second is most fearful, and for ever intolerable. And thus much of the duty of God's children in regard of their titles.  
Now let us see why the Lord both in this place, and so often in this book of proverbs, doth use these words, My son, as also, why he doth not say, My sons, in the plural number, seeing he speaks to all the church in general; but, My son, in the singular number, as though he spoke but to one alone, that so we may make that use of them, for which they were left unto the Church.  
And lest we should think this to be more than need, we are to know, that as the holiest speaketh nothing in vain, so doth he not speak any word at all adventure, but in singular wisdom, and in most excellent order hath he handled every Treatise, and placed every sentence, every word, and every letter. To great purpose it is done, and ought accordingly to be considered: for, when heaven and earth shall pass, not one jot or tittle of 
Matt. 5. 18.  God's word shall pass: but every word of God endureth for ever, and shall remain as faithful witness in heaven, either with us, or against us in the day of the Lord: 
Psal. 119. 89  Then shall all God's arguments, and reasons, and persuasions be called forth to give evidence against us if they do nothing prevail now. Then shall every word of admonition, and every word of threatening, and every word of love, and kindness, and every title of honour and dignity come forth, and plead hard against all such as have turned the deaf ear unto them: yea they shall also cry loud for vengeance upon all those men which either in word or deed, have offered them any disgrace, especially amongst their friends upon the face of the earth like strangers of an other country, when they catch their foreign enemies within their own liberties, for every word of GOD is sent from heaven by God, as Ambassadors of a far Country one after another to deal for God. Therefore it shallbe wisdom for us to regard them now and to give them good entertainment, while they remain amongst us, or else when we travail into their country where they dwell (which will not be long) and think to find relief at their hands, they will then serve us, as we served them, and put us in mind of our discourteous dealing against them, when they were amongst us, as joseph told his bertherens of their cruelty, against 
Gen. 45. 3, 4,  him, when they went into Egipte, for succour, where he bare rule, and they had nothing to do, than were they both afraid and ashamed, and so shall we be too, if we do not repent.  
Well go to then, we will not lightly pass over this preface, as we have done, as if they were but words of course, for there is more in them then we think there were, for in deed, there is more contained in these two words, My son, than (some think) can be gathered out of two chapters, yea ij books. I will not say the whole book of God, but let us see, why the Lord useth to speak so unto miserable men, and why he speaketh in the singular number, as to one alone, when that which he saith concerneth not only one man, but the whole church of God, that we may also use them to that end, for which they were set down.  
Surely the Lord of mercy, (knowing where of we be made, and seeing 
Psa. 103. 14.  that we are but dust, full of weakness and corruption) frameth himself in his word to speak accordingly. And albeit, he sometime uttereth himself in fearful words of might and majesty, to show his power and sovereignty over us, yet sometime again he speaketh as a tender father, alluring his children with sweet words of comfort, and encouragement, for if mount Sinai should still smoke, and burn with 
Exod. 20. 19.  fire, Israel would die for fear. If Moses should not cover his face 
Exod. 34. 30. 33, 35.  with a vail when he cometh from talking with God, they were not able to behold him, If the Lord of hosts should always send strong winds before him, to rend the mountains, and to split the Rocks in pieces, Eliah himself durst not come out of his cave, but if a still and a soft voice come after the wind, the earthquake, and the fire, then will Eliah begin to peep out, and 
1. King. 19 11 12, 13.  boldly to stand up, but he will not go beyond the entering of the cave, as bold as he is, and his face must be covered with his mantle too.  
Here therefore, and often in this book, the Lord of heaven and earth, speaketh no otherwise, unto his church than a father doth to his child, My son, (saith he) yea he taketh upon him the person of a father, and speaketh like a father most lovingly, kindly and alluringly, saying My son, partly to persuade us to hear our duty, partly to encourage and confirm us in the discharge of our duty, partly to comfort us, when we be in trouble for doing our duty, but principally to teach us, that whatsoever obedience we yield unto God, we must perform it with a sonlike affection, and whatsoever favour God showeth unto us, it cometh from a fatherly compassion. And lastly that all our obedience is accepted of him, and all his love, is bestowed upon us, only because we are his children in Christ, but for no cause of worthiness that is in ourselves.  
So that these words, My son, (proceeding from God to men) are words of persuasion, they are words of encouragement, they are words of comfort, and they are words of instruction: They are in a word like the tree of life (in the Revelation) that beareth twelve manner of fruit, every month; whose very leaves 
Reu. 22. 2.  do serve to cure the Nations.  
If any shall say, Can all this come out of these two words? I say to them, as Philp said in another case to Nathaniel, Come and see. 
joh. 1. 46.   
But are they not of power sufficient to persuade? Surely where the spirit of grace is, they are sufficient: for, when nothing can prevail with a child, the love and authority of his father shall prevail with him: especially, if the thing be honest and lawful which is commanded. One word of his father's mouth shall persuade more than 1000 of another.   

How these words, My son, do serve to persuade, and to move affection.  
NOw our heavenly father commandeth us nothing but things honest & lawful, neither can he command any thing else; for it is against his nature: but our rebellious hearts naturally do go against the hearing of them: therefore we had need of some orator to persuade us, and that might use some good arguments and strong reasons to move our affections. The Lord doth therefore become that Orator himself, but all the fine eloquence, and all the strong arguments by which he would move affection, are in these words, My son, as if he should say, If thou wilt hear no body, O thou rebellious person, yet thou wilt hearken to the voice of thy father; if thou wilt not regard thy Father which begat thee, and brought thee up, whom wilt thou regard? Thy father speaketh, hear him. I love thee with a father's love, therefore hear, I have a father's authority over thee, therefore hear me: I have a father's interest in thee, therefore regard what I say: I have a father's care over thee, therefore give ear unto me. If thou be my son, hear me, and if thou lovest me as I love thee, hear me. If thou hast felt the power of my love, if thou have tasted the sweetness of my love, If thou have known the greatness of my love, which I have shed abundantly upon thee, when I gave jesus Christ for thee, I know thou wilt not stop thy ears, but wilt both regard me and obey me, whatsoever reasons or persuasions thou hast received, or mayest receive of the world, or the devil, or thy own false heart, to the contrary. Now when the Lord would speak all this in one word, he saith, My son: Therefore let us remember that GOD calleth us sons, and we call him father: for we say, Our father, etc. and it sufficeth. Nay more (saith the Lord) Remember that I call thee not only a son, but my son: and remember that thou have not only a father, but that I am thy father, no man, nor Angel, nor any person of mean estate, but the almighty God of heaven and earth, the King of kings, and Lord of lords, even the King of glory, and the Lord of hosts, mighty in battle, whose 
Psal. 24. 8.  glory is infinite, and his Majesty is incomprehensible, who filleth the earth with the riches of his mercy, 
Psal. 104. 24. Psal. 8. 1. 3.  whose wisdom, power, and goodness doth shine in every part of the world, who telleth the Stars, and calleth them all by 
Psal. 147. 4. 9  their names, whose dwelling is in the Heavens, and the Earth is his footstool, at whose presence the Heavens and the Earth are moved, and melted, even such a one is thy Father, and if thou wilt not be moved when such a one speaketh and calleth thee his Son, than it goeth hard. Remember again that I am thy father, and such a one doth call thee his son, as might have forsaken thee for ever, but he did not, he could have destroyed thee in thy sins, but he did not: he could have made thee a prey to the devil, but he did not: he could have plagued thee with infinite plagues, but he did not, he could have shut up thy body and soul in the chains of darkness, in Hell fire for ever, but he did not. Again he was not bound to make thee his son and heir, yet he did it: he was not compelled to spare thee, yet he did it, he saw no reason why he should bless thee so many ways, yet he hath blessed thee many ways: thou couldst not persuade him, yet he was persuaded: thou hadst nothing to say for thyself, yet he was satisfied: thou wert his enemy, yet he became thy friend: in a word, thou wert the child of the Devil, and the heir of endless perdition, yet he made thee the child of God, and an heir of everlasting salvation, such a one is thy father: therefore if thou contemnest the words of such a Father, remember whom thou contemnest. I could press thee with my power, but I do woe thee by my love. I might have displayed my flag of defiance against thee, and have said my rebel; but lo, I have put out a flag of truce, and displayed my colours of love, when I call thee My son, Remember this, My son, and be persuaded. Thus we see how the Lord doth as it were adjure us by the love, and authority of a father, and by the love and duty of a son, to hear his word, and obey his commandements.  
