A FATHER'S TESTAMENT. Written long since for the benefit of the particular Relations of the Author, Phin. Fletcher; Sometime Minister of the Gospel at Hillgay in Norfolk. And now made Public at the desire of Friends.  Prov. 4. 1, 2. Hear ye Children the Instruction of a Father, and attend to know understanding. For I give you good Doctrine, etc. Prov. 13.1. A wise Son heareth his Father's Instruction: but a scorner heareth not rebuke. 
LONDON. Printed by R. White, for Henry Mortlock, and are to be sold at his Shop, at the Sign of the White Hart in Westminster-Hall, 1670.   

THE PUBLISHER TO THE READER.  
THe Design of the Author, in this little Book, was at first the private Use only and Benefit of his own Children and Relations. Growing towards Old-age, and consequently sensible that shortly he must leave them in this Wilderness State, wherein they would meet with more than one Ignis-Fatuus to misled them out of the right way to bliss (it being natural to all the Children of men to go astray after, and take up their Rest in, present enjoyments, and the things of sense:) he was willing (therefore) to point, as with his finger, at those Rocks, and dangerous Praec●●●s● they might meet with here: And to chaulk ●●t that narrow way that leadeth to the true, future, and eternal Happiness. So that having recourse to this small Clue, which is spun out of, and grounded upon the Word of truth, it might be, through the good hand of God, a Direction in their Passage: being mindful therein of the duty of a Parent, and knowing the dying words of a Friend, specially of a Father, hath many times a deep Impression. That he hath concluded each Chapter with some Poetic Lines, I hope, will be no offence to any Ingenuous Reader, nor reputed a blemish to the gravity of the Profession of the Author. It may testify thus much, That he was a Lover of the Muses: To which none that knew him but will readily assent. The Original came to my hands not long after his decease, which was several years since: And having lately been importuned by Friends, that have perused it, to publish it, at first found some Reluctancy; But if that which was intended for Private, may be any way serviceable to the Public, it will be sufficient satisfaction to me, and, I am confident, no way displeasing to any of his Relations: And the rather, in that it may be Instrumental to preserve the Memory of the Pious Author.   

GO little Book, and to the World present  
Out of Gods two one Father's Testament  
Show it a Fletcher, with his quiver full  
Of David's arrows, labouring to beget  
Each child again; the Muses in Chris● Schoo●  
Plainness and pains in one, wit and grac● met●  
Go, challenge that which is deserved by few●  
A Poet's laurel, with a Preachers due.  joh. Arrowsmith. D. D.  

A FATHER'S TESTAMENT.  

CAP. I.  EVen the Sea-monsters draw out the breast; they give suck to their young ones, Lam. 4.3. 
I know well (my dear Children) that it is the Father's duty to lay up for his posterity, (2 Cor. 12.14.) Nor am I ignorant, or insensible of that heavy censure, If any man provide not for his own, for those of his own house, he hath denied the ●aith, and is worse than an Infidel, (1 Tim. 5.8.) nor yet forgetful, or careless, (as God hath, or shall enable me in the way of my calling,) to provide for you the needful comforts of this life: yet I have learned that One thing is needful, (Luk. 10.42.) and that Life consists not in abundance (Luk. 12.15.) Let me speak to you as those Apostles, Silver, and Gold I have little, but such as I have I give you, Act. 3.6. I have ever esteemed you the special blessing which God hath given me upon earth, and desire to see you rather blessed than rich. For even the most worldly, (though lamentably blinded) affect riches for blessedness, and desire an overflowing wealth for no other end, but that they may bathe, and swimm in a full tide of happiness.  
The great Legacy which I desire to confer upon you is that which my dying Father bequeathed unto me, and from him (through God's grace) descended upon me, whose last, and parting words were these; My Son had I followed the course of this World, and would either have given, or taken bribes, I might (happily) have made you rich, but now must leave you nothing but your education, which (I bless God) is such, as I am well assured yo● choose rather that I should die in peace, tha● yourselves live in plenty. But know certainly● that I your weak, and dying Father leave yo● to an everliving, and All-sufficient Father, an● in him a never fading inheritance; who will no● suffer you to want any good thing, who hat● been my God, and will be the God of my seed.  
Thus he entered into peace, and slept in Christ; leaving behind the fragrant perfume of a good name, to all his acquaintance, leav●ng to us a prevalent example of an holy conversation, and that goodly heritage where the lines are fallen to us in pleasant places, (Psal. 16.6.) and leaving us to his protection, who hath never failed us. This I desire, and (as I am able) endeavour to bequeath unto you.  
When the men of this World have bartered Heaven for Earth, and with loss of their precious souls have gained false, and fading treasures, they can but point to their full coffers, and deliver their keys to their Children, they can give them neither wisdom to ●se, nor providence to keep them. In the ●irst I am no whit short of them; I can point out to you the place where those infinitely better riches are stored up for you. I can direct you in the way wherein you shall find ●hem; And in the second place (further than ●hey) I can (through God's grace) set you ●own a course, which if you take, you shall ●urely unlock and enjoy them, and be ever ●lessed in the fruition of them.  
If I could bequeath you mountains of earthly treasures, were you vain, and careless, how soon would they melt to Molehills, ●●d vanish like a morning cloud into nothing? If then earthly things, and perishing can neither be got, nor kept without muc● labour, and carefulness, oh think not muc● of any pains, or diligence in the search o● that Heavenly portion, which will certainly be found, when it is rightly sought, an● when it is once found, can never be los●● If it tarry, be not weary of seeking, for 〈◊〉 will surely come, and will not tarry, Hab. 2. 3● Shameful is it to faint in that labour, whic● will bring infallible success, and eternal r●●freshing. My God leading me, I will lea● you the good, and right way, (1 Sam. 12. 23●● follow, that ye may apprehend, (Phil. 3. 12● Be ye followers of me (so far) as I am of Chris●● 1 Cor. 11.1. All treasures are hid up in hi● (Col. 2.3.) whom if ye follow, you shall sure●● have treasures in heaven, Luk. 18.22. Fir●● therefore take notice that,   

CAP. II.  
The Portion, or good of man lies not in 〈◊〉 fruition of any, or all creatures.  
THe learned Heathen, and wise Philo●●●phers, wonderfully toiled, tired, a●● tormented their sharp Wits in cleaving 〈◊〉 that knotted Question concerning that End, or Good of man, in which his perfection, or happiness consisted. Neither should I less vex myself, or you, if I should but reckon up their numberless gross errors and jangling differences concerning that matter. All their search was but as that of the Sodomites, groping for the door in a night of blindness.  
For (as the Apostle) what man knows the things of man, save the spirit of man which dwells in him? Much more the things of God knoweth no man but the Spirit of God, or they to whom that Spirit revealeth them, 1 Cor. 2.11. we can easily discern the works of men; their end, or intention in those works we cannot know, till they some way declare it. How then should any creature find out the End of that great Creator in his special work (Man) if himself by his own Spirit (in his word) had not clearly revealed it? For else, who hath known the mind of the Lord, or who hath been his Counsellor? Rom. 11.34. Therefore our gracious Lord hath plainly discovered unto us what is that End, for which he made us, and consequently what is our Good, and Happiness.  
And because he well knew how easily our dim eyes are deluded with colourable shows, and painted shadows, hence he fully displays unto us as well (negatively) what is not (and yet we think is) our blessedness, as also (positively) what is (though few believe it) the true happiness of man.  
First therefore in general he teacheth u● that the Creature is no part of our Portion● we are not, no● can be blessed by enjoying earth, no nor Heaven, nor Heaven with earth● nor any created thing, or all things in, o● betwixt both; we may have all these, an● be miserable, want them all, and be blessed● This truth the Holy Ghost strongly proves, a● frequently elsewhere, so specially in tha● book of Ecclesiastes, which that infinite Wisdom by his wisest Secretary caused purposely to be written of this Subject, where first h● evidently, and frequently teacheth us, tha● all is vanity, vanity of vanities, and vexation of spirit, Eccles. 1.2. and 12.8. and 2. 11● True it is that no creature is simply vain, bu● very good (Gen. 1.31.) conducing as well t● the general end, (God's glory) as to their pa●●ticular ends for which they were made: a● the Sun to rule the day, the Moon the night (Gen. 1 16, etc.) But that which to some end and work is very good, and useful, is to ano●ther vain, and frustrate. The earth apt t●● yield food, altogether vain to give light● Our Alwise Creator assigned to every crea●ture his proper work, and end, but made no● any one, nor all to bless, but to serve man● Hence is it that as to their own ends they ar● very profitable, so for this (namely to constitute man's blessedness) they are wholly useless, and uneffectual, and therefore (in that respect) sheer vanity. And when a man will wring, and wrest the creatures to a wrong end, and thinks to make up his blessedness in them, it is but as wring his nose, which brings forth blood, Prov. 30.33. they do but grieve his Spirit, and fill it with vexation and anguish.  
Thus while Solomon was rifling the creatures (riches, pleasures, etc.) to find out the good of man, he solemnly protesteth to all the World, that in all his search he found nothing but vanity, and vexation of spirit, Eccl. 2.3, 11. In which respect so vain are the creatures, that he who enjoys them at the full, may not only be weary of them, but even hate his life for the vanity, and vexation he finds in them, Eccles. 2.17. How then should that (in the fullness of it) make our life blessed, which by emptiness, and torment makes it bitter, and loathsome? which when we have in all abundance, and superfluity, yet ourselves may be altogether vanity, (Psal. 39.5.) and lighter than vanity? Psal. 62.9.  
2. Secondly there is something in man which ●avours of Infiniteness; something which cannot be satisfied, or rest in any thing which is finite. The eye is not satisfied with seeing, nor the ear with hearing, Eccles. 1.8. Cast into the heart of man Silver as dust, heap up Gold into mountains, yet He that loveth Silver is not satisfied with Silver, nor he that loveth abundance, with increase, Eccl. 5.10. Advance an ambitious man to great honours, set him in the Throne, load his head with many Diadems, fill both hands with Sceptres; let him drink down all the Kingdoms of the Earth, he will still be as thirsty as that Macedonian Monarch. Now every Nature longs for things of like nature with itself; hence this Infiniteness in man cannot rest till it have sound out somewhat which suits with itself, some infinite Good, which may satiate the longing spirit. But neither any one, nor all Creatures can exhibit an infinite good: even the most excellent, and all (in all their excellency) conjoined have their limits, and stints of goodness; Hence as the Taste in diversity of dishes runs through many, but stays only upon that which fully aggrates the palate, so the spirit of man finding defects in every creature, cannot settle, nor rest upon any.  
3. Thirdly, as we call not that body healthy which is one day in good temper, but many days sick; or that Steward wealthy, who having a rich office for a year, at the years end is turned out into perpetual beggary; so cannot we esteem him blessed who enjoying some momentany comforts, yet himself, with them, soon perisheth in an everlasting curse, and misery. Happiness if it last not, is the more unhappy. Now all the things of the world are transitory, and perish with the using, but the soul of man is an immortal substance. And this spirit not only survives, but reassumes the body, so that after the moment of this present life is vanished, another ensues without end, or change. The spirit of a beast indeed goes downward, but the spirit of a man upward, Eccl. 3.21. It returns to God that gave it, Eccl. 12.7. These things therefore which cannot hold way with us, but leave us in the midst, nay indeed in the first step of our journey, how can they be our inheritance, or make us blessed?  
4. Fourthly, it is not possible a man should be happy in enjoying those things, which the more he enjoys, the less he esteems: for (as excellently that most learned Father) He cannot be called blessed who hath not what he loves, whatsoever it be, or he, who hath what he loves, if it be evil which he hath, or who loves not what he hath, be it never so good, (August. De morib. eccls l. 1. c. 2.) And who is so ignorant but knoweth that thus it is with the heart of man, and all creatures. Before we enjoy them, how dearly, how highly do we prise them? what refuse we to do, or suffer that we may gain them? we long, we pine for them; we ride, we run for them; sweat, and toil for them; venture limb, and life for them; but no sooner we obtain, but finding their emptiness, our heart goes off from them to some other object, at least nauseating what we possess, we burn in desire of what we suppose is wanting. It is with us in these adulterous lusts, as with incestuous Amnon, whose heart being inflamed with the beauty of Tamar, before enjoying could think of no other heaven but her eyes, and arms; but in cooler blood he more loathes than formerly he loved, as was not before so sick for her, as after sick of her, 2 Sam. 13.  
5. Fifthly, the Creatures were ever inferior to us. In our first Covenant they were given to us as servants, and we to them as Lords (Gen. 1.26. Psal. 8.6.) In the second● our dominion enlarged rather than any whit impaired. All things are ours: the world, life, de●th, things present, and to come, all are ours, 1 Cor. 3.21, 22. And when the Lord of all the World in his wonderful love, and special favour chose, and espoused us to himself, he endowed us with all his goods, and gave all his servants to wait upon us in several offices; some as Caterers, to provide our diet, some as Cooks, to dress it; some as Tailors, Weavers, to clothe us; some as Physicians, to cure us; some as Musicians to refresh, and delight us; the very Heavens, as Torchbearers to light us; yea, even the most glorious Angels of Heaven as our Guard to secure us. How then can the creature possibly advance us, whose advancement is to serve us? how should that put the highest excellency (for so is blessedness) upon us, which is so far inferior to us?  
6. Lastly the creature is made unto us as instruments, and means of action, and therefore (in the abundance of it) is not only burdensome, but dangerous. It is like the Spartan Iron-Money; as much as would buy one horse, would load three; As a great sail to a little boat in rough weather, and so is either cumbersome, and makes our way heavy, or dangerous, and unwarily sinks us in destruction. Thus haman's preferment advanced him to the Gallows, Ahitophels' wisdom Woven a noose for his own Neck: That Ruler's wealth in his passage to Heaven loads and sinks him, Mark 10. Nay in respect of blessedness they are so needless, that we are never so blessed as when we have least of them, and lest need them. It is our highest happiness in Heaven, that we shall neither need, nor possess food, apparel, wives, husbands, land, money, Sun, Moon, but God shall be all in all, 1 Cor. 15.28. Rev. 22.5.  
Object. But do not the creatures confer something, and help forward our happiness? Who can (at least comfortably) be without them?  
Answ. There is a possibility (even in this life) of consisting (being, and well-being) without them. Moses was never here more blessed, than when enjoying the presence of God in the Mount, he neither had, or wanted food, etc. when the Apostles had nothing, neither money, shoes, nor scrip, they wanted nothing, Luk. 22.35. Man lives not by bread but by every word of God: a lesson long since taught God's people, when in the Wilderness they neither had nor wanted Corn, Wine, Oil, or any supply of clothing, etc. Deut. 8.3.  
2. Though in this life we cannot (in an ordinary course) be without them, yet do they not make up any part of our happiness; seeing neither it, nor any part of it consisteth either of this life, or any thing belonging to it. Blessed are they (none more) that die in the Lord, Rev. 14.13.  
3. Nothing in the Creature but only God's word, and blessing upon them is that which either fits them for us, or us to them, and so gives us some comfort from them: as being all his servants (Psal. 119.91.) going and coming at his Word, (Luk. 7.8.) They are all in his hand as instruments, which he employeth to good, or evil as he pleaseth. (The Assyrian was but the Axe, or Staff in his hand to chastise his rebellious Subjects, Isa. 10.5, 15.) when we have it, it works not, moves not, but by his hand. If he use not the Axe, it cannot hew; if he lift not up the staff, it cannot stir.  
In a word it is with all Creatures (even the greatest rebels) as with that Balaam, Numb. 22.20. God may say Go, but that which I say, and will, that shalt thou do. And therefore they are all ready to say unto thee, as that Prophet to Balak: If thou wouldst give me thy house full of Gold, and Silver, I cannot go beyond the Word of the Lord to do either good, or bad of mine own mind, Numb. 24.13. Thy meat will tell thee, I cannot nourish thee; thy clothes, we cannot warm thee if he command not. When the Lord says to a Crown, Go to Saul's head, and from Saul to David, it goeth. When he adds, Go to jeroboam, to Ahab, etc. fill them with trouble, sweep them and all their posterity from the face of the earth as dung: so it doth. When he says, Go to Solomon, and girt him with power, peace, honour, it fails not to do it. When he says to the Quails, Go to those murmurers, cover their tables, nay cover the ground two cubits high, go, and fill their mouths, but not their bellies, feed them not, so it comes to pass, Numb. 11.31, 32. And when he commands the Air, neither sow, nor Reap, yet rain down bread upon my people, and nourish them forty years in the Wilderness, it executes his charge.  
Seeing then the creature is full of nothing but of emptiness, vanity, and vexation: unsatisfying; of short continuance; least esteemed, where most enjoyed; far beneath us; and even needless; yea in their abundance burdensome, and dangerous, it is impossible they should constitute any part of man's happiness. Now Religion, Reason, nay even Sense will tell us; All this is infallibly true, and therefore will conclude, that it is irreligious, unreasonable, senseless to rest, or build upon the creature.  
And therefore when in searching our hearts we find too much of this Harlotry in them, thus let us correct, and direct them.  