Therefore do these two words, My son, run from one to another so often in this book of Proverbs, whatsoever matter almost he hath in hand. Father and Son, must go before as common Orators to get attention, and to move affection: to show us that if any thing will draw a man to God, it is the feeling and consideration of his love in Christ: and he that will not yield, when he is thus charmed, will he ever be won? And he that shall run from God, when he seethe the white ancient, with the colours of mercy and favour displayed, when will he come and humble himself to God?  
Therefore Solomon saith, That loving 
Prou. 22. 1.  favour is above gold and silver: meaning, that it is not only more worth, but that it is of greater force, and will bring greater matters to pass, and yet we know that money will do much: but is not the king's favour without his pay, better than the kings pay without his favour? and what good shall the goods of his subjects do him, without their hearts and good will?  
This knew the old counsellors of Solomon well enough, and therefore when Rehoboam (who succeeded Solomon) asked them, what course he 
1. King. 12. 7.  should take, to win the hearts of the people, they gave him counsel to speak kindly unto them at the first and they would be his servants for ever, meaning that some token of love, or show of a kind affection towards them, would more prevail with them, than any thing else. Shall the hope of Rehoboams love make his subjects serve him for ever, and shall not the assurance of God's love make us serve him, for ever? Shall the kind words of Rehoboam the king of Ifrael, win the hearts of his people for ever, and shall not the kind words of jehovah the king of heaven and earth, win the hearts of his people for ever and for ever unto himself? beside that Rehoboam had need to speak kindly to his subjects, or else it is the worse for himself, jehovah needeth not to speak so, for if we never love him, it is not the worse for him, but for ourselves, yea if we be righteous, we are righteous for ourselves, and if we all perish, God will not lose a 
job.  whit of his glory, shall we not then listen unto the Lord when he speaketh so kindly unto us, and hath displayed the flag of Truce, with, My son, the badge of love upon it. When God commanded Abraham to sacrifice his son Isaac, he was 
Gen. 22. 3. 10, 12.  ready to do it. So dear was the love of God unto him, but if all the world beside had persuaded him thereunto, he would never have yielded. God doth not command us to sacrifice our sons, but our sins, lest they sacrifice us, now if we think ourselves as much beholding to God as Abraham was, we will not spare them, though they be as necessary for us, as our right hand, or as profitable unto us as our right eye. If judas had been the child 
Mat. 27.  of God, as he was the child of perdition? would he have sold the love of Christ for 30 pieces of silver? no, nor yet for 30 thousand worlds, but so it is with all Hypocrites, and reprobate persons, (which are best known to the searcher of hearts.) They cannot be persuaded, that God is their father in Christ, their spirits are not assured by God's spirit, that God doth love them. They conceive of the Lord, as of their enemy, and therefore as they could never feel the sweetness of God's love, in their souls, so they can never afford him their love in their lives. Whereupon it cometh to pass, that the least temptation in the world, the least fear of man's displeasure, and the least show of pleasure and profit, do easily persuade them to do any thing against god, against his glory, against his word, and against his servants, as Baalam did, who served for the wages of iniquity. 
Num. 23.   
But the faithful indeed, hearing 
jud. 11.  God calling them his sons and his daughters, (having the spirit of sanctification, to assure them of their adoption, they (I say) do fall into the reckoning of God's unspeakable love in Christ, unto them, (howbeit not all at one time, nor always alike) & he that is not now, may be hereafter, but when they consider of it indeed, they do therewithal resolve with themselves, (in token of thankfulness) to serve the Lord, in righteousness and true holiness all the days of their life (yet still depending upon God by prayer) and herein (through God's grace) they are resolute, whatsoever dislike of men or hindrance in the world or danger to their own lives, they might purchase for their labour? And thus we see, what an Orator the love of God is. Therefore when the Lord saith, My son, let us look for no more eloquence, to entice us, nor reasons to persuade us, for hear is eloquence enough, & reasons enough, and learning enough, and fathers enough to persuade any man that hath the spirit of God in him, and whosoever doth not find the cords of God's love, and authority strong enough, to knit his heart unto the statutes of the Lord, he hath good cause to suspect himself as yet, that he is not the child of God.   

Why, My son, in the singular number, and not my sons.  
NOw we will see, why the Lord saith not My sons, in the plural number, seeing as he speaketh to all his children, but My son, as if it concerned but only one body. This is partly for the particular encouragement and confirmation of every one in his duty, and partly for the particular comfort of every one of God's children, when he shall be troubled for doing of his duty, for when the Lord in particular shall give every one his charge, then if any man be offended at him, he may show his warrant, and say thus, Sir the Lord did not speak generally to all, lest one should post it off to another, but he speaketh particularly to me, aswell as to another, and therefore I am discharged: for when the Lord speaketh indefinitely meaning none, he excepteth none. But in this particular kind of speaking, the Lord doth bind every one of his children in particular, wholly to serve him, and none else, so therewithal he giveth us to understand, that he hath a special eye and fatherly care over every one in particular, that is his child, and will surely protect and defend him as his child against all annoyances whatsoever, than the which there can be no greater comfort, whensoever the cross shall come.  
But we will first see, how they do bind us wholly to God, and afterward we will see how God hath bound himself to us and every one of us, if we be all his children, as I hope we be.  
Some think it lawful to serve God and the world too, to be of this Reiiglon and of that Religion too, to go to bethel the house of God and to Bethaven, the house of Idolitrie. To go with Barnabas and Barrabas, and to join with Simon Magus as with Simon Peter, & thinking themselves sufficiently discharged, if they serve God a little now and then, or if they keep their consciences to themselves, and give God their hearts, like Protestants at large, which think they need not hear a sermon, because they heard service, or they need not come in the after noon, because they came in the forenoon; or like the most, which think, when they have heard a sermon, they are then at liberty to do what they will, or like those men, which will hear a Mass, and worship the cross at the least, in other countries, that they may get commodities thereby, but they will keep their consciences to themselves, as our church Papists do here amongst us but all these men are deceived for no man can serve ij. masters. Therefore my good brother when any such temptations do begin to fawn upon thee. Remember that God doth here call every particular member of the church, his son, and to thee therefore he saith, My son, as if he should say, None may have any interest in thee, but I. Thou art mine, thou art not theirs, Thy creation is wholly mine, thy redemption is wholly mine, & thy preservation is wholly mine, and therefore I look that thy obedience, and thy service, and thy worship, and thy body, and thy soul, and all should be wholly mine.  
And good reason, for do we not owe all to him of whom we have received all? Of God we have received all that we have: for in him we live, and move, and have our being: 
Act. 17. 28.  do we not therefore own him our life our moving, and our being, even whatsoever we are, or whatsoever we have? And is it not reason that if a man hath bought a thing wholly, and wholly paid for it, that he should have it wholly to himself? how much more ought the Lord to have the whole service both of body and soul, seeing he hath bought all, and paid for all? Therefore now, we are no more our own men, but the Lords: therefore he saith, My son, As if he should say again; If thou hearkenest to any, hearken unto me: if thou believest any, believe me: if thou lovest any, love me: if thou fearest any, fear me: if thou obeiest any, obey me: if thou standest for any body's credit or glory, stand for mine: If thou dost praise any body's works, praise mine: and if thou returnest thanksgiving to any, return them to me, and to my use only: for now, by virtue of the league and covenant wherinto thou and I be entered, thy hearing is mine, thy faith is mine, thy love is mine, thy fear is mine, thy obedience is mine, thy praises are mine: in body and soul, and in every part and member thereof, thou must be wholly mine, and no bodies else, and therefore remember, that I do not call thee, Our son, as though some other were my partner in thee, but I call thee, My son, because I 
Esay 48, 11.  will not give my glory unto any other.  
Wilt thou be content that thy wife (as job saith) shall grind unto 
job. 31. 10.  another, when she is married wholly to thee? Thou wilt not. And will the Lord take it in good part if thou divide thy love between him, and another, seeing he hath married thee wholly to himself? No surely, he will not be served by the halves, he will be a sole father, and a whole father, or else no father, he will have thee his son only, or else no son at all: he will have all our service, or else none of our service. And if the devil hath any interest at all, he shall one day have interest in all, without repentance: for he taketh possession of the whole man by some one member of the body, or by some one affection of the heart, as men take state of a house by the ring of a door. And he keepeth possession aswell by the love of one sin (if it reign in a man) as by a thousand: even as men keep possession of a house, aswell by one man within, or a child, as by a thousand, if they be not expelled.  
God hath a remnant in Israel, 
1. Kin. 19 18.  more than Eliah knoweth of: but they are such as bow not their knees to Baal, neither do they kiss him with their mouths. If we do but hold up our hands to an idol (saith the Church of God in captivity) do we not deal deceitfully with God's covenant, and shall not God 
Psal. 44. 17. 20, 21.  search this out? yea though we keep our hearts for God (as we think) so jealous is the Lord over his glory, that he can abide no halting in religion.  
Again, My son, to teach us that we be not our own men, but our fathers, which is in heaven. If we be not our own men, but the Lords, than we must not be at our own appointment, but at his in every thing. To every one of his children, God hath appointed a place, & a standing, while he liveth in the world; to some in the Church, and to some in the commonwealth. Our whole task is appointed by God, how much and how long every one must work in his place, God must appoint: look how far every one is to go by his heavenly father's direction, so far must we go & no further. We must tarry till God doth send us, and no longer: and we must speak all that our father in heaven doth bid us, but no more.  
Moses must keep sheep, until 
Exo. 3. 12. 3.  God send him to Pharaoh, and then he must go to Pharaoh, be he never 
Exod. 4. 10.  so slow of speech: jonas must not go to Niniveh until he be sent; neither may he go to Tharsis, when he is sent to Niniveh: Saul must not touch 
jon. 1, 2, 3, 4. 1. Sam. 15. 9, 22  the Amalekites, until he be commanded: but when he hath his commission from above, he may not spare Agag though he be a king, neither any of the cattle, be they never so fit for sacrifice. Balaam must not go when God bid him stay, though the 
Num. 22. 12, 13.  king of Moab send for him: neither must he curse, when God doth bid him bless, if he might have mountains of gold for his labour.  
And when the Lord doth cast any office upon his children, than they 
Psa. 82, 6.  are not only God's Children, but also Gods officers, I have said ye are gods: that is you are of my appointing, and you are in my stead. And then the Lord saith to one, My son, thou art now my Magistrate to rule for me: to another he saith, Thou art now my Minister to teach for me: to another, Thou art now my Steward to give for me: to another, Thou art now my Captain to conduct for me: to another, Thou art now my Soldier, to fight for me, etc. But remember that you are mine still, and not your own, nor at any body's appointment, but at mine. And therefore, see that you govern as I have taught you: for your government is my government, See that you judge as I have appointed you: for your judgement is my judgement. See that you teach as I have prescribed, for your doctrine is my doctrine: and see that you fight when I bid you fight, for your battles are my battles.  
When our Saviour Christ saw 
Matt. 22, 21.  Caesar's mark upon Caesar's coin, he bade that Caesar should have his due: but so, as God also must not lose his right. If Caesar must have that which is marked out for Caesar, shall not God have that service, that worship, those officers, and such orders as he hath marked out for himself? verily if we give them, or change them with the world, or the devil, which have no right in them, we shall follow too, if we repent not.  
What shall we do then? why, what if the world say, give me thy heart? Say, thou mayst not; it is the Lords already. What if vain plays, and filthy speech would have me to lend them my ears? deny them, and say, that they are for the holy things of God. What iflying and deceit would have the use of my tongue, and sit in the door of my lips? tell them they are be spoken already, and truth must have the use of both. What if unclean thoughts come a wooing to thy mind? tell them that thy mind is for holy meditations, and therefore there is no place for them. What if uncleanness herself, desire but a nights lodging in thy body, and seat in thy heart, for love or for money? Tell her that thy body is the Temple of the holy Ghost, and thy heart is the Lords chair of state, and therefore let her love and her money perish together with herself. What if covetousness, or usury, or vainglory come? Whosoever come, shape them all the same answer, though they bring their friends with them to persuade thee, or authority to command thee: every one may not come into the kings Courts: every one may not presume into the presence Chamber; much less into the privie-chamber: but none may sit in the Prince's chair of estate, but the Prince only. Neither may the king's officers be at every body's commandment. Our bodies and our souls be the kings courts, all the members of our bodies, and all the powers of our souls, are the kings officers, wheresoever thou art, thou art 
Psa. 139, 7.  in his presence chamber, but thy conscience is his privy chamber, & thy heart is his throne of state. Therefore let not every one in, but let the fear of God stand in every corner, and at every entry, like the kings guard, and if any offer to come in, which have nothing to do there, let the guard tell them that there is no place for them, all is taken up to the kings use. If that will not serve the turn, thrust them out by the head and shoulders, and if they turn again upon thee, hue them in pieces, with the sword of the spirit, yea if thou find jezabel, in the kings chamber, cast her out at the windows, and let the dogs eat her, If Haman himself be there, cover his face and hang him up; for what shall such do, where the Lord of hosts should sit and reign.  
All this is in general, but now more particularly, suppose I be a man of wealth and countenance likely to bear office in the church of God, or in the common wealth, what if I be called to the place of a chief Maiestrat amongst the people, may I not refuse it? Thou art not thy own man, but the Lords, the calling is not man's, but Gods, therefore thou mayst not refuse it. But what if ease and self-love would persuade me to buy it for ever? Tell thy ease and thy self-love, that thou art not at their appointment, but at the disposing of thy heavenly father. If this be not sufficient, tell 
Gen. 25. 30.  them that Esau sinned in selling his birthright, and if thou shouldst sell away the government from thy shoulders, thou sellest not thy own right, but God's right, the churches right, the common wealths right, the Prince's right, the poor man's right, with the right of the widows, fatherless, and Orphans, for when God doth set a man in that place, all these have interest in him, therefore let no man buy it off, but rest upon God, lest he become more profane than Esau, but what if trouble and danger be like to follow? then say as Mordecay said unto Hester, 
Hest. 4. 14.  what canst thou tell, whether God hath advanced thee for the deliverance of his people? & what if thou say, as Hester said to herself, I will take it upon me, pray you for me, 
Ver. 16.  and if I perish, I perish, I am not at my own appointment, but at the appointment of my heavenly father.  
But suppose, that I be a minister of God, and set over God's people, to teach them the ways of the Lord may I not turn them over to another, if ease or profit do call me? surely no: for if thou be at God's appointment, thou must keep thy standing, & look to that flock over which the holy ghost hath made thee an overseer. 
Act. 20. 28.   
What if men's traditions would borrow a room in my study? turn them out, and tell them, that thy study is only for the law of God, but what if popular praise and vainglory would persuade me to make a show of painted eloquence, and human learning, tell them that thou art not set there to seek thyself, but God's people, not thy own glory, but the glory of him that sent thee.  
But imagine that I am a private man, and have a trade to live upon, and a family to look unto? then follow that, but what if I see things out of order in the church, may I not help to put them in order again? or may I not leave my trade and become a minister? Surely by prayer and supplication thou mayest help, but keep thy standing: for thou art not thy own man to forego thy place at thy pleasure. As for the ministry, it is to be born by such as have gifts and calling for it, as the Ark was to be carried by Levites, and not by Oxen. But what if the Ark be ready to fall, may not I step to and hold it up? Thou art not thereunto appointed. Therefore take heed Vzzah, lest thou fall thyself before the Ark. Therefore let 
2. Sam. 6. 6, 7  every one keep his place and standing that God hath set him in. And if any body do claim any interest in us, more than our heavenly father hath granted him; let us answer him as our Saviour Christ did the devil: Avoid, for it is written, Thou shalt worship the Lord thy God, 
Matt. 4. 10.  and him only shalt thou serve. And thus we see how these words do bind us particularly, and wholly to our heavenly father, and our discharge when we have done our duty to God.   

How these words My son, do serve for our consolation.  