I.  
Fond Soul I is this  
Thy way to bliss?  
Grasp both the Indies, let thy mighty hand  
The iron North, and golden South command;  
Transcend the Moon,  
Fasten thy Throne  
Above the fixed stars: above expressions,  
Above thy thought enlarge thy vast po●s●ssions●  
Fond soul! all this  
Cannot make up thy bliss.   

II.  
All these are vain,  
Full, but with pain:  
All Creatures have their end to serve, not bless thee;  
As Servants they may help, as Lords oppress thee.  
They vex in g●tting,  
Used, lost with fretting;  
Can slaves advance, shades ●●ll, can grief give rest?  
That, which was cursed ●or thee, can't make thee ble●●.  
They all are vain,  
And bring not bliss, but pain.   

III.  
Fond Soul! thy birth  
Is not of Earth?  
Or Heaven: thou Earth, and Heaven itself surviv●st  
Though born in time, thou dying time out-livest.  
They ●ail, deceive thee,  
They age, die, leave thee;  
So●● up immortal spirit, and mounting fly  
Into the arms of great Eternity;  
Not Heaven, or Earth,  
He, he thy End, and Birth.   
Now if in the fullness of all Creature man can find no parcel of his blessedness how much less in any one single creature As first,   

CAP. III.  
Not in Riches.  
RIches are as Nebuchadnezars golde● Idol; (Dan. 3.) All people, nations, an● languages fall down, and worship this golde● Image; but all the honour the most de●vout Zelots give it cannot wring from it the least degree of happiness. For first, it is a mere Idol. 1. An Image hath only a name, and appearance of what it imageth; Thus these outward things are called, and to mop-eyed men seem to be riches, but are unrighteous Mammon, and at best (and with the best) not true Riches, Luk. 16.11. Their very being is no being, and when they are, they are not, Prov. 23.4. True riches are nothing else but plenty of such things as are useful to the person whom they every. But, 

1. The principal part of man (to which the ●ody is but a servant) hath no use of them, ●r benefit by them; neither of the natural, meat, drink, etc.) or artificial, (gold, silver, etc.) Nay, 2. Even to the body, while it is in the short Pilgrimage of this life (where only they are current) they are ●ather as a little spending money, than its ●ortion, or inheritance. For look as many Cart-loads of Laconian money (that iron ●yn) could not enrich a traveller, who ●as riding Post through that Region to his ●●tive Country, but were rather a burden, ● an a furtherance to his journey: so the bodies of men flying through this mortal life ● immortality are rather laden, than enrich●● by the abundance of these earthly things, 〈◊〉 which they shall never have more need, or use after this momentary Pilgrimage.  
2. Images are dead, helpless things; they have mouths, but cannot speak for us; eyes, but cannot provide for us; hands, but can do nothing for us; feet, but in our necessity cannot stir to help us, (Psal. 115.5, 6, 7.) Such are riches: mere Images; profit us nothing, Prov. 10.2. Are we in trouble? visited with sickness in body, with distress in spirit? etc. They cannot relieve us. Riches profit not in the day of wrath, but righteousness delivers from death, Prov. 11.4. They shall cast their silver in the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord, Ezek. 7.19. Zeph. 1.18. Are our Friends in danger? They cannot redeem a brother, nor give a ransom for him, Psal. 49.6, 7. when we would serve ourselves of them, they take them to their wings, and are gone, Prov. 23.4. would we sleep? They will not suffer us, (Eccles. 5.12.) and instead of helping, hurt us, Eccles. 5.13.  
3. As Idols make their Worshippers like to themselves, even Idols, (Psal. 115.8.) thus men idolising riches become like to their coin, mere images of men: they have neither mouths to eat, nor hands to enjoy, o● take part of their labour, Eccles. 6.2. They have not so much reason or sense to design some end of all their pains, or to discourse with themselves, For whom do I labour, and bereave my soul of good? Eccles. 4.8.    
2. Secondly, whatsoever defect (in general) excluded the creatures from challenging any part in man's happiness, the same (in particular) bars out riches. 1. It is full of vanity and vexation, Eccles. 2.7, 8, 11. All his days (the worldly rich) eateth in darkness, and hath much wrath, and sorrow with his sickness, Eccles. 5.17. 2. It satisfies not; nay the more it is loved, the less it satisfies. Man's eye is not satiate with riches, Eccles. 4.8. They shall not satisfy their souls, nor fill th●ir bowels, Ezek. 7.19. He that loveth silver, shall not be satisfied with silver, etc. Eccles. 5.10. 3. They are not durable, they are of no continuance; Riches are not for ever, (Prov. 27.24.) They perish (Eccles. 5.14.) have Eagles wings, Prov. 23.4. 4. The more we enjoy, the less we love them. The soul that most dotes on them, goes utterly off from what it hath attained, and reacheth ●fter that which it would have, and yet hath not, and so indeed cleaves to that which is ●ot, Prov. 23.4. 5. They are far below us; They have no reason, sense, life, no being ●ut what we give them in our opinion, and ●ancy, no other end but to drudge for us.  
6. They are not only (in respect of happiness) needless, so that never any was (even on earth) so blessed, as he that had least of them: (witness our most blessed Saviour) but in their abundance a burden, which sinks the body, and soul under them; and dangerous; stopping the way to Heaven, and barring the entrance to our only happiness, Luk. 8.14, & 18.25.  
I will shut up this Chapter with a story very true, and as pertinent. Some ten miles from Cambridge dwelled a man old, and poor, who hid his hoar head under a very mean Cottage, with no other companion of his age, than his (as aged) Wife: His means rose only from the flock of the Town (in which he lived, and) which he tended. Following his sheep, it chanced that he found a Portmante● full of treasure. And almost distracted with joy, he bears it home, and acquaints his Consort with this happy adventure. After deep consultation they concluded to dig an hole under their bed, and there in a grave to conceal it. But in the night being now become very wakeful, they were suddenly frighted with some noise (perhaps the scrabling of their Cat or Dog) rose up in great perturbation, searched every mousehole, and all the remainder of that night neither closed their eyes, nor put ou● their candle. Early in the morning they took further advice, and resolved that every night one of them (by turns) should watch their prisoner, lest happily he might break from them, and make an escape. This they practised so long, until both of them (who before were well-near worn up with age) were now with care, fear, and want of sleep even consumed, and pined. After more mature deliberation, they thought expedient to hire some poor neighbours, (for now they mustered themselves not in so mean a rank) every night to guard their Palace, and centinel about them. Which when it was noised abroad in the Town, wrought divers strange surmises (though not any yet harped upon the right string, nor once dreamt what was the true cause of all this business;) some laughed, others pitied, fearing the old Couple would end their days in Bedlam. About a month after they had intelligence who was the Owner of this money, and heard of a competent reward offered to the finder, and restorer. And now being much more weary, than greedy, they readily take hold of the offer, rendered up their prisoner, purchased a Jail delivery, hung up their cares, freed their hearts, rescued thei● macerated bodies, and distracted wits, and by parting with their money returned to their wont peace, and quietness.  
This Ancient Couple, and our own reason will assure us, that felicity seldom dwelleth with riches, never is patched up with rags of earth. Philosophers prove it, and Poets sing it. Thus in English,  Boetius. Libr. 2. Metr. 2. 
If Mammon empty all his bags, to store  
The greedy mind, (as Seas heap sands on shore)  
If earth with Heaven vie Angels for her lovers,  
And every star with golden Pieces covers,  
If Plenty, hills of wealth, and mountains heaps,  
And what it largely gives, as safely keeps;  
The dropsy soul still whines, still thirsts, and pants  
For earth, and feels not what it has but wants.  
When God the mouth, the throat, the skin hath crammed  
With gold, the heart still gapes, and gasps as claimed.  
Nor earth, nor seas, nor heaven can quench this drought  
As hell it ever yawns, ne'er shuts the mouth.  
What rain, what curb can bridle lustful fires?  
And manage them in pace of just desires?  
When all the gifts which from free Heaven came  
Are but as oil, and fuel to the flame.  
He never can be full who feeds on air;  
He never can be rich, who dreams he's poor, and bar●   