NOw we will see, for the comforting and strengthening of our faith, how the Lord in these words My son, doth bind himself to his children, which thing (being duly considered) will cause us (through the grace of God) to bear with patience, whatsoever cross shall fall upon us in the discharging of those duties which our heavenly father hath laid upon us in our several callings: yea, if we fall into the reckoning of it, we will not only go cheerfully away without fainting under the burden, but even despise, and set at nought all reproaches and slanders, all mocks and jests, all losses and hindrances, and death it self for the excellent glory, and glorious liberty of the sons of 
Rom. 8. 18. 21.  God: for as this white flag doth show us that we are not our own men, but the Lords; so in the same we may also perceive that the Lord hath a special care over every one of his children in particular. If we be wholly his, then is he wholly ours: if we be not sons for ourselves, but for him; then he is a father not for himself: but for us.  
Therefore, saith the Lord, My son, which is all one, as if he had said, I am thy father, as thou art my son: thou art mine, and I am thine: for there is no son without a father. My son, if thou dost a sons duty to me, I will have a father's care over thee, whatsoever is passed shallbe forgotten, fear nothing: for thou shalt want nothing that I see good for thee. Go through my business boldly and courageously, & I will stand by thee to the end. If thou wantest any thing, tell me, and I will supply thy wants. If any body do 
Mat. 28. last. jam. 1. 5.  abuse thee in word and deed, complain to me, and I will see it redressed. If thou wantest wisdom, ask it of me▪ and I will make thee wiser 
Psa. 119. 99  than thy ancients. If thou wantest 
Psa. 119, 57  wealth, I myself will be thy portion. If thou be weak, I will be thy strength. If thou fall sick, I will be thy physician: and if thou die, I will restore thee to life again, even to 
joh. 11. 25.  life everlasting. Therefore cast thy whole care upon me, for I will care for thee, and thy whole provision will I take upon myself: only keep 
josh. 1. 8.  thou thy standing, be faithful in thy calling, rely upon me, my son, and fear nothing.  
And further, My son, do not think that my providence is only in general over all my children, but know that my pro●idence reacheth in particular to every one of my children in what place of the world soever they be. In the mountains & 
Psal. 139.  valleys, by sea and by land, by night and by day: All things are open in my sight at one instant. And this is the 
Heb. 4. 13.  cause why the Lord saith, My son, as though he spoke but to one, when he speaks to all that are his children, that all may know what a special care he hath of every one: yea such a care indeed hath the Lord over all his children in particular, that he hath numbered all the hairs of their 
Psal. 56. 8.  head, he putteth all their tears into a bottle, he counteth all their doings, and he regardeth all their sighs and groans. Insomuch as, a stone doth not lie in their way, but he knoweth of it, & knowing it, he doth so preserve them, as that they shall not hurt their foot against a stone.  
This indeed is sweet & comfortable, but yet for all that we see by daily experience, that the children of God, do still go by the worst in the world: and the troubles of the righteous 
Psal. 34. 19  are many and great, but the wicked do prosper as job saith, neither do they come into trouble as 
job. 21. 7, 8, 9, etc.  other men, yea they have whatsoever their heart can wish, and more too, (as David saith) they are not mocked nor flouted at, nor had in 
Psa. 73. 5.  derision, as the Godly are, etc. Stay thyself, All this is true, and a great deal more than this, but what then? Yet God is good to Israel for all 
Psa. 73. 1.  this, and careth for the affliction of poor joseph, yea what wilt thou say if joseph be afflicted that the Lord might show what care he hath of his affliction? but what? Can the Lord forget his little worm jacob, which he 
Esa. 49. 16.  hath written in the palms of his hands? Or is there no profit in serving of the almighty? Let the reprobate make the 
job 21. 14. Mal. 3. 14.  conclusion. Thou thyself arta father, and if thy child do thy will, thou wilt give him good things. If he doth transgress thy will, thou wilt also correct him, because he is thy child. And shall not the Lord which excelleth all fathers in love, much more give his children good 
Luk. 11. 13.  things when they obey him.  
Verily he will cause his people to mount upon the high places of the earth, and Israel shallbe fed with the heritage of jaakob his father, for the mouth of the Lord of hosts hath 
Esa. 58. 14.  spoken it.  
But what if his children do offend him? shall it not be lawful for him to correct them? Surely whom he loveth he correcteth, even as a father 
Pro. 3. 12.  doth the child in whom he delighteth and therefore he correcteth them because he loveth them. If his child do sin against him, (as who doth not) he will chasten him with the rods of men, and will visit their sins, with the plagues of the children of men. So did he deal with Solomon, and he told his father David how he would use him, but yet 
2 Sam. 7. 1●  (saith he) I willbe his father, and he shallbe my son, and my mercy will I not take from him, as I took it from Saul, whom I put away before thee. So his mercy, he will not take away from his children, as he doth from the wicked, whom he hath purposed to cast off in the end.  
But thou dost ask me why the wicked do flourish in this world. I ask thee again, why dost thou set up thy Oxen a fatting? is it not against the day of slaughter? So doth God likewise set up the ungodly and proud men a fatting, even until their eyes stand out with fatness: but is it not 
Psal. 73. 7.  against the day of judgement? Therefore 
Psal. 37. 1.  be content, and fret not thyself at the prosperity of irreligious and profane men, whose life is but a war with God. They have their heaven here, that they may have their hell hereafter. And what if Capernaum be lifted up to the heavens, he shallbe cast down to the lowest 
Mat. 11. 23.  hell: and how should he be cast down, if he were not first lifted up? Again, The Lord will raise his people out of the dust, and set them up 
Psal. 113. 7.  amongst Princes: how should they be raised up, if they were not first cast down?  
But why doth the Lord suffer the ungodly so to vex his Children? surely, because they are his rods to whip them withal; but when he hath well corrected his children, and worn his rod to the stumps, the rod shallbe cast into the fire: and as scullions of the kitchen, to scour his vessels of honour, so doth the Lord use all the wicked enemies of his Church, even the greatest Tyrants that ever were.  
But, why doth our heavenly father keep his children so bare and so poor as they be many times? Never marvel at that: for thou thyself (being a father) keepest thy child bare, and givest him never a penny in his purse: thou puttest him to school, thou dost keep him under, and givest him but from hand to mouth, until he come to years of discretion, and then thou dost give him more large allowance: and when his time is come, he possesseth also thy inheritance and not before. For, if he should possess the inheritance, when he is a child or a youth, he would wax proud, and perhaps spend it away riotously and wastefully. So God our heavenly father, seethe that if we should have our hands full, and want nothing, we would wax proud, and wanton, and forget God (as many do) or we would spend it vainly or maliciously, or (as S. james saith) upon our pleasures and lusts, and therefore our heavenly father, doth in singular wisdom keep us under many times, giving us but from hand to mouth; yet doth he love us never the worse for all that, but the better: and when the time of re●eshing is come from the Lord, it shallbe said 
Act. 3. 19  unto us, Come ye blessed children of my Father, possess the kingdom prepared 
Matt. 25. 34.  for you, from the beginning of the world.  
But in the mean time, we must look for trouble in the world: for so hath our Lord jesus foretold us. In the world you shall have trouble (saith 
Ioh 15. 9 joh. 16. 33.  he) but be of good cheer, I have overcome the world: that victory is not for himself, but for the faithful. And as for trouble & affliction, the Lord doth see it good for us, that we may learn the statutes of our God, as the rod is necessary for the child, without which he would wax brutish, and barbarous.  
The gold is put in the fire, and is 
Similitudes  made the finer: the spices are brayed in the mortar, and do smell the sweeter: the vine is pruned to the stock, and is made the more fruitful: the grape is trodden and pressed, & eyeldeth the more wine: the ground is rend with the plough, and then receiveth the seed: the corn is first beaten out with the flail, than it is tossed with the fan: after that, it is ground in the mill, and then it is fit to make bread: the cloth is rend, and cut in pieces before it can make a garment: the finest linen is washed, and wrung, and then is made white. All these are familiar examples to teach us how necessary affliction is for the children of God, and how hardly they are made fit for the kingdom of heaven, without the cross.  
joseph was promised, that he should 
Examples.  be ruler over all his brethren, but he was not so by and by: he must first 
joseph.  be cast into a pit, than he must be bought and sold, than he must be tempted and falsely accused, than he must be wrongfully imprisoned: and after all this, he shall be advanced. The Israelites were promised the land of Chanaan which flowed 
Israelites.  with milk and honey, but it is not given them so soon as it is promised, they must first serve in Egypt, than they must pass the red Sea, than they must travail through the wilderness of manifold wants: then they must fight many sore battles, and afterward come to Chanaan. It was told David that he 
David.  should be king, but he did not presently wear the crown. No David no, thou must first be a shepherd; then thou must encounter with Goliath the uncircumcised; then thou must look for Saules hatred; then thou must be banished Saules courts, and thy own country: and after all this, and a great deal more, with much ado, thou shalt be king. So the Lord hath promised us the kingdom of heaven, whereof Chanaan was a figure and a resemblance, but we must not look presently to enjoy it: we must first be handled as joseph was; then we must be evil treated and oppressed, as Israel was; then we must be hated and persecuted, as David was, and then we shall have it. The world will hate us, our foes will hate us, and our friends will hate us, if we fear God, but God will love us, and that is our comfort: Father and mother will forsake us, but God will 
Psa: 27. 10.  take us up, and that is our comfort. Crafty heads will lay snares to take us in our goings, but God will break the snare, and our souls 
Psa. 124. 7.  shall escape: the proud and malicious, will dishonour and disgrace us, but GOD will honour those that honour him: for fathers are 
1. Sam. 2. 30  the glory of their children (saith Solomon) how much more shall the 
Prou. 17. 6.  God of all glory, be a glory to his Children? we must not look to be free from the buffetings of Satan, if we were as holy as Paul; but fear nothing, the grace of 
2. Cor. 12. 7.  God, doth and shall uphold us. And Satan will sift us, as wheat is 
Luke 22. 31. 32.  sifted, if we wear as good as Peter, if he may have his desire, but be not afraid, for I have prayed for thee, saith the Lord jesus, that thy faith may not fail, yea the Lord doth fight for us, and with his loving favour he will defend his children, as 
Psa 5. 12.  with a shield.  
This is more (I confess) than man can found with the plummet of human reason, neither is it always seen with the eyes of our body. Therefore 
2. Cor. 5. 7.  God's children must learn to walk by faith, and not by sight. And therefore is our waiting on god made an article of our faith, I beelove in God the father almighty etc. That which must uphold our faith is God's promise, and his power. So was Abraham upholden and was persuaded that God would be as good as his word, though he saw no worldly reason for it, and if we 
Rom. 4. 21.  could give a natural reason for that, as we may do for things of the world, than were our trusting in God an article of reason, but not an article of faith. And these two can not stand together, for faith doth begin, where reason doth end, that when all means do fail us, yet faith may uphold us, in the promises of God.  
And thus we see, how these two words, My son, do not only persuade us to here God, and bind us entirely to serve him, without halting in our calling, but they serve also to comfort us, and to cheer us up, when the cross doth meet us in doing, or rather in neglecting the duties of our calling.   

How these words, My son, do serve for instruction.  
LAst of all, for our instruction the Lord saith, My son, to teach us that if we do willingly hear him when he teacheth us, if we diligently obey him when he commandeth us, and if we patiently suffer him, when he correcteth us, he will (no doubt) have a fatherly care over us, he will accept of our sacrifices, and hear our prayers, he will also be merciful to our sins, and forgive us our offences, he will deliver us from hell, and bring us into heaven. But all this is neither for our hearing, nor for our obeying, nor for our suffering, nor for our praying, nor for our working, but because we are first his adopted children in jesus christ. It is not for any worthiness that is in us, but for the worthiness of the Lord jesus, by whose means we are become his sons & his daughters, we are not therefore made the sons of God, because we hear his word, because we obey his commandments, because we bear the cross, or for any other thing that we have done, or possibly can do, (as Papists hold) but therefore we hear him, and therefore we obey him, and therefore we suffer him, and therefore we love him, because we are first made his children in the Lord jesus.  
Our good works are not the cause of our election, but God's election is the cause of our good works, for he hath chosen us, (saith the Apostle) in him that is in Christ, before the foundation of the world, that we 
Ephe. 1. 4.  should be holy and blameless before him in love, Therefore we hold again, that all our poor endeavours are accepted of God, and rewarded with heaven, not because we have wrought them, ourselves, (as the 
Tit. 3. 7.  adversaries of the grace of God do teach) but because they are sanctified in the covenant of God's grace, and washed in the blood of the unspotted Lamb jesus Christ, therefore we hold, and hold truly, that all those spots and blots, which remain in our imperfect obedience, must be covered with the unspotted holiness, and perfect obedience of jesus Christ, as with a garment, that 
Psal. 32. 1.  no part of our filthy nakedness may appear in the pure presence of him, whose eyes can abide no uncleanness, 
Apo. 3. 18.  or else we can never be saved. Therefore we hold again, and that according to truth, that all our righteousness, is unclean and polluted, 
Esa. 64. 6.  in the puddle of Original corruption, in the loins of the first Adam, but it is cleansed in the pure fountain of jesus christ his obedience, 
Rom. 5. 19  the second Adam. It is only begun here, and in part performed, but it shall be finished, and made perfect in the life to come, and that in Christ jesus, in whom all our poor endeavours and small beginnings shallbe accepted, that little good which is in us, is matched with much evil, yea every good 
jam. 1. 17.  motion when it cometh from the father of lights, is of a bright and lively colour, but so soon as they come into our vessels, they change their colour and look of another hue. There is never a prayer that we make, but hath his wants of feeling, or want of humbling, or faith, or reverence, or something is wanting, and it is stained with the contrary. There is never a sermon that we make, or hear, but hath some stain, and pollution in us, There is never a grace that we say, but is likewise blemished for want of some grace, our whole service is idle and unprofitable, for when did we talk, without vanity? when do we give, without some savour or other of Hypocrisy? when do we hear, without weariness? or when do we pray without tediousness? and when we do pray for pardon, what toys and fancies do slain our prayers? that when we have prayed, we had need to pray again, that God would forgive our prayers, for do we not think lest of God, when we pray unto him, and doth not our devotion commonly end with our prayers? If we suffer any thing, is it without some impatience and distrust? will not a little murmuring and grudging against God, have a hand in the matter? will we not appoint our heavenly father, either where to strike, or when, or with what, or how long, or how much, or how little, or one thing or other: as though he knew not what to do without us? And when (I pray you) do we rest heartily well contented with his good pleasure and will? If we obtain any thing which we desired, do we not still desire more like Achab? If 
1. Kin. 21, 2.  we do any evil, alas: how cheerfully, how speedily, and how easily do we commit it, but if we do any good, (woe be unto us) how faintly, how rudely, and how slackly do we go about it? in our own causes how hot are we, in God's causes how cold are we? in exercises of profaneness how bold? but in the exercises of holiness, how bashful is the best of us? and (that which God doth most abhor) do we not wax proud of those good things which God doth work in us, and by us, as children are proud of their new clothes, which their parents do put upon them? or of saying a grace, which with much ado) their parents have taught them? In one word, that little good that is in us, is it not matched (as I said) and many times overmatched with much evil? And that little that is in us, or done by us, it is of the Lord also that worketh both the will and the deed. And when he doth reward that, what 
Philip. 2. 13.  doth he, but crown his own gifts in us? and that according to that promise, and covenant, which he swore to our forefather Abraham, and his seed for ever. So that we may now safely conclude as (Paul doth) It is neither in him that willeth, 
Rom. 9 16.  nor in him that runneth, but in God that showeth mercy. All this, and much more being considered, how should we do if we were not first the sons of God in Christ our Lord? would our works abide the trial of God's justice? Alas poor wretches that we are, the least stain of thought (though it were never consented unto) would send us packing to hell for ever. But now, being first the sons of God by jesus Christ, being assured of God's love in christ, and pleading nothing but his mercy only, in the merits of Christ, we may be bold to go unto our heavenvly father: for if any man sin, we have an advocate with the father, jesus 
1. joh. 2. 1.  Christ the righteous, whose righteousness pleadeth for our unrighteousness: through whose stripes we are healed, & through whose blood 
Esa. 53. 5.  we may be bold to enter into the holy place: with him the Lord is 
Heb. 10. 19  well pleased, in him the Sons of GOD are well accepted; and without him, we are wholly rejected.  