CAP. IU.  
Neither can Blessedness consist in honour, and worldly advancement.  
EArthly Honour, and Greatness in the world is like a ponderous leaden weight in an earthly vessel; it breaks out the bottom: As too great a charge in a Musket, either bursting the barrel, or recoiling upon the discharger. Great Babel had so blown up, and bladdered the heart of great Nabuchadnezzar, that swelling beyond the dimensions of man, he burst. His vast thoughts shattered his brainpan, so that not only his Crown, but his senses fell from his head. While he soars above the pitch of man unto a God, he falls beneath the lowest degree of man into a beast, eats grass like an Ox, his Hairs metamorphosed into Feathers; and his Nails into Claws; (Dan. 4.30, 33.) so he exemplified that infallible truth (which is therefore doubled by God) Man that is in honour abideth not, but is like beasts that perish, Psal. 49.12, 20.  
2. Secondly, As it is with Riches, so with honour; even when they are ours, they are not our own. Riches are ours rather in the dispensation, than possession. They are another's, (Luk. 16.12.) The state in another, in God: and the benefit for others, for our Brethren. God is the true Owner, Psal. 24.1. The earth is the Lords, and the fullness thereof; the world, and they that dwell therein. Rich men are but his Stewards. He gives substance, and takes it away at his pleasure (job 1.21.) and we receive to give, and distribute. As God fills the clouds to empty them upon the earth, so he pours in to the rich, to pour out to the poor, Eccles. 11.1, 2, 3. And therefore a righteous Steward thus dispenseth them; He disperseth and giveth to the poor, Psal. 112.9. Even thus is it with honour. It is not our own. It is in him that gives it, not in him that receives it: and we receive it not for ourselves, but for others. Promotion proceeds from God, Psal. 75.6, 7. and ends in his people; see 2 Sam. 5.12. 1 King. 10.9. 2 Chron. 2.11. The root in another, the fruit for other. If then borrowed money cannot make rich, much less can lent honour make blessed.  
3. Thirdly, It is liable to all those defects, and failings of other creatures. 1. Full of vanity, and vexation. Even Solomon's greatness was but vanity, Eccl. 2.9, 11. It ●s gotten (commonly) by wicked arts (flattery, bribery, treachery) with grief, fear, envy. And when it is best gotten, yet come we to it with much danger, hold it with much trouble, and cannot part from it but with ruin. How many have swum to it in the blood of others, and sunk by it in their own? read, 1 King. 16.  
Look upon David, He rose from following the Ewes with young, to feed God's people, (Psal. 78.71.) from the sheephook to the Sceptre. Never any more truly honourable. He received it freely, when he sought it not, it was cast in to him, 1 Sam. 16. He came to it innocently, and would not slain his head with a bloody Crown, 1 Sam. 24. & 26. He managed it wisely, justly, Psal. 78.72. He lived long, and died in it ripely: yet the many, and great dangers through which he made toward it; the perils, and sorrows (by reason of those foul practices of his Son Absolom) in passing through it; The troubles and tumults of Adoniah, disturbing him in the farewell of it, will assure us, that there is much vanity in honour, no felicity, and the Crown more heavy, than happy.  
2. There is no power in Honour to satisfy the ambitious heart thirsting after it; when he hath gathered to him all Nations, and heaped to him all people, his desire is still as death, and hell, and cannot be satisfied, Hab● 2.5. He cannot rest, or quiet his soul i● the very top of earthly honour, and glory, covets to ascend above the height of the clouds; stays not there, but will climb up to heaven; neither are the Heavens high enough for him, he will exalt his throne above the stars, an● be like the most high, Isa. 14.13, 14. Th● Prince of Tyre cannot stop his glorious boasting in being wiser than Daniel, but sets hi● heart as God, Ezek. 28.2, 3. And truly it i● worthy of observation, that the heart o● man (even when it is most carnal, and much more when spiritual) cannot settle, or pitch upon any lower object than likeness to God. But here lies the difference; the carnal would be like him in an absolute sovereignty, and supreme independency, (Gen. 3.5.) the spiritual in humility, (Psal. 113.5, 6. Matth. 11.29.) in holiness, and purity, 1 Pet. 1.15. 1 john 3.3.  
3. Neither is honour of any continuance; Man in honour abideth not; his glory shall no● descend after him, Psal. 49.12, 17. How many outlive all their honour? Those that ar● born in the Kingdom become poor, Eccles. 4. 14● They may live like Gods, and yet die like men, Psal. 82.6, 7. The life of man is but a flower, of short continuance, and momentary, (Job 14.1, 2.) But the flower of honour (commonly) buds long after him, and is blasted before him; certainly parts with him at his grave, and returns to some other, perhaps his enemy.  
4. This glittering Idol of honour is like the glaring Image of Beauty. It hath strong cords to draw a carnal heart, but weak threads to tie, and bind the affection which it hath drawn: how is the soul enamoured on those dazzling, but false beams of honour not yet attained? how soon it languisheth, and loathes what it hath gotten, and enjoyed? It sparkles in our eyes, when we look on it in distance; but no sooner is it worn, then soiled, and loseth all the gloss, and beauty. That great Emperor, and greater persecutor (Diocletian) how greedily did he hunt after the Imperial Robe, and Diadem? how eagerly followed it? But when he had a while worn it, was soon weary, put it off, and hid his head in a private dwelling.  
5. All earthly honour is far inferior to that heavenly creature, which is the principal part of man. The spirit of man framed after the likeness of his Creator, and again restored to that glorious image, infinitely transcendeth the vain, and highest respects it can receive from man. Honour cannot ascend, but descends: cannot be given by an Inferior to a Superior. When we are precious in the sight of God (then, an● never but then) we are truly honourable ● Isa. 43.4.  
6. Lastly, Honour is not only needless no way forwarding our happiness, (and none so happy, or truly honourable, as who by men are most despised, witness our most blessed Saviour, Isa. 53.3.) but very dangerous, if not deadly, stopping our way to the only true glory, and eternal blessedness, john 5.44. & 12.43. Let me conclude this passage also with that Poetical Philosopher,  Boetius. Libr. 4. Metr. 2. 
Those earthly Gods you trembling view  
Mounted on starry thrones,  
Arrayed with Heaven (in spangled blue)  
Guarded with armed drones,  
With raging hearts, and lightning brows,  
Storming with thundering mouths,  
Could you unlace their vain attires,  
And peep into their breast,  
With chains, with gyves, with tortures, fires  
Th' Oppressors lie oppressed.  
Closed in that show, and Heav'n-like shell  
You'll find the kernel hell.  
Distracting lusts with cruel twitches  
Rack the disjointed Ghost:  
Hope backs the heart, and spurs, and switches;  
Wrath, anger ●ear, and ro●●:  
Hate, Envy scourge with snaky wreath;  
Griefs, pressing, squeeze to death.  
When then so many Tyrant Lords  
Reign in one single breast;  
How can it (bound with self-willed cords)  
Do what itself thinks best?  
He that rules men, serves lust, 's a thing,  
Much greater slave, than King.  
If then our Happiness is neither made, nor patched up by Riches, Honours; how much less by Pleasure?   

CAP. V.  
Bodily pleasure, earthly joy, and mirth have nothing to do with blessedness.  
PLeasure is the Idol, and God of Epicures: like children's Babies, tricked, (without) and trimmed with toys, and gauds, but within a rotten stick. It hath a double subject, either the body (where properly it is called pleasure, and luxury) or the soul, where we term it joy, and mirth. Neither of both, if carnal, and earthly, can possibly stand with the blessed estate of man, but are rather unreconcilable adversaries to our blessedness. If we look well upon them, and throughly eye them, and their attendants, we shall find that carnal joy, and mirth dwell, live, and die with grief. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness, Prov. 14.13. As we say of swine There is a great cry, and little wool; much crackling of thorns, and little heat, Eccles. 7.6. whosoever serves them, they bestow their livery upon them, a fools coat, and cap: (The heart of a fool is in the house of mirth, Eccles. 7.4.) and will soon prefer them from the Hospital to Bedlam. I said of laughter it is mad, Eccles. 2.2. And what is pleasure to the body, but an itching worm, which when it is clawed breaketh out into a scab? a vain tickling of sense, till it end in an Hickup? It is common to a beast, and exists only in that part of man, which is his beast, even flesh.  
And their fruits (commonly) very pernicious. Carnal joy turns us out of God's house: (jer. 11.15.) ranks us amongst the most lewd, and wicked persons, whom God's spirit points out to us, marked with the Devil's brand; who rejoice to do evil, and delight ●n the frowardness of the wicked, Prov. 2.14. pleasure is to our estates here a very pickpurse; a sly thief, that unwarily steals us ●nto poverty, and misery. God hath blasted ●t with his curse. He that loveth pleasure shall ●e a poor man, and he that loveth Wine, and Oil, shall not be rich, Prov. 21.17. It is a pallie to our bodies, unsinues them, and makes ●hem (as an unstringed Lute, or Voyal) fit ●or nothing. As we read of Hannibal's soldiers, that when they entered Capua, they were more than men, but dissolved with the pleasures of that rich, and voluptuous City, they went out less than women. To the soul it is a sweet poison; chokes it in the seed, and birth, (Luk. 8.14.) nourishes it to slaughter, Jam. 5.5. To the whole man it is a perfumed grave: They that live in pleasure, are dead while they live, 1 Tim. 5.6. dead to God, dead to men, dead to themselves; the very soul dead in its life, coffined, and buried in the body. How impossibly then can a voluptuous man live happily, who is dead while he lives, and lives to an everlasting, and everliving death?  
Lastly it is much more subject to all those defects, which before were mentioned, that make it altogether unfit, and utterly impotent to make up our happiness, or to help us i● the pursuit of it. 1. It is sheer vanity, Eccles. 2. 1● nothing else but crackling of thorns under ● pot, Eccles. 7.6. 2. It satisfies not: witness tha● Epicure, who proclaimed a reward to Inventors of new pleasures. 3. It lasts not, is but for ● moment (job 20.5.) and dies in the very birth● 4. It is not so alluring before, as loathes om● after enjoying: witness Amnon, 2 Sam. 13.15. 5. It is far beneath us, as being common with us to beasts. And 6. needless and dangerous Woe to you that laugh now, Luk. 6.25. Thi● Chapter let me conclude also with the same Philosophical Poet.  Boetius. Libr. 3. Metr. 7. 
All Pleasures ride with spurs: they gore the heart,  
And drive it first to run, and then to smart.  
Pleasures are Bees; Bees have their bag, and sting;  
Those drops of sweet, these streams of torment bring.  
The bag flies with the Bee; the sting remains:  
How flitting are our joys? how lasting pains?  
He that in honeyed Hive of Pleasure dwells,  
Soon dies to Heaven, lives to a thous●nd hells.  
The happiness of man therefore stands not in outward things. They are all heterogenies (of another nature) and cannot piece, or be united with us. They are without us, and we without them happy. But there are other things which close, and are within us. In our body's Beauty, Strength: in our spirits wisdom, morality. Do not these make us blessed? At least do they not concur as necessary parts of our happiness? Certainly even these rather follow an happy person, than constitute our happiness.   

CAP. VI  
Blessedness is not in any thing corporal, or merely moral.  
OUR Bodies are but the houses of our spirits, and houses of clay, Job 4.19. As the house of a Snail, it is moved, and ●arried by the Inhabitant. And as those ●nail-shells are some black, and dusty, some ●littering in divers colours, so is it with these ●●ells of our spirits: Some the hand of our ●otter seems to frame of finer earth, or at ●ast tinfoyls them with more lovely paintings, some form of more course and dirty ●etal, or (being not leaded) have not that ●●oss, and glittering. As our houses some ●●e daubed with plain loom, others plastered ●ith lime, and washed over.  
Now as in our houses we look first to the materials, secondly to the form, (the one giving strength, the other beauty to our buildings) so in the Body strength, and beauty are the special endowments of it. Beauty is but the flower of grass, (1 Pet. 1.24.) not all out so fair, full out as fading, blasted with the wind, seared with the Sun, smitten with every worm: and (if it had no outward enemy) rotting in the ripening, and ever slubbered in the using. Sickness turn● it into dust, death into dung, the one make● it untoothsome, the other loathsome. Favour (therefore) is deceitful, and beauty vai● (Prov. 31.30.) nay often dangerous: A● it hath cords to draw a lusting affection, s● hath it snares to entangle us in these cords. It is a fire that may scorch others, and consume ourselves. How then should Beauty make happy, when many thousands (a● Absolom and his Sister Tamar) might hav● been much more happy, if they had bee● much less beautiful.  
2. Secondly, What is there in bodily strength? (were it equal to sampson's in th● latitude, and in the longitude to Calebs', Jos●● 14.10, 11.) what can the fullest dimension of strength bring with them to make 〈◊〉 happy? By strength shall no man prevail 1 Sam. 2.9. The battle is not to the stron● Eccles. 9.11. It is not worth a smile, jer. 9.23. An Ague unbends, and Age bends the strongest back. It fills us with vain confidence, drives us to rash attempts, fails us in the execution, and betrays us to destruction.  
Nay if we travel further into this lesser world of man, and search into the bowels of it, we shall find nothing in the Head, or Heart City, which will help to build up our happiness. True indeed it is, Wisdom excelleth folly, as far as light darkness, yet though the wise man's eyes be in his head, he cannot keep off the event of fools; what happens to the fool happens to the wise, Eccles. 2.13, 14, 15. If it dwell with poverty, it is followed with scorn, Eccles. 9.16. It is ever married to pain; and sorrow the issue of the match, and grows up with it, Eccles. 1.18. Some foolishness is wiser than it, and utterly out-wits it, 1 Cor. 1.25. And as our natural wisdom most o●ten perverts us, (Isa. 47.10.) bladders, and swells us (oft to bursting) Isa. 10.13. 1 Cor. 8.1. so when it grows up in a carnal mind it turns foolishness (1 Cor. 3.19.) enmity to God (Rom. 8.7.) and devilish, jam. 3.15. We see it ordinarily that those subtle heads which are tutored in that Florentines university, soon commence Bachelor Machiavils, and Master Devils. And truly I think no wise man can discern how that can merit the name of wisdom, which must necessarily first proceed fool, before it can have the grace to go out wise, 1 Cor. 3.18.  
But to help it a little, join with this natural wisdom moral honesty, and stretch them both to the uttermost extent, yet will they still fall short, and never reach to happiness. They are like that Scribe who answered discreetly; he was not far from the Kingdom of God, Mark. 12.34. but stopping there was never in it. Morality in those ethick Sages is like the rings and jewels of running cheaters; brass but fairly gilded, fair stones, but counterfeit. They oft deceive, never every the Owner: precious to the view, but bring them to the Touch, of no value. And as some Phidian statue tightly form may seem to live, breath, etc. yet is but a stone; so lifeless is all their morality: for he that hath the Son, hath life, and he that hath not the Son, hath not life, 1 Joh. 5.12. If some old Image gnawn with Rats, be tricked up again, with a new dress, and garnished with choice colours, yet are colours indeed dead as the rotten stock. Such were those old heathen Philosophers, Images of Virtue, or rather (as the Apostle speaks of Sacrifices) shadows of good things, Heb. 10.1. They were as all other, in nature dead in sins, and trespasses, Eph. 2.5. And how shall the hand be living, when the heart is dead? the fruit good, when the Tree is evil? The best of them professing themselves wise, became fools, Rom. 1.22. Neither the wisdom of Socrates, the justice of Aristides, could in this life secure them from earthly calamities, death, banishment, etc. How should it help them in that other, with that Judge, where the Saints and their righteousness (not washed in the blood of the Lamb, Rev. 7.14.) are all as an unclean thing, and as filthy rags, Isa. 64.6. As one speaks, all their fair shows were (splendida peccata) glistering ●ins: And truly sin glistering is no less filthy, but more dangerous: brass, (as all other) but better polished. All the former discourse let me shut up with another Poem of that Platonic Philosopher.  Bo●tius, Libr. 3. Metr. 8. 
When Ignorance leads fools (both blind) they stray.  
How should they hit, or miss their ●nd, or way?  
We seek not grapes on thorns● on thistles figs:  
Who gathers pearls ●rom Vines, or gold from twiggs●  
He that would feast his guests with Lenten dishes,  
Drags not dry Mountains, nor thin Aye● fishes.  
He that with Venison would his palate please,  
Swims not his Hounds in Brooks, or hunts the Sea●.  
Tethis black Closets (hid with dark deep floods)  
Men search, know, rifle, ransack all her goods.  
Where brightest Pearls she hoards in Oyster cells,  
Where Coral grafts, where stores her purple shells:  
They know her Markets, Fairs, where, when to buy  
Each kind of Fish; where Crabs, where Lobsters lie;  
But where that good, which makes man blessed, lies,  
They have no ears to hear, to see, no eyes.  
On earth ●ools hunt, which far transcends the poles:  
They tear, dig, delve, (oh are they men, or moles?)  
What curse deserve such Bedlams? blindfold wretches  
Tired let them still pursue their honours, riches,  
And pressed with f●lse goods, give them eyes to view  
The dross of false, the glory o● the true.  
If then in none of these,   