Therefore saith Saint john, Blessed 
Rom. 14. 13.  are the dead which die in the Lord: that is, in the faith of the Lord jesus: for they shall rest from their labours, and their works shall follow them: that is, God accepteth of them, and their works which are in the Lord, but none else. By this place our Papists would prove that our works do merit heaven. But from hence we may gather more truly, that none have a right faith in Christ, but those which have good works to accompany them, when they die in the Lord. But to gather hereupon, that they merit, we cannot: for than they should go before our being in the Lord, and be a cause thereof: but now we see, that they follow our being in the Lord. Again, the works do not beautify the man in the Lord, but the man in the Lord doth beautify the works, as the Temple sanctified 
Mat. 23. 17. 19  the gold that was upon it, but was not sanctified by the gold: and as the Altar sanctified the offering that was upon it, but was not sanctified by the offering. And this is not because he hath done them, but because 
Rom. 14. 23.  they are done in the Lord by faith, (without which whatsoever is done, is sin) and the Lord in him by his spirit, doth sanctify them unto himself.  
Last of all, the Argument doth not hold, our works are rewarded; therefore they merit: for than none should be rewarded, but he that did merit first: then the servant should be before the heir, because he taketh more pains than the other doth, and yet the heir hath the land, because he was the son before. So, we are first borne the sons of God by faith in Christ, and so we are made fellow heirs with him of 
joh. 1. 12.  Heaven: and then follow good 
Rom. 8. 17.  works; not as a cause why we should have th'inheritance, but as fruits following from a thankful mind. But they of the popish Church being no children, and doing nothing but of servile fear, can do nothing that is good: for first, they fail in the matter of their good works, putting in practice the traditions of men in stead of God's 
Mat. 15. 9  precepts. Secondly, they fail in the manner of doing: for that which they do, is done to a wrong end, and with a wrong affection: for it is too justify themselves thereby before 
Luke 18. 11.  God, as the Pharisee did: and therefore this white flag of truce, My son, is not put out to them, because they have broken the conditions of peace.  
Our Popish merit-mongers are like the elders of the jews, which went to Christ in the behalf of the Centurion, for his sick servant. They besought him instantly (as though they might not be denied) 
Luk. 7. 4. 5.  and they tell him forsooth, that the Centurion is worthy of so much favour, as that the Lord jesus should come to him, and heal his servant: for proof whereof, they allege two strong reasons, (like our Papists) One is, He loveth our nation, Another is, He hath built us a synagogue: so plead our Papists; we are worthy (O Lord) of thy favour, we have deserved so much at thy hands: or such a one that is now gone hath deserved so much, as that thou shouldest receive his soul: for he loved us well while he lived, he was an honest man, he made us good cheer, he kept a good house, he filled our bellies, and our purses too. Besides that, he hath built us a stately synagogue, goodly Churches, and Chapels of ease, he mended our highways, he erected such a College, such a friary, and such a Nunnery. Again, such a 
K. john. Prince of Orange. K. of France  man is a good Catholic, Lord: for he helped the Priest to say Mass, he gave his consent to the poisoning of such a king, and the murdering of such another, he did what he could to dispatch all christian Princes, because they are not of the Pope's Religion, so zealous a catholic was he: But Lord he made a conscience of every thing, he would not eat a bit of flesh, nor so much as an egg in Lent, or upon a friday, he would never go out, before he had crossed himself before and behind: his house was never without a Crucifix, nor his windows without a picture of the Trinity: a number of good works more he did, which the tally will not hold, and those are for his honest neighbours, which will give any thing for them. Therefore Lord thou must of necessity receive his soul when he is dead, or else thou dost him great wrong. And thus we hear how Papists plead, like the elders of the jews, for the Centurion and his servants.  
But what said the Centurion himself? O Lord (saith he) trouble not thou thyself, for I am not worthy, that thou shouldest enter under my roof: neither did I think myself worthy to come unto thee: but only speak the word, and my servant shall be 
Luke 7. 6.  whole. And this message (saith the Evangelist) he sent to Christ by his friends, as if they which pleaded his worthiness and works were his enemies, and not his friends. But how did the Lord jesus like of this message? Surely, he marveled at such humility, & commended the faith of the Centurion, even by the name of greatfaith, to show that merit-mongers have no faith at all, except the devils faith.  
Now to end this point. If any man be the child of God in Christ, let him also become a new creature, and live as becometh the sons of God, let no man say, If I be the child of God, I need not care what to do, or (as the manner of many is) GOD is merciful, and Christ died for our sins, what need we fear? for as there is no condemnation to them that are in Christ, so they which are in Christ live, not after the flesh, but after the 
Rom. 8. 1.  spirit. On the other side, If thou feel thyself a new creature in Christ, and transformed into the likeness of the sons of God, then faint not under the cross, for thy heavenly father will bear thee up in his arms, plead not for thyself, by any thing that is in thyself, but appeal to the mercy of thy heavenly father, and say, Lord he whom thou lovest is in want, as the sisters of Lazarus 
joh. 11. 3.  said to christ for their brother, Lord he whom thou lovest is sick. And claim the promise of God thy heavenly father in his son Christ, and then fear not thy sins My son, saith God, for I even I, will do them 
Esa. 48. 11.  all away, even for my name's sake, and for my sons sake, in whom thou art my son, and in whom I am well pleased. And thus we see all our fear turned into joy, because we are made the sons of God in Christ.  
When a lion roared upon Samson, the spirit of strength came upon Samson, and he rend him in pieces. 
judg. 14. 6. 8. 9  Not long after in the same Lion he found a swarm of Bees with their stings, but therewithal he found a Honeycomb to feed upon. So our sins and the Devil roared upon us, and thought to have devoured us. but our true Samson jesus Christ, hath torn him in pieces, which went about like a roaring Lion, seeking to devour us. Now if we look into our own hearts, (which are as a Lion's den) we shall find (after this victory) not a swarm of Bees, (as Samson did in the Belly of the Lion) but a swarm of corruptions and sins with their stings, like pricks in our flesh to humble us, but there withal 
2. Cor. 12. 7.  we shall find Honey to comfort us, even a rich Honeycomb of God's mercies to feed upon, if the spirit of faith and courage be in us, as the spirit of strength and boldness was in Samson, and then we may say plainly, as Samson said in a riddle, Out of the eater came meat, and out of the strong came sweetness▪ for what is stronger than a Lion, and what is sweeter than honey. But we may say, What is stronger than sin, and what is sweeter than mercy? What sight more terrible than the black flag of defiance, with My Rebel, (the colours of vengeance upon it?) What more comfortable than to see that pulled in, and the white flag of truce put forth, with My son, the words of mercy and peace upon it? My Rebel is gone, My son is come in the steed. The Lord take away the Rebellions of our hearts, and grant us so to keep his conditions of peace, that we may be his sons indeed, and find peace to our consciences for evermore. Thus we see, that as the Lord did once bring light out of darkness, so our heavenly father hath wrought comfort out of sin to all his children in Christ jesus, blessed 
Gen. 1. 4.  be his name for ever. And thus much for these words My son, as proceeding from God to man.   

My son, as being the words of Solomon considered.  