CAP. VII.  
Where lies the Portion of Man?  
THE Portion, or Inheritance of man, which makes him blessed, lies not so low as the highest creature. His Treasure is not buried in earth, but bagged up in Heaven, Luk. 12.33. Heaven indeed is his Storehouse, but not his Portion. He that is infinitely higher than the Heavens, (Heb. 7.26.) he whom the Heaven of Heavens cannot contain, (2 Chron. 6.18.) he, and he alone is man's Inheritance. Man is the great Favourite of Heaven, and of the King of Heaven: and though he were made a little lower than the Angels, yet his Lord most highly advanced him, set the Crown upon his head, crowned him with glory, and honour (Psal. 8.5, 6.) and gave him dominion over the works of his hands. The gift was very great, but not proportionable to the love, or person, of the Giver. Therefore our gracious Lord, after he had bestowed all his creatures upon us to be our servants, gave us himself to be our Lord: (a gift fully, and only answerable to his love) Some service is more honourable than some command: A greater dignity to serve the King, than to command sheep. Whosoever hath tasted how good this Lord is, (Psal. 34.8.) counts all things dung, ●nd loss in comparison of his service, Phil. 3.8. They prefer his livery, and the meanest place in his house before their Princely Robes, or any earthly honour? Psal. 84.10. Even in our Creation, when he gave himself to Adam, to be his Lord, he took Adam unto himself to be his Son, Luk. 3.38. therefore form him after his own Image, Gen. 1.26. And to what higher dignity can the most vast ambition of the Creature aspire, than to be like his Creator, his Son, and Heir?  
Now that our gracious Lord offers himself to be our Portion, himself frequently testifies. He often takes upon himself this title, the Portion of his people, jer. 10.16. & 51.19. their exceeding great Reward, Gen. 15.1. And as frequently his people with glad hearts acknowledge, The Lord is the Portion of my inheritance; The lines are fallen unto me in pleasant places, Psal. 16.5, 6. I have a goodly heritage. Thou art my ●ortion, oh Lord, Psal. 119.57. Even in the deeps of bitter affliction (when they are drunken with Wormwood) this upholds, and strongly props them up. The Lord is my Portion, saith my Soul, Lam. 3.15, 24. A portion so full, and satisfying, that (even here) the Saints utter●y reject all things in earth, or Heaven as any way accessary, or needful to make up any part of their happiness. Whom have I in Heaven but thee? and there is none in earth ●hat I desire besides thee. My heart, and my flesh faileth, but God is the strength o● my heart, and my Portion for ever, Psal. 75.25, 26.  
In this Portion lies all the the blessedness of man: which who can more fully assure us, than those blessed Saints, who (filled with his most blessed Spirit) out of their experience, and overflowing joy pour out abundantly such expressions? Blessed is the man whom thou choosest oh Lord, and causest him to approach unto thee, that he may dwell in thy house: we shall be satisfied with the goodness of thy house even of thine holy Temple, Psal. 65.4. Blessed are they that dwell in thy house; they will ever be praising thee, Psal. 84.4. He is only blessed, and all Nations blessed in him only, Psal. 72.17. Nay himself (our Blessedness) teacheth us. Blessed is the man that hears me, watching daily at my gates, and waiting at the posts of my doors; for who so findeth me, findeth life, Prov. 8.34, 35.  
Saints sometime, when either they are pressed down with afflictions, or newly lifted up from their earthly burdens, are ready to think, and say, Happy are the people who a●● in such a case, (that is) whose garners a●●full, whose sheep, grounds fruitful, no lead●ing into captivity, no complaining, etc. bu● they soon reclaim themselves, and upon better thoughts recant: yea, happy is the people who have the Lord for their God, Psal● 144.15.  
This will be yet much more clearly manifested, if we look upon God, first as our ful● defence, Secondly, as our full reward. Thu● he Covenants to be unto us, Gen. 15.1. Psalm 84.11. For the first, God is a full, and entire defence to all those who are under hi● protection. They have indeed very many very strong, and subtle, (yet more malici●ous) enemies; some without, some within but the Lord (their Shield) beareth off from them all their force, frustrateth all thei● spite, and turneth all their mischief to th● furtherance of his people, and confusion o● their enemies. Not an hair of them shall perish, Luk. 21.17, 18. I will strengthen thee yea I will help thee, yea I will uphold thee wit● my right hand. Behold they that were incense● against thee shall be ashamed, they shall be as northing: As many as strive with thee shall perish● Isa. 41.10, 11. No weapon that is forme● against thee shall prosper; and every tongue tha● riseth against thee in judgement, thou shalt con●emn. This is the heritage of the Servants of ●he Lord; and their righteousness is of me saith ●he Lord, Isa. 54.17. See it in particulars●  
All Adversaries exercise a double enmity, ●ither hostile in assaulting, or civil in accusing. Principalities, and Powers, wrestle ●gainst us in a dangerous conflict, armed with ●ery darts, and therefore we are charged with an whole armour of God, Ephes. 6.11, ●2, 16. 2. They are importunate Accusers, Rev. 12.9, 10. Even when God himself ●ad not only justified, but so highly commended his servant job, that shameless Spirit was not ashamed to tax him for an Hypocrite that served for hire, not love, job 1.8, 9, 10. 2. The World is an unreconcilable enemy, warring not only within us (by earthly lusts) jam. 4.1. but without, persecuting, oppressing, and consuming, Psal. 119.61, 87, 157, 161. 2. Accusing also, and pleading against us by contradiction, slandering, mocking, etc. Psal. 119.23, 51, 69. Lastly, the Flesh warreth against our souls, (1 Pet. 2.11. Rom. 7.23.) and accuseth (Rom. 2.15.) Against all their assaults, all their weapons, and accusations, the Lord is our full protection.  
In war there is a twofold defence, 1. Natural, in situation, as impassable Rocks, Mountains, Rivers, Coverts, or Shelters. 2. Artificial, made by hand; and some mor● distant, walls, towers, fortresses; and som● nearer, shields, and other armours. Th● Lord is all these unto his servants, 1. Moun●tains round about them, (Psal. 125.1, 2. ● 2. The only Rock (2 Sam. 22.32.) 3. Broa● rivers, where no ship can pass, (Isa 33.21.) 4. A Covert, or hiding place, (Psal. 32.7 & 119.114.) 5. A Wall, and that of fire● (Zech. 2.5.) 6. A Tower, (Prov. 18.10. ● 7. A Fortress, (Psal. 18.2.) 8. A Shields ● (Prov. 30.5.) a compassing shield, (Psalms 5.12.) like the Cherubims flaming sword, turning every way for our protection. 9 Our Advocate (1 joh. 2.1.) to whom all the Saints confidently repair upon all occasions to plead their cause, (Psal. 35.1. & 119.124.) 10. Neither is he only our defensive, but offensive armour also, both Shield, and Sword, Deut. 33.29. He bears down our foes, and plagues them that hate us, Psa. 89.23. In a word he is our Forward, he our Rearward, (Isa. 52.12.) compassing, and enclosing us with his Almighty arms, as with two invincible Armies.  
This is his promise, and the deed fully answers it. Look upon it in some instances. The Lord Covenants with Abraham, Isaac, and jacob to be their shield. They were few, Pilgrims in strange, and Heathen Country's. What but this Almighty Shield could ●ave given them protection? when it was in ●●e power of Laban's hand to have hurt Jacob, ●od held his hands, and lips also, Gen. 31.29. ●hen he was not a little (nor without cause) ●ighted, the Lord made his enemies more ●fraid of him, than he of his enemies, Gen. ●5. 5. when he was to pass by Esau's Country, God gave him a royal convoy, two ●●mies of Angels to guard him, (Gen. 32.1, 2.) ●elted into tears the bloody heart of his ●alicious Brother, Gen. 33.4. In brief when ●●ey were a few, a very few in number, and brangers, when they went from one Nation to ●●other People, he suffered no man to do them ●rong, yea he reproved Kings for their sakes, ●sal. 105.12, 13, 14. David was sometime 〈◊〉 the paws of Bears, sometime in the jaws ●f Lions, encounters Goliath, but is still safe ●nder God's hand, (1 Sam. 17.) Saul pursues ●im, hunts him (1 Sam. 26.18, 20.) watches ●im at his house, (1 Sam. 19.11.) compasseth him about, (1 Sam. 23.26.) surprises him in a Cave, (1 Sam. 24.3.) but ●ill he is safe under God's wings. The whole country opposes one poor Prophet: Kings, ●●inces, Priests, People, all fight against him, ●ut all cannot prevail: and what the reason? ●am with thee saith the Lord to deliver thee, ●er. 1.18, 19 They smite him, put him in the stocks, (Jer. 20.) they question him fo● his lise, (jer. 26.) imprison him, (jer. 32. search for him to kill him, (jer. 36.) fli●● him down into a miry, sinking, and stinking Dungeon, (jer. 38.) but the Lord is wit● him in the stocks, in prison, in the dungeon his enemies are destroyed, and he delivered. Saints may be stoned, shipwrackt often, i● stripes above measure, in prisons frequent; 〈◊〉 death oft, every where in perils, and yet saf● joyful, happy, 2 Cor. 11.23, etc. They ma● be as safe in a Lion's Den, as in a Palace Dan. 6. as cheerful in a burning Furnace as in a Bed, Dan. 3. The truth is, we ma● have many changes, but he changes not, an● therefore we are not consumed, Mal. 3.6.  
And because where so many, and so craf●● Adversaries walk about to devour, (1 Pe●● 5.8.) and prying into all advantages wa●● upon all occasions to destroy us, we hav● need of a good watch to secure us; th● Lord himself sets the watch, (Psal. 141. 3●. nay vouchsafeth (in his own person) wh● never slumbers, nor sleeps, to watch an● ward about us, (Psal. 121.3, 4.) and 〈◊〉 countermining all their undermine, blow● up all their projects, impregnably fences ou● hearts, and keeps them in his peace whic● passeth understanding, Phil. 4.6, 7.  
Object. But is this true? with our eye● we see them (in this World) subject not only to much evil, but often to death itself. Answ. 1. Know assuredly the promise is infallible, and general: No evil shall befall thee, Psal. 91.10, All shall work together for good, Rom. 8.28. 2. Many things are called, and counted evil by carnal men, nay by Saints in their mistaking weakness, which are good. Christ's departure in the flesh seemed a great misery to the Apostles, but they were deceived, john 16.6, 7. Even all Saints after their blubbered eyes are cleared, can see good in affliction, and God's faithfulness in his chastisements, where they feared his wrath, and felt his displeasure, Psal. 119.71, 75. 3. Death is no evil where God hath given Christ to be our Life. Death is ours, (1 Cor. 3.22.) the gate to eternal rest, a sleep in the bosom of Christ, 1 Thes. 4.14. desired by Saints in a godly manner, (2 Cor. 5.2, 4. Phil. 1.23.) and envied us by wicked enemies, Numb. 23.10.  
Object. 2. Nay they are not so fenced by their Shield, but that often they receive grievous wounds of spirit, so that they roar for very disquietness of heart, and are led captive by enemies, Psal. 38.5, 8. Rom. 7.23. Answ. 1. There are two sorts of wounds: some of friends, some of enemies; some killing, some healing. A Surgeon will wound, and launch ● sore; nay a Mother. These wounds are as that of jason Pher●eus, whose enemy intended to kill, but cured him. 2. The Lord our heavenly Physician even by these wounds draineth our surrounding corruptions, and purgeth, our deadly, and hellish filthiness. Peter's fall broke the heart o● his self-conceit, and the stiff neck of his pride, but he lost not one Limb of the new man. Therefore Christ called it Winnowing, or sifting of Wheat, Luk. 22.31. The Corn falls on the Floar, but is cleansed from the chaff, and dross, and so made fit for use. And it is much to be observed that none have been more cleansed, than they who have most sinned. 4. This Captivity is but a● jabins' oppression of Israel; It forces to cry, who shall deliver me? (Compare judg. 4.3. with Rom. 7.24.) this cry affects the soul of our Saviour, (grieved for the misery of his Israel Judg. 10.16.) so God arises, scatters our enemies, and we are more than Conquerors in him that loved us, Rom. 8.37.  
2. Secondly, As he is a full defence so is he an exceeding great reward; exceeding indeed not only the possibility of our deserving, but the uttermost reach of any created understanding. For as his love is incomprehensible, Eph. 3.19. so his greatness unsearchable, Psal. 145.3. He is only good, Matth. 9.17. abundant in goodness, Exod. 34.6. For as he is the only Fountain distilling all good into all Creatures: so is he an overflowing Ocean pouring out to men (not in drops but) streams his Rivers of living pleasures, and goodness. See Psal. 36.8, 9 They are abundantly satisfied with the fatness of his house, he makes them drink of the Rivers of his pleasures: for with him is the Fountain of life, and in his light we shall see light. Hence it is that his Servants wrapped, and even swallowed up in this torrent with admiration, and exclamation testify. Oh how great (beyond expression, or comprehension) is thy goodness to them that fear thee, which thou hast wrought for them that trust in ●hee, before the Sons of men? Psal. 31.19. Where can we turn ourselves but we shall hear ●very Creature ready to join in consort with ●he Saints, and to sing? Thou crownest the year ●ith goodness, and thy steps drop fatness: they ●rop upon the pastures of the Wilderness, and ●he little hills rejoice on every side. The pastures are clothed with flocks, the Valleys ●re covered with Corn, they shout for joy, ●hey also sing, Psal. 65.11, 12, 13. How ●●numerable are the Creatures in the ●eaven, Ayer, Earth, Water? and every one ●f them proclaim his goodness, being in their Creation Very Good? Gen. 1.28.) and daily by his good Providence, feasted, and filled with good? Psal. 104.28. It is not in vain that God's Spirit by the Psalmist compares our defence in God to a Shield, our reward to the Sun, Psal. 84.11. A Shield saves us by its own gashes; we cannot be wounded till our shield be pierced. He is afflicted in our affliction, Isa. 63.9. when men tear the faithful (as Psal. 35.15.) they scratch his eyes, Zech. 2.8. He is persecuted in his Members, Act. 9.4. All the wrongs all the stripes, scoffs, derisions, abuses fastened upon his people light upon him. For he is the shield that bears off all. The Sun is the fountain of light: and not the Air only, and every sublunary creature, but even those Luminaries of Heaven have no other Tapers, but what they kindle at his fire. How freely, and plentifully doth that great Light shed his beams not only through the skies, and air, but down to the earth, and every earthly Creature; It gilds every weed, and dunghill: and though it lends so bountifully to all, yet it is self still as full as ever. Such a reward is our Lord unto us. Seeing the● he is first infinitely great and all Nations nothing before him, and to him less than nothing, (Isa. 40.17.) and (secondly) infinitely, and incomprehensibly good, abundantly surrounding the most vast desires in his goodness, commanding us to open our mouths wide, that is, to enlarge our hearts in thirsting, our mouths in ask, and promises to fill them, (Psal. 81.10.) certainly they can want nothing, ●o whom he is all things. And this is it which draws out the hearts of his servants to all thankful acknowledgement: The Lord is my Shepherd, I shall not want: Surely mercy, and goodness shall follow me all days of my life, and I will dwell in the house of the Lord for ever, Psal. 23. It is altogether impossible for any Creature to think that God can be any such thing, which can possibly be bettered, or excelled by any thing, as being a good without limits, which the more we know, and enjoy, the more we esteem and affect: It cannot therefore be denied that the highest, and only happiness of man consists in the getting, and enjoying him. Harken then to that sweet invitation of that so often before mentioned Philosopher, and Poet.  Boetius. Libr. 3. Metr. 10. 