NOw if we consider them as they be the words of Solomon, something more may be gathered from them, for as God was the Author, so Solomon was the publisher, God is our father indeed, Solomon is but God's minister, and speaks like a father to all, that of all he might win some, Solomon was a king, yet he giveth counsel like a Preacher, and teacheth men how to order their lives according to the word of god, and therefore he calleth himself a Preacher. So should rulers and men in authority give their inferiors 
Eccle. 1. 1.  counsel like Preachers, and though they be not Preachers by office, yet by their grave counsel and holy advise, they may and aught to be Preachers, and so should all men be. But now if men speak like Politicians, and can give crafty counsel to serve all men's turns, they are the men: but if any speak like a holy Christian, or like a divine, or like a Preacher, he is acconted a Puritan, a fool, and called a Preacher in derision, well, Solomon though he be a king, and no Preacher, yet he giveth the charge on the judgement seat like a divine, and he counseleth like a Preacher indeed, but he speaketh like a father, and from a father's affection, with desire not to show himself, but to profit his auditors and his readers, therefore see how he tempereth his counsels, and his doctrine, with words of love, saying, My son, as if that were the only way to win men to God. So when the Apostle would make 
Gala. 4. 19  the Galathians in love with his doctrine, he calleth them his children, yea, his little children, this is to teach all teachers how to make their doctrine most profitable unto their auditors, they have put upon them the persons of fathers, therefore with a fatherly affection they must teach the Lords people and humble them as children, especially weak ones, which are but coming on. But those that are falling away and sin of malice and wilfulness, are to be handled after another manner, and therefore it is that Solomon in this book hath so much ado with fools and scorners, though he speak to some as to babes, and children. And that kind of teaching, is of love too, and from the spirit of God, yea when Paul rattled up Elymas the sorserer, calling him a man full of subtlety and mischief, 
Act. 13. 9 10.  a child of the devil, an enemy of all righteousness, and a perverter of the strait ways of the Lord, it is said of him that he was full of the holy ghost. As this doth not patronize bitterness of spirit, or unseemly railing in any: so it serveth to prove, that a minister of GOD may sometime (as occasion serveth) deal roundly in laying open of sin, and severely thunder the judgement of God, neither can we without sin charge him with railing or malice, or choler (as the manner of some is) to charge the preachers of the word of God. My son, saith Solomon: to teach us that we must speak with a loving and kind affection, but not with a covetous and vainglorious affection, if ever we will win men to God: My son, saith Solomon, to teach us that whether we teach doctrine, or correct manners, or reprove sin, or denounce judgements, we should first see that there be that kind affection in us towards the parties with whom we have to deal, which is in fathers towards their children: and that fatherly love will sweeten all our reprehensions, and all our admonitions, & make them in time go down into the stomach, if they were as bitter as any pills, if men be not wholly given over of God. My brethren, (saith S. Paul) in all his Epistles: as if he made as much reckoning of them as of himself, and to show them that he wished them to do nothing, but that he himself would help them in it, and do it with them. You have many instructors, and teachers 
1. Cor. 4. 15. 16.  (saith the Apostle) but not many fathers, but in Christ jesus I have begotten you through the Gospel: wherefore I pray you be followers of me: to teach us how to make the people become our followers: Oh the love, the patience, the faithfulness, and the wisdom of a father, how great is it? or ought it to be towards his children? so great should be the love, the patience, the faithfulness and the wisdom of the minister of God: As S. Paul teacheth Timothy for want whereof much 
1. Tim. 6. 11.  learning and eloquence is showed: 
2. Tim. 2, 24. 25.  many arguments and authorities are spent, many admonitions and doctrines are delivered both publicly and privately, by Ministers and Magistrates, and of all sorts, and little or no fruit come up after, because the affection is not first sanctified by the spirit of love. This is also a lesson for us, if we be householders, or masters of families, (for they must be preachers too in their families after a sort) if we would have our counsel and correction do good, with those that are under our government: let them see our tender affection, and a father's love both in our words and deeds.  
In the 7. of Luke it is said of the 
Luke 7 8.  Centurion, that he had many servants under his authority, and they were all at his beck, most ready to obey him in any thing that he set them about: but how did he bring them to any such good order? surely it is said that his servants were dear unto him: that is, he made a special reckoning of them, and was a father unto them. So let all masters, make a reckoning of their servants: for if thy servant can perceive that he is dear unto thee, thou shalt in time work him like wax to thine own mind, except he hath sold himself to work wickedness.  
If thou be a husband and wouldst win thy wife to God, or if thou be a wife, and wouldst win thy husband to God, draw you on one another with the sweet words of love, speaking kindly one to another, because gentle words do pacify anger, as water quencheth fire. Remember 
Pro. 15. 1.  what counsel the ancient counsellors of Solomon gave unto Rehoboam king of Israel, that he 
1. Kin. 12, 7.  might win the hearts of the people: speak kindly unto them, said they, and they will serve thee for ever after. So, speak one to another in kind words, and you will love one another for ever after. Words spoken in season (saith Solomon) are 
Pro. 25. 11.  like apples of gold with pictures of silver: what words more seasonable than words of love and kindness? but words of despite and reproach, are always out of season, and shall never do good. Sometime one word of kindness may give grace unto all the rest of the speech: and one word of reproach and despite may spill all thy counsel, if it be never so grave, and godly otherwise: for a little leaven soureth the whole lump.  
This we see by daily experience, if a man say but (thou) to some one, he cannot bear it, dost (thou me) will he say again? An other again will take some one word more to heart, than all the rest: oh that same one word (will he say) went to my very heart. The jews which hated the Lord jesus, would not vouchsafe to give him his name, when they talked of him, or with him; but to show their utter dislike of him, they used to say, Is this he, or art thou he that wilt do such a thing, Is not this he, whom they 
joh. 7. 15. 35  go about to kill? They would not say, Is not this jesus Christ? or the son of God? Again, whither will he go that we shall not find him? This is a most despiteful kind of speaking, and doth bewray a abundance of malice, that is hidden in the heart. And is it not so between some Husbands and Wives, and their neighbours? they could speak one to another, but disdain and anger will not suffer the one to afford unto the other their names and their titles, lest they should be put in mind of those duties which these names require, whereout Satan sucketh no small advantage; and these are like the spiritual jews. Whereas many times the very name of husband or wife, or brother, or sister, or neighbour, or son, or servant, or master, doth help not a little to persuade the mind, and to win the affection: yea the very mentioning of those names doth oftentimes leave a print of duty behind in the conscience. Many think themselves sufficiently discharged if they speak the truth: It is no matter they think after what manner it be done; thinking to prevail by boisterous terms, nicke-names, and words of disgrace, but they are deceived: for if terms of love, and kindness will not prevail, words of reproach and hatred, shall never prevail, except it be to make things worse, and this will be the end of it, while they do so unkindly hunt one another, the devil doth hunt them both, until both of them become a pray unto the devil, like men which make themselves a prey unto the Lawyers, while they strive to eat up one another at law.  
Now on the other side, if teachers must show themselves like Fathers, then by the same law the people must show themselves like children. If the minister must for his part seek them with a father's affection; then they for their part must not be wanting with a son-like affection. His authority for God bindeth them to reverence him as the minister of God, & to obey him as if God himself did command them, for for they are ambassadors for Christ or in Christ's stead, and do entreat 
2. Cor. 5. 20.  us to be reconciled unto God. And in the 2. Cor. 5. 20. the Apostle saith that God doth beseech us through them: We must know then, when Gods minister in the excercise of his ministery doth persuade, God doth persuade, when he doth threaten us, God doth threaten us, when he doth promise us any thing, God doth promise it, when he doth show patience, it is God's patience, if he doth forbear thee, God doth forbear thee, and all this is done for thy good, therefore they that abuse the ministers patience, (as he is a minister) do abuse God's patience, which God useth towards us for no other purpose, but to draw us to repentance; which if we abuse to serve our own turn, we do but heap unto ourselves wrath, against the day of 
Rom. 2. 4.  wrath.  
Your murmurings are not against us (saith Moses) but against God. 
Exod. 16. 7.  He that receiveth me, saith Christ, etc. 
Mat. 10. 40.  He that despiseth you, despiseth me.  
Therefore touch not mine anointed 
1. Chr. 16. 22  (saith God) and do my Prophets no harm, because they 
Psa. 105. 15.  are my Prophets, not to prophesy unto me, but for me unto you. Are we now at liberty (think we) to hear them or not to hear them, at our pleasure? because some speak roughly, and some smoothly, may we now (without sin) censure the preachers of the word, buy and sell them behind their backs, or gibe and jest at them with our mouths? may we descant and play upon their words (as the manner of some is) and escape in the end? may we lie in wait for them and betray them? may we smite them with our tongues, as the jews do smite jeremy? may we think any thing, well gotten that is gotten from them? 
2. Sam. 2. 26  Or may we make more account of any, yea of the oddest companion in the world, than of God's minister. May any think to do this, and a great deal more, which is used in the world, and not to be called to account for it one day? Will there not be bitterness in the end? as Abner said to joab. But stay, thou art a father and haste children, and dost try by all ways and means to do them good, what if thy child should mock thee or jest at thee, when thou dost speak in earnest to him for his good, wouldst thou be contented? what if he should turn his back upon thee in contempt and go his way, when thou callest him? Or what if he should turn again and smite thee, when thou dost reprove him for his fault? but what if he should betray thee into the hands of his enemies? wouldst not thou think thy cost well bestowed upon him? wouldst thou take pleasure in such a monster? Nay, wouldst thou not wish rather that he had never seen the sun? But if a child ought not so to handle his natural parents which have begotten him, and brought him forth into the world, shall any man think it lawful so to handle his spiritual father by whom he is begotten to God, and brought up to the hope of life everlasting.  