Come, hither come (poor Captives) you whose minds  
●ith dust (cast in your eyes) Lust cheating blinds,  
●nd to base earth with willing ●etters binds:   

Come weary souls, here re●t, here quiet bide,  
Come, anchor, here's your Port, here safely ride:  
Your guilt in this close Sanctuary hide.   

Nor Golden Tagus, nor bright Hemus streams,  
Nor India's s●lf, whose womb Sols hotter beams  
Fill with rich seed, red, white, green glittering gems,   

No sparkling Pearls your quenched snuff can tine:  
The more ye cleave to their deceitful shine,  
The more ye are buried in their Dungeon mine.   

Their glistering rays, which kindle fond desire,  
Are earthly, and beget but fatuous fire;  
Shine but in night: they rise, and set in mire.   

But this Eternal Sun (whose splendour bright  
Rules, quickens all, gives you both life, and light)  
The eye that wistly views with fixed sight,  
Will swear the Stars, the Moon, the Sun itself is night.   
But you will say, How shall we possibly meet? God is in Heaven we on earth, Eccles. 5.2. he of purer eyes than to behold evil, tha● cannot look upon iniquity (Hab. 1.13.) We all an unclean thing, and our righteousness a filthy rag, Isa. 64.6. He higher than the Heavens, Heb. 7.26. we as low as Hell. Observe therefore,   

CAP. VIII.  
How we attain this Portion.  
SUch is the high favour which we (poor dust) have found in the eyes of our glorious Creator, that he hath not only set us out our Portion in himself, but tied himself to us, and us to himself in the sure bond of an everlasting Covenant, in which he hath passed himself to us, and purchased us to himself: he ours, (as before) and we his Portion, Deut. 32.9. Zech. 2.12. He our King, (Host 13.10.) we his Kingdom: (Exod. 19.5, 6.) He to us a Father, (2 Cor. 6.18.) in love, and providence, (Host 14.4. Matth. 6.26.) we to him Children, in love, and obedience, Deut. 10.12. jer. 7.28.  
This his Covenant he hath frequently en●grossed for us (that we might have it ever in our eyes) not only in his word (Gen. 17.7. jer. 31.31, etc.) but in our hearts also, jer. 31.33. As jonathan, because he delighted in David (1 Sam. 19.2.) and loved him as his own Soul, regarded not the disparity of their condition, but divested himself of his Princely robes, to adorn his servant, and having given, and tied his heart to him before, now gives his hand, and binds himself to him in a sure knot of a friendly Covenant, (1 Sam. 18.1, 2, 3.) so our most gracious Lord, having his delights with the Sons of men (Prov. 8.31.) loving us beyond knowledge, (Ephes. 3.19.) so far descended (in the depth of his love) from the height of his Majesty, that he even bound himself to the clay of his hands. Perhaps the learned Heathen might have some dim sight of this great Mystery, and veiled it under the Fable of P●gmalion; who having framed a curious statue in the form of a Woman, fell into love with it, and when he had gotten it enlivened married it. Love even desires unions and communion with the beloved. This incomprehensible goodness of God, and great Mystery of Godliness will be best opened unto us by way of Question, and Answer. Quest. 1. Hath God never made more Covenants with man than one? Answ. God hath made divers Covenants; (as Gen. 9.9, etc.) but specially two, the Old, and New, (Jer. 31.31.) or the first, and second Covenant, (Heb. 8.7.) Quest. 2. With whom did God make these Covenants? Answ. With the two adam's: the first with the first Adam, and his seed: the second with the second Adam, and his seed: the first made with a servant, and therefore a Covenant of works, in this tenure, Do this and live, (Gal. 3.12.) The second made with the Son, and therefore a Covenant of Grace, wherein God giveth what he asketh, and worketh, what he commandeth: bids us, Live, and so gives us life, (Ezek. 16.6.) commands his Covenant, (Psal. 111.9.) and so writes it in our hearts, Jer. 31.33. Thus our new Covenant is made first, and immediately with Christ our Redeemer, and mediately with us through him our Mediator, See Isa. 59.20, 21. Gal. 3.16. Quest. 3. Was then that first Covenant broken? Answ. By the first Adam it was utterly broken, (Gen. 3.) and so by all mankind, (jer. 31.32.) And hence with the root died all the branches, (Rom. 5.12.) And certainly never can we sufficiently admire, or bless that miracle of God's mercy, in which, after that by our treacherous revolture, and rebellion, we had broken Covenant, and were utterly fallen into eternal death, and misery, he hath taken advantage (by our breach of Covenant) to make a better Covenant with us, and by our sin, and rebellion to glorify his grace, in doing us more good than ever: that seeing we so waveringly fell in the first, we might invincibly stand in the second Adam; and having lost ourselves, and all our blessedness in the one, we might regain, and eternally re●ain i● in the other.  
And hence the first is called the figure of the second Adam, (Rom. 5.14.) because as the first was the Head, and Root of our first Covenant, in whom we were all blessed if he stood, and cursed if he fell: so the second is the Head of our second Covenant, with whom (because he cannot die) our li●e is hid up in God, (Col. 3.3.) in whose eternal blessedness we are everlastingly blessed.  
Quest. 4. What is our new Covenant? and the matter of it? Answ. In a word, as Christ jesus is the Head, so is he also the matter of our Covenant. For whatsoever God bestows on us is in Christ, and we receive it in him; and whatsoever he requireth of us, Christ doth it in us, and we perform it in him: so he all in all, Col. 3.11. Hence he is often called our Covenant, Isa. 42.6. & 49.8. Observe it in some particulars: 1. He promiseth to save us from all our enemies, (Luk. 1.74.) and gives Christ to be our Salvation, Act. 13.47. He Covenants to make us blessed, and gives him to be what he promiseth to give, Gen. 22.18. 2. He sees that we are filthy, (Psal. 14.3.) and therefore demands of us that we wash, (jer. 4.14.) and be pure as he is pure, (Levit. 11.45.) He knows how unable we are to do it: For though we wash us with nitre, and take much soap, yet our iniquity is marked before him, (Jer. 2.22.) As well can the Ethiopian change his skin, or the Leopard his spots, (Jer. 13.23.) Himself therefore undertakes it, and covenants to wash and cleanse us from all our filthiness, Ezek. 36.25. Hence he openeth a ●ountain to us (even in the side of the Lord jesus) for sin and for uncleanness, (Zech. 13.1.) gives us Christ, and Christ washes us in his blood, Rev. 1.5. 3. He knows our foolishness. My people are foolish, sottish children, (Jer. 4.22. Tit. 3.3.) that we are beasts, and brutish in our knowledge, (Jer. 10.14.) And his infinite Wisdom can take no pleasure in fools, (Eccles. 5.4.) commands us therefore to be wise, (Psal. 2.10.) and often exhorts us to it. O● that they were wise, (Deut. 32.29. Again, Ye fools! when will ye be wise? (Psal. 94.10.) but knows it is out of our reach, (Wisdom is too high for a fool, Prov. 24.7.) Himself therefore gives it liberally, and upbraids not (Jam. 1.5.) gives Christ (his wisdom, 1 Cor. 1.24.) to be our Wisdom, (1 Cor. 1.30.) 4. The Lord knows we are Captives of Satan, taken by him at his will, (2 Tim. ●. 26.) servants, or slaves to divers lust●, (Tit. 3.3.) commands us to lose our ●elves from our bonds (Isa. 52.2.) to deliver ourselves, (Zech. 2.7.) knows we can never be free till the Son makes us free, (Joh. 8.36.) Himself therefore proffers to be our Redeemer, (Isa. 41.14.) and gives the Lord jesus to be our Redemption, (1 Cor. 1.30.) In a word; we are dead, and he our life; we hunger-starved, and he our food, (Joh. 6.35.) we naked, and poor, he our clothing, and riches (Rev. 3.17, 18. Gal. 3.27.) we blind, and even darkness, (Eph. 5.8.) he our light, (Joh. 8.12.) we excluded from the Kingdom of Heaven, he the Door to enter us, (joh. 10.9.) we straying, lost sheep ● he our way, (Joh. 14.6.) and Shepherd to conduct us, (1 Pet. 2.25.) we dull, he the Quickening Spirit, (1 Cor. 15.45.) we weak, and can do nothing, (joh. 15.5.) he our strength, through whom we can do all things ● (Phil. 4.13.) we altogether empty, no good thing in our flesh, (Rom. 7.18.) he our fountain and fullness of grace, Joh. 1.16.  
Quest. 5. What special benefit do we receive by him, being now made the Head, and matter of our Covenant? Answ. Infinite, and specially that fullness (even now) in him which we cannot yet have in ourselves, and that perfection whereby our weak persons, and failing actions are accepted in him● Thus the righteousness of the Law is fulfille● in us, (though not yet by us) Rom. 8.3, 4● for he is the end, or perfection (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the law for righteousness unto every believer, Rom. 10.4. we are in him unblameable, in him accepted, Ephes. 1.4, 6. To which end he is made sin for us, (who knew no sin) that we might be made the righteousness of God in him, 2 Cor. 5.21.  
Secondly we receive in him a sure, and immovable estate: a Kingdom which cannot be moved, Heb. 12.28. a life, that cannot die: for being grafted in him, we cannot ●ut live: because he lives, we shall live also, Joh. 14.19. He dyeth no more, death hath no more dominion over him: and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) In the same manner are we dead unto sin, but alive ●nto God in jesus Christ our Lord, Rom. 6.9, 11. And as grafts which are implanted ●n any stock, receive continual sap from ●he root, and by it live, and grow, and as ●hey increase in bulk, increase also in the nourishment, which is supplied continually unto them through their stock, till they come to their fullness; so the branches of this ●rue Vine make increase, (Ephes. 4.16.) hav●ng nourishment ministered, they increase with ●he increasing of God, (Col. 2.19.) till we ●ome to a perfect man, to the measure of the ●ulness of the stature of Christ, Eph. 4.13.  
This is that great Prerogative of the second Covenant, made with the second Adam, in which the Saints rejoice, triumph, and sing. Who shall separate? etc. Rom. 8.35. It was granted to Adam (saith August. de Correp. & great. c. 11.) that he might persevere if he would, but not that he would what he might; but to us, who are grafted into Christ, both tha● we may, and will persevere. And in the next Chapter. There is now given to the Saints not only such help as was given unto Adam, but such as that perseverance itself is given them: not only that without this gift they could not persevere, but also that by this gift they cannot but persevere.  
This is that unspeakable comfort to our drooping souls, and so strong a prop to our weak faith, that being grounded on this Rock we cannot be overthrown. Therefore that holy Father writing upon those words of the 88 Psalms, I will build up thy Throne to all Generations, sets up this Trophy, and breaks out into this Triumph: Christ (saith he) sitteth in us, reigneth in us, and shall reign eternally in his Saints. This hath God promised, if that be not sufficient, this hath God sworn. Because therefore the promise i● sure, not according to our merits, but hi● mercies, we must not Preach that with fear, which we must not think of with doubt.  
What an Heaven of joy, and consolation floweth from this blessed estate? we indeed in nature are bend to back-sliding, (Host 11.7.) and therefore he undertakes to heal our back-slidings, (Jer. 3.22. Host 14.4.) In us there is an evil heart of unbelief ready to depart from the living God, (Heb. 3.12.) therefore he Covenants to hold our hearts by his fear, that we shall not depart from him (Jer. 32.40.) we are gadding, and changing our ways, Jer. 2.36. but he changeth not, and therefore we are not consumed, Mal. 3.6. It is a special part of his Royal stile, Keeping Covenant, (Neh. 1.5. Dan. 9.4. Psal. 111.5.) The Covenant consists of Promises and Duties: but those duties promised, for whatsoever Duty God demands of us, he promiseth to give, and whatsoever he promiseth, he ●urely, and fully performeth, and exhibiteth in Christ; so worketh all in us, and for us, (Isa. 26.12.) much more perfectly, and acceptably than we can.  
Object. But if Christ be given us, as our Fountain, and we replenished from his fullness, how then are we so empty, when he so full, and overflowing? how are we full of nothing but wants, when he so abundantly replenished with an unexhausted plenty? Answ. 1. There are some nourishing, some starving wants: want of meat, without sense of want: pines the body: wants breeding hunger drive to food, and food yields strength, and growth; were our wants without feeling, we could not hunger for the Lord jesus, and his righteousness. 〈◊〉 we are sensible of them, and therefore hunger, and thirst for Christ; we are blessed, and shall certainly be satisfied, Matth. 5. 6● when therefore we find thirst and hungry why should we fear to repair with all assurance to this full Fountain? What Well denies us water? how freely doth light lend, and give light? He that is the Sun of Righteousness, and Fountain of living Waters invites thee to come, and when thou comest, gives freely, Rev. 22.17. He draws thee to himself, (joh. 12.32.) poureth out his Spirit unto thee, (Prov. 1.23.) satiates the weary soul, (jer. 31.25.) and will surely make it to flow with Rivers of living water, Joh. 7.38. This passage also may we conclude with that excellent Poet.  Boetius. Libr. 3. Metr. 12. 