The eye (saith Solomon) that mocketh his father, & despiseth the 
Pro. 30. 17.  instruction of his mother, let the Ravens of the valley pickè it out and the young Eagles devour it. But the eye that mocketh the counsel of God his heavenly father, or despiseth the instruction of Gods minister his spiritual father, let the Devils of hell pick that out, and except he repent let the infernal Spirits devour it.  
But some will say, if he were learned as other men be, if he were of years and gravity as some men be, if he were a good fellow as some men be, if he would flatter & please as some men do, if he would preach seldom, as some men do, if he were in place of authority as some men be, and did come with countenance and credit, as some men do, then would we hear him and reverence him, and regard him, and maintain him, as now we do not.  
Now imagine that thy child should make such an apology for himself, when he hath dishonoured thee, and say, father do not marvel, though I regard you not more than I do, for you are but a young man, you are but a plain man, you are but a poor man, you are but a simple man, and have no learning, I have more learning than you, and can teach you, what though you give me meat and drink, & apparel, what though you have brought me up to learning, yet it is not in such plentiful and fine manner as some have, nor you do not handle me so daintily, nor make so much of me as some do use their children, etc. Therefore I care not for you, if you had these properties as you have not, I would regard you as now I do not. The application hereof I leave to every man's conscience, but this let every one be assured of, that he which despiseth God's minister, despiseth his father, and he that betrayeth God's minister, that begat him to the faith, betrayeth his father. And will not God be avenged of such unkindness, yea the heavy judgement of God shall pursue such unkind and unnatural beasts, until they be rooted out of the earth, and the memorial of them shall perish. Elisha seeing Elias ready to departed, cried 
2. Kin. 3. 12.  My father, my father, the horsemen of Israel, and the chariots of the same, but now Elah is accounted and used of some, as if he were the sootstooles of Israel, and the chairs of the same, howbeit Eliah, there be that have thee in singular account for thy works sake, and be of good comfort, for so long as the poor widow of Sarepta hath any oil left in her cruse, or meal in her barrel, thou shalt not want, & joash king of 
2. Kin. 13. 14.  Israel will no doubt come and visit Elisha when he is sick, yet some (I must needs say) are at this point, they will give Ezechiel the hearing, and when the Preacher hath done, he may go shake his ears, as men use their wine casks, and fig frails, when they are emptied, they are turned out of the doors.  
The Physician for his physic, is esteemed of his patients, the lawyer for his law, is esteemed of his clients, the serving man for his badge is esteemed for his masters sake, the jester with his jests is esteemed of his companions, and the fool with his babble, is regarded among fools, and shall not Gods minister for his works sake, be esteemed of amongst the sons of God? If Preachers were lawyers, or Physicians, they should be often consulted with and in better sort than they be, or if Preachers were players, and their black gowns turned into blue coats with a badge on the sleeve, doubtless the chiefest of the town would hear them, and they should lack no audience, if we be sick in body, send for this doctor, and that doctor: both shall be heard without controlment, yea, and shall they not use us at their pleasure? If we have a suit at law, we retain this counsellor, & that counsellor, we suspect our own skill, and they shall order the matter as they list, but many men's souls are sick to death, being ready to yield up the Ghost, and to go to hell, but the physicians of the soul, are seldom or never sent for, and every one is able (for the most part) to appoint the preacher his text, how he shall handle it for matter and manner, this was no fit text (saith one) this was ill handled and worse applied (saith another) why doth he not preach upon the Epistle and the Gospel (saith another) one saith, there he went beside his text, another saith, he stood too long, or he spoke plainly, another saith, he hath a bad utterance, and spits much, another saith, this is too high for me, I cannot understand him, another saith, this is common stuff, I knew this before, some say, what hath he to do with Magistrates, must he be meddling with the Magistrates office, some say, what need he speak against images, what hurt do they, some say, he never speaks any Latin, I warrant you he is no scholar, and another is much troubled in his conscience, because the preacher hath gathered notes out of other men's works, but if he hath any notes before him in his books, to help his memory, Oh, that is a heinous matter, and then he is fallen into a deep pit indeed, let him get out as well as he can, for poor joseph was never in such a pit as this is. Every one is cunning in the preachers office, if he be never so ignorant, and commonly the more ignorant, the more presumptuous. The Lord open our eyes, and touch our hearts, that we may repent, before his wrath flame out upon us, for the great contempt of this his holy and heavenly ordinance.  
There is no question but that many things might be better handled than oftentimes they are. But for the sins of the people it cometh to pass, that many times (if not generally) the Lord doth strengthen the meditations of the minister, he dulleth his wits, and maketh his tongue to cleave fast to the roof of his mouth, giving no edge to his doctrine, no comfort to his studies, nor any blessing to his labours. But the cause hereof may be, and no doubt is partly in the speaker, and partly in the hearer, and want of prayer in both is the cause thereof, this knew the Apostle well inongh, and therefore he doth earnestly exhort the Ephesians in all their prayers 
Eph. 6. 18. 19  to pray for him, that the door of utterance and boldness might be opened unto him. And again he prayeth for the Ephesians that God would give unto them, the spirit of wisdom and revelation in the knowledge of God, and that the eyes 
Eph. 1. 16. 17  of their understanding might be enlightened, etc. This is to teach both minister and people to commend one another unto God in prayer, for well may jacob prepare a present for his brother Esau, but God must give him, and his present, favour in the 
Gen. 32. 11. 13.  eyes of his brother, and that he must pray, for we should pray before we go out of our houses, that the Lord would be merciful both to our own sins, and the sins of the teacher, we should pray that God would direct him in the delivery of his message, and assist us in the receiving of the same, we should pray that God would sanctify both his affections in speaking, & our affections in hearing, to the greatest glory of God, and our own mutual comfort, and that the Lord would give to both all such graces as he knoweth best to be most needful for us, we ought not to rush into God's house as into an Alehouse, or to a market, the man of God ought not to speak in God's place, as if he were telling a tale at the table, for Cursed is he that doth God's works negligently, saith the Prophet jeremy, 
jer. 48. 10.  neither ought we to hear, as if we heard a fiddlers song, but with all fear and reverence we should come, as into the presence of God, and his Angels, & so we do, for what health can we have, when we handle the food of our souls with unwashen hands? What blessing can we hope for, when our sins do call for a curse? What fruit can we look for, when we sow among the thorns? What reformation can there be, where there is no resolution to amend? What fear of God, when we respect only a man? What comfort is there in heavenly things, when our minds are set upon earthly matters? And finally, what peace can we possess in our consciences, when our whole life is a war against God? as jehu said to jehoram, What peace canst thou look for, 
2. Kin. 9 22.  when the whoredoms and witchcrafts of thy mother jezabel, are yet great in number? Therefore let us wash and be clean, that is, let us repent and amend, and then let us go about the holy things of God.  
If we can not be so clean as we should, (as Who can say his heart is 
Pro. 20. 9  clean) yet let us take heed that we refuse not the holy things of God, but strive by prayer, and wait for the Lords work in the use of the same, and the Lord will in the end fulfil our desire, yea let us strive 
Gen. 38.  with God, as jacob wrestled with the Angel, it may be that at the first we shall be deceived as jacob was, and if we continue wrestling, it may be we shall get some more blows than we had before, as jacob did, and what if we halt more than we did before, as jacob did, yet let us continue and not give over, and be we sure we shall find a blessing in the end as jacob did, and when that blessing is gone, let us wrestle again with him and he will bless us again, yea, for every one that will wrestle with the Lord by prayer, he hath a blessing in store, so often as they come. For the Lord is not like Isaac, who when he had blessed one of his sons could not bless the other. But when God hath blessed 
Mat. 5. 3, 4, 5 6, 7, 8. 9  the poor in spirit, he will bless those that mourn for their sins, when he hath blessed the mourners for sin, he will bless the meek hearted, when he hath blessed them, than he hath a blessing for those which hunger and thirst after righteousness, when he hath blessed them, he hath a blessing for the merciful and simple in heart, when he hath blessed them, he will bless the peacemakers, he will also bless the persecuted and those that are reviled, slandered, and evil spoken of for righteousness sake, shall be blessed.  
And thus have we heard, how to teach and how to learn. And thus much of these words, My son, both as they be the words of God, and the words of Solomon.   
FINIS.