Thrice happy soul, that turns his Sphere of sight  
To that grea● Sun, and Fount of goodness bright;  
Thence fills his waning Orb with true, eternal light.   

Happy! who losing his clogged feet, and hands  
From pressing earths, and hell's oppressing bands,  
Mounts, soaring up to Heaven, and at that haven lands.   

Once Orpheus plaining at his Spouses bier,  
Gave Rocks a weeping eye, and listening ear;  
Brooks stayed their hasty stream; woods left their roots to hear.   

But when no Muse his wounded heart could plaster,  
Songs fanned his fires, and flames broke out the faster,  
His verses pleasing all, but easing not their Master,   

Weary of life, to hell he desperate flings,  
There fits his sweetest voice to sweeter strings,  
And into pity Lords of Shades, and darkness sings.   

There what his Mother's spring, there what his eyes,  
(Griefs double fountain) what (which both outvies)  
Lost-longing love affords, he to stern Ghosts applies.   

Hell's bawling Dog pricks up his thrice two ears,  
To howl, to bark, to snarl, to whine he fears:  
Haggs still their hissing snakes; and Furies melt in tears.   

Then first Ixion, and his wheel take rest;  
Tantal neglects his taste, his ear to feast;  
The Vulture, full of verse, scorns Titius loathed breast.   

Di● yields, and with this law restores his Love,  
Till hell be left, his sight back must not move.  
Who gives Love laws? alast Loves only law is love.   

Now past black Styx, near to the verge of Skies,  
Forced by desire, turning his longing eyes,  
Eurydice (at once) he saw, he lo●●, he dies.   

This Fable looks to thee, who tired with night  
Desirest to draw thy soul to life, and light  
On that Eternal Sun set, ●asten, fix thy sight.   

If you turn back on hellish Shades to poor,  
Thou ever losest what thou want'st before:  
Thy soul more barred from Heaven, in hell implunged more.   
Seeing then this Covenant is all our salvation and desire, (2 Sam. ●3. 5.) in the next place Observe,   

CAP. IX.  
What is required of us to be entered into this Covenant.  
ALL that our gracious God demands of us, is only to Seek him● Seek the Lord, and his strength, seek his face continually, 1 Chron. 16.11. Seek the Lord while he may by found, Isa. 55.6. Naturally in this ●abour we are notorious sluggards; ready to project vain, and imaginary dangers: There is a Lion in the way; and when Gods gracious hand is stretched forth, reaching out his Covenant to us, we hide our hand in our bosom, and will not draw it out to receive his of●er: when he puts, and even thrusts thi● Bread of Heaven into our hand, it grievous ●o bring it again unto our mouth, Prov. 26. ●3, 15. Therefore our Lord (who desires ●ot our death, Ezek. 18.32.) presseth hard ●his duty upon us: Seek the Lord, and ye ●hall liv●: Se●k me, and ye shall live: Seek ●im that makes the seven stars, and Orion, ●hat turneth the shadow of death into the morn●ng, and maketh the day dark with night, ●mos 5.4, 6, 8. And because this Wisdom is the principal thing, (Prov. 4.7.) therefore he commands us that it should be the first of our thoughts, and ways: Seek first the Kingdom of God, and his righteousness, Matth. 6.33. This is his way, and we must walk in it. So do his Saints: With why whole heart have I sought thee, Oh let me not wander from thy Commandments, Psal. 119.10.  
Conscious of their starting nature they enter into Covenant, and bind themselves with an Oath, and penalty of death to seek the Lord with their whole desire, 2 Chron. 15●12, 13, 14, 15. Even half servants, and such who have nothing to show of his Service but a Coat, and Livery, and that so worn, torn, and threadbare, that men may see their nakedness through it, even these confess (sometime) the necessity of it, and in their manner set themselves to this duty, and when they do, (oh mercy!) they lose not all their labour. Those hypocrites, whose hearts were not upright with him, but flattered him with their tongue, yet in their extremity sought him, and enquired early after God: so he forbore them, and destroyed them not, Psal. 78●34, 36, 37, 38. jehoash in the life of Jehojadah, (2 King. 12.2.) and Uzziah in th● time of Zechariah (mere temporisers, 2 Chron. 26.5.) sought the Lord and prospered.  
And truly there is an absolute necessity which will enfor●e, and drive us to this search with all diligence. For there are two things which compel the most slothful heart to labour with all industry. 1. The great need of a thing, when he cannot subsist without it. 2. The extreme want, when he hath nothing of it. Both here meet, and that in the highest degree. First, We are, in our nature, wholly without him. Without Christ, without God in the world, strangers to the Covenant of Promise, (and therefore) without hope, Ephes. 2.12. we have utterly lost him. As the Gileadites dealt with jepthah, (Judg. 11.2.) we have driven him from us, thrust him out of our doors, shut our gates upon him, and even defied him: as they (Job 21.14.) Depart from us; or those in the Gospel, We will not have this man reign over us, Luk. 19.14. we have compelled him by our sins to forsake us, and to separate from us, Isa. 59.2. We have broken him with our whorish hearts in departing from him, Ezek. 6.9. and so forced him to leave us, Isa. 2.6. 2. Our need of him is palpable. We can have nothing, do nothing, be nothing without him; for, In him we live, move, and have our being, Act. 17.28. Our wants are innumerable, and he the only Fountain that supplies them: Our enemies also numberless, strong, subtle, malicious, and he our only Shield that defends us. Our weakness notorious: Of no strength, Rom. 5.6. All our strength, hope, comfort lies only in him. Get him therefore we must, or perish; and seek him we must, or never get him. But wherein consists this seeking of God? In all seeking. 1. The heart seeks in the desires, and longings of it. 2. That sets itself, and the whole man on work constantly, and diligently to use all means whereby we may attain what we may desire, and seek. The root is in the heart, that blades in the desire, (mark 2 Chron. 15.12, 15.) ear, and grows fruitful in the actions, and earnest endeavours. David seeks God, How? 1. His soul thirsted, his flesh longed for God. 2. He follows hard after him, Psal. 63.1, 8. so those Saints (Isa. 26.8, 9) in the night desire him with their soul, seek him early in the morning, waiting for him in the way of his judgements.  
Again, that which we seek must be the end of our seeking: whatsoever we seek not for itself, but for some other, we seek not it indeed, but that other, for which we desire, and seek it. God must be sought for himself; we must not in seeking him look to any thing beyond him: when we seek our Lord as the jews sought Christ, not b●●ause of the miracle, but because they had eaten, and were filled, we seek not our God, but our bellies.  
But what are the mean● wherein we seek, and find? The Lord hath given us blessed means. 1. Holy Ordinances, the way of hi● judgements: prayer, the Word, Sacraments: (See Isa. 26.8.) 2. A powerful Mediator, and prevalent Intercessor with God for man, God, and Man, the Lord jesus Christ: he the only Door, (Joh. 10.9.) the only Way, by which we come to God, joh. 14.6. His blood hath scored out our path to the Holiest, a new, and living way through the Veil of ●is flesh, Heb. 10.19, 20. 3. Faith, which effectually applies both unto us. The Ordinances not mingled with faith profit not, Heb. 4.2. Prayer without faith God accounts howling, Host 7.14. the word, men who have no faith count babbling, Act. 17.18. Christ is ours, and dwells in our hearts by faith, Ephes. 3.17. but without faith we are still under the curse, job. 3.36. He than that thirsteth for God, looks to Christ in every Ordinance, not to serve himself of God, but to serve him in all faithfulness, this man seeks God.  
Many there are which deceive themselves, and suppose they are not now to begin that work: they have long ●ince (they hope) both sought, and found him. But have they prepared their heart? have th●y put aw●y iniquity far from them? do they not suffer wickedness to dwell in their Tabernacles? Job 11.13, 14. How should men seek, and find God in the ways of ungodliness? the righteous Lord in all unrighteousness? Can God be found in Atheism? In such ways they find God (as Balaam his Angel) with a drawn sword in his hand, not as a Father, but a judge, and Avenger. Indeed if we rejoice to work righteousness, remember him in his ways, he will surely meet us in his mercy, Isa. 64.5. But if we seek him after our own devices, and, though we walk after the imagination of our own wicked hearts, yet dream we shall have peace (Deut. 29.19.) he will meet us, not as a man, (Isa. 47.3.) but as a Lion to tear us in pieces, where none can deliver, Psal. 50.22.  
And yet further (that we deceive not ourselves in a matter of such consequence) we must know that this seeking of God may be considered in divers periods of it. 1. When being without God in the World we seek to be initiated into his service (see Act. 17.27.) 2. After some breach, when by our misbehaviour we have caused him to withdraw his favour, and to hide himself from us, as Cant. 5.6. 3. Even when we are in peace, and amity, we must still seek him, labouring to get more union, and communion with him in a continual waiting upon him, and looking unto him, Psal. 105. 4. Some perhaps will think, All this is needless: what necessity of seeking him, when he first seeks us? (Luk. 15.4, 8.) nay finds us before we seek him, (Isa. 65.1.) God indeed loveth us first, (1 joh. 4.19.) and in his love draws us, (Jer. 31.3.) In infinite love he gives us his Son, (Joh. 3.16.) Thus he seeks us lost Creatures, as that Woman her lost Groat, Luk. 15.8. He lights up the Gospel, and sends in with it that great light, offers him, and in him offers us grace, and happiness: so he seeks, and finds us, as Keepers their strayed De●r; he sends in Hunters, and they hunt us from every Mountain, and every hill, and from holes of Rocks: he sends those Apostolical Fishers, and they shall spread their Nets, (Ezek. 47.10.) and fish them, jer. 16.16. Till which time we do but (as thos● blind Heathens) feel after him, Act. 17.27. we sit in darkness, he sends in his Word, and calls us ●orth unto his marvellous Light, 1 Pet. 2.9. we are enemies, he beseeches us to be reconciled, and offers us peace in Christ; but further gives his chosen an heart to know him, (Jer. 24.7.) an heart to fear him, (Jer. 32.39.) an heart to walk in his ways, (Ezek. 36.27.) He circumciseth their hearts to love him, (Deut. 30.6.) opens the heart for Christ, (Act. 16.14.) and brings in the Lord Jesus to dwell there, Eph●s. 3.17. so he first seeks us in calling us, seek ye my f●ce; and then we (when he hath given us that new heart) seek him, when we answer Lord thy face will I seek, Psal. 27.8. He first waits to be gracious to us, than we wait on him, and ar● blessed, Isa. 30.18. Let me shut up this Chapter, with that Princely Preacher, and Prophetical Poet, in this Paraphrase (in Verse) upon his Ecclesiast. 2.  

I.  
Oh I am tired, I faint, I swoon, I die,  
I travel all the world to find a station,  
Where weary soul● may sa●e, and happy lie,  
I search for rest, feel but vexation;  
I grope for substance, grasp but vanity;  
I seek for life, and health, find death, damnation;  
I meet approaching death, death to eschew:  
Toiled with vain sweat, I wax old, to renew  
My weary life: so spend, and hate what I pursue.   

II.  
To Pleasure's house I failed, and safe arrived  
I looked for Joy, but ●ound a Bedlam there:  
Into rich Mammon's bags, and Chests I dived,  
But saw them filled with grief, with care, and ●ear:  
The Crown was but a Skep, where swarms are hived  
Of stinging thoughts; it wears me w●ich I wear.  
Has man no good? is't lost? or a●● blind?  
Who? who will point the way? or clear my mind?  
To find what I should seek, to seek that I may find?   

III.  
Look as th' industrious Bee from flower to flow●  
Jumps lightly, visits all, but dwells in none:  
Or as a sickly taste tries sweet, and sour,  
Runs through a World of dishes, finds not o●●  
To please his curious Pal●te● has no power  
To relish what it likes: this bit, that bone  
Longed ●or, and loath'd● thus my unquiet brea●●  
In Earth, S●●●, Ayer, Heav'● vainly 〈◊〉:  
But serving them is cursed, and served by them not blest.   

IV.  
Can rivers seek, find re●● in restless Seas?  
Can Air in stormy airs quiet stay?  
Can Heavens find in swiftest raptures ease?  
Has only man no Centre? none to lay  
His weary soul to rest? no place to ●ase  
His boundless thoughts? Me thinks I see a ray,  
A glorious b●●● break through heavens Canopy;  
Me thinks I hear a voice, Come Soul, and see,  
Come; here, here lies thy rest; rest in my word, & me.   

V.  
It is thy lovely voice, great Love, oh where,  
Where, Lord of love, where should I seek to find thee?  
In every place I see thy footsteps clear,  
Yet find thee not: what are the mi●●s that blind me?  
I know Lord where thou art, and seek thee there,  
Yet there I find not: thee before, behind me,  
On every side I see, yet seeing blind  
I find not what I see: but hark (my mind)  
He speaks again: Soul seek, seek thou, and I will find.   
A great encouragement which will much hearten us in this quest is that.   

CAP. X.  
We shall certainly find, when we rightly seek.  
IF worldly and carnal men so zealously affect, and hotly pursue their earthly objects; the ambitious straining for honour, till they crack their estates, and brains in reaching after it, and yet are often overreached, and lose their prize; the covetous (as horses) drawing iniquity with Cart●ropes of vanity, defrauding, oppressing, piercing their souls with many sorrows, yet often put all their gains into a bag with holes, (Hag. 1.6.) or at the least in their end are stripped, and turned out naked; voluptuous persons hunt after pleasures, till they run themselves off their legs, and are brought to a morsel of bread, and yet commonly either lose their game, or (as that Huntsman) are eaten up by their dogs; how cheerfully should a Christian ●un his course in seeking that immortal honour of being a Son, and Heir to the King of Kings, those durable riches, treasures laid ●p in Heaven, those incorruptible pleasures, which are at God's right hand, and press hard toward the ●●rk for the prize of the high calling of God in Christ, which following he shall surely obtain, and having obtained shall never lose.  
Never did our gracious Lord command his poor creatures, Seek ye the Lord in vain, Isa. 49.15. he hath passed his word that in seeking him we shall certainly find, and i● finding him shall be ever blessed. His word is his deed, what he speaks is done, what he commands stands fast, Psal. 33.9. Be assured therefore if thou seek him, ●e will be found of thee, 1 Chron. 28.9. 2 Chron. 15. ●● Matth. 7.7. If you seek for honour, glory, immortality, you shall find eternal life, Rom. 2●7. Thus hath he frequently promised, and all his promises are Ye●, and Amen in Christ, 2 Cor. 1.20. judah sought ●im and found him, 2 Chron. 15.15. Even Hypocrites find him, and some favour with him, when they seek, even as much, and as far as they seek● Ahabs temporal humiliation obtained an answerable mercy, 1 King. 21.29. As long a● Vzziah sought God, so long he prospered●● Chron. 26.5. It is an infallible dispensation of his Providence (in general) to give every man what he seeks. He that seeketh good, shall have favour; and ●e that seeketh mischief, it shall come unto him, Prov. 11.27.  
It cannot be otherwise. For 1. 〈◊〉 ●st sui di●●usivum; Good i● o● a spreading nature. It cannot but communicate itself proportionably to the power which it hath, and to the object which i● finds. He is good, and doth good, Psal. 119.68. He is infinitely good, and therefore infinitely communicates himself, as well to the 〈◊〉, by generation, as to the Holy Ghost, by procession; ye● finitely (as they are capable) to all his Creatures, as well in their Creation, making them very good, (Gen. 1.31.) as in his providence, and dispensation; his open hand fills them with good, Psal. 104.28. and man being created after his own image, and after his ●all capable of the divine nature, he offers and imparts it to them who takes his offer, 2 Pet. 1.4.  
Secondly, He is Love, (1 john 4●16.) gracious, (Exod. 34.6.) loving before, above, contrary to our deserving. Thi● love our Saviour thinks best to express in the relation of a Father, (Luk. 11.11, 12, 13●) so loving, that he waits to be gracious unto us, (Isa. 30.18.) that he is found of those that seek him not, and makes himself manifest to those that ask not after him, (Rom. 10.20.) so unexpressably, and unconceivably loving, that when he had bestowed all his Creatures upon us, he yet satisfied not his love, till he had given (a gift fully proportionable to his incomprehensible love) the Son of his love, his only begotten, that we being destroyed by ourselves, (Host 13.9.) might through him never perish; being dead in ourselves might have eternal life in him, (joh. 3.16.) being enemies in our nature might be reconciled in him, Rom. 5.10.  
Thirdly, He is the Truth, Joh. 14.6. How frequently hath he promised, that if we seek we shall find (as before) and faithful is he that promiseth, who will also do it, 1 Thes. 5.24. Thus Mercy, and Truth meet together, Psal. 85.10. And to this purpose are they met, fully to assure us of success in seeking, Deut. 4.25. to the 32. And observe that when for their rebellion the Lord had scattered his revolting people among the Heathen, and given them up to their whorish hearts, to serve wood, and stone, yet even from thence when they shall seek the Lord, they shall find him. And what is the reason that after such bitter provocations he will be found of them in their deepest misery? 1. His mercy: for the Lord thy God is a merciful God, he will not destroy thee. 2. His truth, and faithfulness; (nor forget the Covenant of thy Fathers which he swore unto them, ver. 31.) How then should any poor soul that seeks with lo●ging miss in finding. Thou lovest him; he more (infinitely) loveth thee: Thou seekest him, he first seeketh thee. Thou wouldst find him, he will surely find thee: thou desirest to meet him, doth not he promise to meet thee? (Isa. 64.5.) nay thou goest to meet him, but he runneth to meet thee, Luk. 15.18, 20.  
But that cunning, and lying Serpent, and our own unbelieving hearts will put in a bar, and lay a notable stumbling block in our way concerning this truth. They will object, It is not only apparent that many have not found the Lord, who yet have earnestly sought, but the Lord himself plainly testifies, that many shall seek, and not find, Luk. 13.24. They shall go with their herds, and with their flocks to seek the Lord, and shall not find him, Host 5. ●. but we must know that as in other actions, so in this, that which is not right, indeed is not. It may seem to be, but is not what it seems: A lip-love is indeed no love (1 joh. 3.17, 18.) A dead faith, no faith: so that seeking which is not right, is indeed no seeking.  
What then is that right seeking, to which God hath annexed this promise of finding? Three things are necessarily required in seeking to make it right, and prosperous. 1. That the place, Where. 2. That the time, when. 3. That the manner, how, be all right. He that seeks Grapes of Thorns, or Figgs of Thistles, neither finds what he seeks, no● indeed seeks to find: for he seeks in a wrong place. He that seeks Grapes of the Vine, and Figgs of the Figtree, but out of season (in Winter) seeks not in due time, and finds nothing but his own folly. He that observes time, and place, but neglects the right manner of seeking, is still out of the way of finding. The soul of the sluggard desireth, and ha●h nothing, (Prov. 13.4.) He will not Blow by reason of cold, therefore shall he beg in Harvest, and have nothing, Prov. 20. 4● If a man go with his Cart into the Field, (a place of Corn) and in Harvest (the time of Corn) but never Ploughed, sowed, etc. he may load all his Harvest in an empty Wain, and return with an empty belly.  
Where then must we seek? Not in ourselves; not in our Righteousness, or works; we are mere Thorns, and Briars, Ezek. 2.6. The blessed fruit of the true Vine grows not in our cursed nature. Nothing there but sour, and wild grapes, Isa. 5.4. Erring Israel following after the Law of Righteousness, attained not unto the Law of Righteousness, Wherefore? Because they sought it not by faith, but as it were by the works of the Law, Rom. 9.31, 32. Only we find, and enjoy God in Christ, only in Christ he is appeased● 2 Cor. 5.19. only well-pleased in Christ, Mat. 3.17. In him we are accepted, Ephes. 1.6. By him we have access to God with confidence, Ephes. 3.12. One cannot possibly come to God as a Father but by him, Joh. 14.6. In him adopted, Ephes. 1.5. In him begotten to an incorruptible inheritance, 1 Pet. 1.3, 4. In him blessed with all spiritual blessings, Ephes. 1.3.  
But where shall we seek Christ? who shall ascend into heaven, to bring down the fruit of Christ's resurrection, and ascension for life unto us? who shall go down to the deep to fetch thence the death of the Lord jesus, and apply the virtue of it to our souls? The Apostle answers: The word is nigh unto thee in thy mouth, and in thy heart. This is the Word of faith, which we Preach. For if thou confess with thy mouth, and believe in thy heart that God raised him from the dead, thou shalt be saved, Rom. 10.6, 7, 8, 9 Christ therefore is offered thee in the Word, given by faith: the Word brings him to thee, thy faith receives him, holds him, leads him into the chamber of thy heart, and there he dwells with thee, Ephes. 3.17. As therefore only Christ brings thee into favour with God, so the Word brings Christ to thee, and faith grafts thee into Christ.  
But although the Lord jesus Christ with his own mouth, and his blessed Spirit have so frequently, and clearly testified, that the Word Preached is the incorruptible seed, whereby we are born again to this incorruptible inheritance, (Luk. 8.11. 1 Pet. 1.23. Jam. 1.18.) and the food, (strong meat, and milk) whereby we are nourished, and grow up into our Head in this life of God; yet what in the World is more despised, and rejected? If you look to the judgement of some (professed, and in name) Christians, they account it (as those Greeks) foolishness, (1 Cor. 1.18, 23.) and therefore utterly despise it, Act. 13.41. They dare deride it even in the mouth of Christ himself, (Luk. 16.14.) how much more in the mouths of his poor messengers? If you look unto their wills, they are resolved against it, (jer. 44.16.) will not hear, but reject it, (jer. 8.9.) If to their affections, they hate it; hate the knowledge of it, (Prov. 1.22, 29.) hate him that brings it, (Amos 5.10.) yea even him that sends it, joh. 15.22, 23, 24. Indeed if they would inquire of Christ, and hearken unto him, teaching us where to find him, he would direct us: Go thy way forth by the footsteps of the flock, and feed thy Goats by the Tents of the Shepherds, Cant. 1.8. But proud fond men know not (as that Eunuch, Act. 8.31.) the need of a Guide. Their staff can better grope out their blind ways, Host 4.12. They walk after their own devices, (Jer. 18.12.) and will have no other Counsellor but their own mouth, jer. 44.17.  
Some again seek him at ease, on their beds, and so find him but in a dream, Cant. 3.1. some look for him in the broad ways of a common profession as those jews, Matth. 3.9. Joh. 8.33. They are children of Abraham, Circumcised, etc. so many Christians: They are born in the Church, Baptised, call Lord, Lord, etc. but how should they find the True way in the false, the narrow in the broad? There they shall hear him thundering as a judge: I never knew you, Depart from me ye workers of iniquity, Matth. 7.14, 23. Know assuredly when the Spouse herself thus sought, she found him not. She sought him on her bed but found him not, sought him in the streets, and broad ways, but found not: but when she enquired of the Watchmen, she soon found him, Cant. 3.1, 2, 3. Hear him ●herefore in his word; Watch daily at his ●ates, and wait on the posts of his doors, and he will make thee blessed, Prov. 8.34.  
Secondly, what is the season, or right time ●f seeking? God's time, not ours. There is ●n acceptable time, (2 Cor. 6.2.) a time when ●od will be found, Isa. 55.6. The longest ex●●nt reacheth no further than the limits of this short life. After death instantly follows Judgement, Heb. 9.27. where the tree falls, it lies. 2. There is a time when the decree brings forth, Zeph. 2.2. which if we prevent not, we perish. As far as I can discern by the word, God limits a time, and after the Date is out, we are shut out (Heb. 4.7. and specially, Luk. 13.25.) A time when the door stands open to give us entrance, a time when the door is shut, and we knock, beg● and plead hard, but all in vain. For though God never excluded a repentant, humbled, and softened heart, yet when men have despised his patience, forbearance, and offers of grace, God may justly, and doth frequently give men up to hardness, and leave them to their impenitency, to treasure up wrath against the day of wrath, Ezek. 24.13. Rom. 2.4, 5. 3. There is a set time; the Lords Day, or (as our Homilies call it) the Christian Sabbath. And for mine own judgement I am persuaded, that as a Sabbath is the bond, which holds the Church in the true Worship of God, so the neglect, and contempt of that Ordinance is the bane of true Religion, the root of all profaneness, and Atheism, and the great breach wherein Superstition, Error, and Schism have overflown, and surrounded the Christian Churches; In this matter therefore consider, and ponder these few observations.  

1. A Sabbath is nothing else but a day of rest, separated from the labours of our earthly, and consecrated to the labours of our Heavenly callings. This (I take it) is apparent, Exod. 20.10. where not only a cessation from our earthly vocations is required, but the sanctification (or keeping that day holy) is enjoined.  
2. A Sabbath instantly after the Creation was instituted, blessed, and sanctified by God himself; and therefore (as far as I can discern) was born with the world, hath lived with it to this present, and shall never die, but be changed into that eternal Sabbath; yea even our heavenly Father himself, thus far kept a Sabbath, that he rested that day from all his works which he made, (Gen. 2.2.) and propounds his practice as a kind of precept to his Children, Exod. 20.11.  
3. By virtue of the Decalogue, (and that fourth commandment in it) a Sabbath is of moral obligation to the jews, and bound them to a necessary, and religious observation of it.  
4. A moral equity of the 4 Commandment is generally by all confessed, obliging all men to a sufficient, and convenient time for God's Worship. Now that a Seventh-dayes Sabbath was (in the jewish Church) this sufficient, and convenient time I conceive will not be denied, neither can any (I think) yield any good reason, why a seventh day should be the equity of the Sabbath (a time sufficient, and convenient) then, and now inconvenient.  
5. We no where find this statute of a seventh day's Sabbath abrogated by the Lawgiver, (who then can repeal it?) but only translated to the first day of the week: which that it is done, is apparent, but whether done by Christ himself in person, or (which is equivalent) by his Spirit in the Apostles, appears not. And therefore that Appellation of the Lords day used by the Spirit, (Apocal. 1.10.) is the fittest title which Christians can give it.   
But of all other seasons the most special, and happy is that, when God draws near, and even offers himself to be found, Isa. 55.6. when by his voice in his word he calls, Awake thou tha● sleepest, arise from the dead, and Christ shall give thee light, Ephes. 5.14. when he maketh us that gracious proffer, Turn ye at my reproof, behold I will pour out my Spirit unto you, Prov. 1.23. when (as that Angel deals with Peter, Act. 12.) he smites sleep out of our eyes, shakes us out of our drowsiness, and by corrections offers himself as a Father unto us, (Heb. 12.7.) and so by his quickening Spirit moves, and stirs our secure, and sluggish spirits. As when the waters in that pool were troubled, healing followed, (joh. 5.4.) so when the Messengers of God have by his word stirred, and troubled us, if then we instantly step in, and take hold of his grace, health, and salvation will certainly follow. But take great heed of delays (see Psal. 119.60.) If it be inhumanity to say unto a neighbour, it is most impious to say unto God, Go, and come again to morrow, Prov. 3.28. Saints seek early: (Isa. 26.9.) and then the promises meet them. They that seek me early shall find me, Prov. 8.17.  
Object. But some may seek early, and not find, Prov. 1.28. Answ. There is God's day, and our day. The Lord himself riseth early, and calls, Jer. 7.25. Then if we stir up ourselves to seek, we shall find him, Psal. 63.1, 5. but if we let pass his day, and seek in our day, our early will prove too late. When he slew them, they sought him, and enquired early after God, Psal. 78.34. But then he had sworn in his wrath that they should not enter into his rest, Psal. 95.11. They lived long after, but never entered.  
3. Lastly how, or after what manner must we seek? 1. As famished persons, with hunger, and thirst. Ho every one that thirsteth, Come to the waters, and Isa. 55.1, 2. Thus we are constantly invited. Let him that is athirst come, Rev. 22.17. Thus accepted. I will give to him that is athirst of the fountain of the water of life freely, Rev. 21.6. Now hunger, and thirst are those natural, and ordinate affections of the body, rising from a sense, and grief of want, whereby it vehemently, and constantly desires the food wherewith it is nourished, and grows. But as there is an inappetence, so is there also an inordinate desire of meats and drinks, rising from distemper; a disease; not hunger, but the hungry evil; not thirst, but dropsie-thirst, coveting excess, devouring rather than eating, and then vomiting, but never satisfied: Thus is it with our spirits: The true ●unger therefore includes, 1. Emptiness. 2. Longing. 3. A constancy; that is an ordinate, and seasonable return of this desire, rising not from distemper, but emptiness, and such an emptiness as proceeds from the right use of this food, well digested into the inward man for growth. Some are full gorged with lusts, and so loath this honey comb, Prov. 27.7. some very empty, but not at all hungry, as those that are dead, or deadly sick. Those Laodiceans were poor, empty, naked, but not hungry, as dreaming that they were rich, and wanted nothing, Rev. 3.17. Some are full of longing, but nothing emp●y; as that Ruler (Mark 10.17, 22.) who had he been as empty of temporal living, as he was greedy of eternal life, would have willingly accepted that easy condition, to have bartered earthly for heavenly treasures.  
When all these meet together in the heart, and make it hungry, they fail not to satisfy, and make us blessed, Matth. 5.6. But when they are severed, and single, they prevail nothing.  
Secondly, We must seek with the whole heart, not divided, nor double: so if we seek, we shall surely find him, (Deut. 4.29.) And blessedness with, and in him, Psal. 119.2. But a divided heart is ever faulty, Host 10.2. and a double heart, (wavering betwixt God, and Mammon, Christ, and Lust) obtains nothing, jam. 1.7, 8.  
Thirdly, With a Washed heart, purged from the love, and dominion of sin: For as all Sacrifices (and even our prayers) are loathsome, when they are presented with ●nclean hearts (Prov. 21.27.) so when we are washed, the most deep-died sins cannot hinder our acceptance, Isa. 1.16, 17, 18. If we regard wickedness in our hearts, the Lord will not hear us, (Psal. 66.18.) but if we forsake our sin, we shall find mercy, Prov. 28.13.  
Fourthly, when we have thus sought, we must wait upon God; The Lord is good to the● that wait for him; to the soul that seeketh, Lam. 3.25. The experience of Saints will ratify this truth. I waited patiently for the Lord● and he inclined unto me, and heard my cry, Psal. 40.1. Our blessed God hath long waited upon us to be gracious unto us, and to show us mercy; and blessed are they that wait upon him to receive mercy, Isa● 30.18.  
If then you seek your portion aright; if you seek God in Christ, Christ in his Word● if you seek him in due time, his time, hi● day, when he offers himself, and stirs your hearts; if you delay not, but when God riseth early to call you, you wake early to meet him; if you seek with an hungry, entire, washed heart, patiently waiting upo● the posts of his doors, he will certainly ope● the door, let you in, give you life, an● make you blessed.  
I will also finish this Chapter with a verse borrowed from divers of those Poetical Prophets.  

Vast Ocean of light, whose rays surround  
The Universe, who knowst nor ebb, nor shore,  
Who lendest the Sun his sparkling drop, to store  
With overflowing beams Heaven, air, ground,  
Whose depths beneath the Centre none can sound,  
Whose heights 'bove heaven, and thoughts so lofty soar  
Whose breadth no feet, no lines, no chains, no eyes survey,  
Whose length no thoughts can reach, no worlds can bond,  
What cloud can mask thy face? where can thy ray  
Find an Eclipse? what night can hide Eternal Day?   

Our Seas (a drop of thine) with arms dispread  
Through all the earth make drunk the thirsty plains;  
Our Sun (a spark of thine) dark shadows drains,  
Guilds all the world, paints earth, revives the dead;  
Seas (through earth pipes distilled) in Cisterns shed,  
And power their liver springs in river veins.  
The Sun peeps through jet clouds, and when his face,  
Are masked, his eyes their light through airs spread, and gleams  
Shall dullard earth bury lifegiving streams?  
Earth's ●oggs impound heaven's light● hell quench heaven kindling beams?   

How miss I then? in bed I sought by night,  
But found not him in rest, nor rest without him.  
I sought in Towns, in broadest streets I sought him,  
But found not him where all are lost: dull sight  
Thou canst not see him in himself: his light  
Is masked in light: brightness his cloud about him.  
Where, when, how he'll be found, there, then, thus seek thy love:  
Thy Lamb in flocks, thy Food with appetite,  
Thy Rest on re●ting days, thy Turtle Dove  
See● on his cross: there, then, thus Love stands nailed with love.   
For surely know that Eternal life, even   

CAP. XI.  
All Blessedness is found only in the Lord jesus Christ.  
THE whole Portion of man, all treasures, and true riches, which fill man with true blessedness, are stored up in Christ: Riches, and honour are with him, yea durable riches, and righteousness, Prov. 8.18. In him are hid all the treasures of wisdom, and knowledge, Col. 2.3. He is full of grace, and truth, and from his fullness we all receive, and grace for grace, Joh. 1.14, 16. and so are we filled with the fullness of God, Ephes. 3.19. It will therefore be not more needful, than delightful to take a further view of this glorious inheritance; so to kindle, and inflame our dull hearts with more love, and longing after him, to drive us to seek, and quicken us in seeking, that ●o we may find him.  
Of all the Artifices devised, and practised by that envious, and subtle Serpent this is the principal, to draw a Curtain before this express Image of God's person; who being the Brightness of his glory, (Heb. 1.3.) if we could behold with open eyes his Divine beauty, would wonderfully ravish our enamoured spirits, and so attract, win, and hold our eyes, and hearts that he would utterly raze out all other vain loves and washy colours, and cause us wholly to despise all those painted flowers of counterfeit beauties, which grow not in his face, and shine not in his eyes.  
As therefore that our heavenly Father (the Father of lights) in his gracious wisdom, to draw us to Christ, commands his light to shine out of darkness, and opens for it a window in our hearts, to give us knowledge of the glory of God in (no other object but) the face of the Lo●d jesus Christ, (2 Cor. 4.6.) so this Prince of darkness employs all his Engines, with all diligence, to obscure that light of the Gospel, lest in it this Image of God should shine out unto us, 2 Cor. 4.4. And as he by his false Apostles (deceitful workers) labours to distort those amiable lineaments, and darken the radiant beauties of the Lord jesus: so our God sets his servants of the Ministry on work, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Gal. 3.3. to limb out Christ in all his love, and excellency to us.  
Now it is he who hath committed that pencil of his Gospel into my weak hand. I desire therefore, as I can, (a poor Apprentice in my trade) and as I have learned of him, to describe him to you; you know well, as other Princes, so this King of Kings woos by picture. He sends here unto you drawn by a rude hand his portrait, which (as dim as it is by reason of my unskilfulness) is able (through his working) to inflame your hearts with love, with sickness of love, with ardent desire, and restless longings after him.  
As in the Creature there is a double quality which kindles affection, either simple, whereby itself is perfect, or relative, whereby others are bettered; so is there in our Lord, and Creator a double excellency, ●imply considered wherein himself is incomprehensibly blessed in his most glorious perfections, relative in his infinite both goodness, and fullness to supply our imperfections, and fill us with blessedness.  
For the first, because our infirm eyes would soon be dazzled with the rays of that Sun of Righteousness (if in open light, and full view he were presented to us,) therefore the Lord is pleased to mask the face of ●hat glorious lustre with shadows of earthly comparisons, and to let us (here) see the ●ight of it as through a cloud.  
Now as corporal beauty consists, 1. Of a ●omely feature, (when the whole body, and ●very limb is cast into a due frame, keeping ●ust proportions, and every one fashioned in ● right mould, neither excessive, nor defective) and 2. Of an amiable colour, dispread ●ver the whole body, and every member; ●hen each part is dressed, and tired in such ●livery as most commends it to the eye of the beholder; so also doth the spiritual: view 〈◊〉 curiously drawn, Cant. 5. from the 10. v. 〈◊〉 the end. There may you behold our be●●ved excellently portrayed by the hand of 〈◊〉 own Spirit, as well in all his excellencies, 〈◊〉 head, locks, eyes, cheeks, lips, hands, legs, 〈◊〉 countenance, mouth, as also in his most ●●vely colours, white, and ruddy, etc. The meaning is, Look as a person excellently comely in all the lineaments, and proportions of every member, and tightly fair in the natural tapestry of a pure complexion is a most ravishing object to an eye of flesh; so in that second Adam (the quickening Spirit) could we lift up our eyes to take a full view of his dazzling beauties (which now are veiled from our imperfect sight, for no man can see him and live) could we behold (in their measures) those his most glorious Attributes, and then clearly discern that infinite purity, shining, and sparkling in every one of them, it would (as once it certainly shall) fill our spirits with heavenly raptures, and ravishing ecstasies in contemplation of those divine beauties.  
Take a more particular, and distinct view of these most glorious perfections. Look what comeliness is in man, that in Christ is Omnipotency, or All-sufficiency. Comeliness i● nothing else but that form of body, whereby every limb is so placed, grown, and proportioned, that it is apted for its office, an● for the use of the body: were the Ey● (the Spy of the body) placed elsewhere tha● in the Watch-towre, were the hand, or fo●● turned backward; how should they execute their office, and discharge their duties? Bu● when the eye, the ear, and every part is 〈◊〉 seated, and shaped, as that it is most fitted, and best enabled for the work unto which it is designed, and no work of the body which some part is not able to effect for it, than it is seemly, and lovely: So what is that All-sufficiency, and Omnipotency in Christ, but that infinite, and excellent measure in all his divine Attributes, whereby he is able to do, and doth all things in Heaven and earth?  
Look then upon the Lord jesus, and behold in him. 1. His Almighty eye of Wisdom, and providence, running to and fro through the whole earth, to show himself strong in the behalf of them whose heart is perfect with him, 2 Chron. 16.9. Consider that his Almighty ear of grace, and mercy, which hears ●rom the ends of the earth, (Psal. 61.2.) and from the belly of Hell, Jon. 2.2. Behold that his Almighty mouth, which speaks, and it is done, commands, and it stands fast, Psal. 33.9. Take a view of the Almighty arm of his ●ower, and hand of his justice, effectually working, and equally distributing whatsoever, and howsoever he wills in Heaven, and Earth, subduing all things to himself, and disposing all events, and Creatures at his pleasure. As therefore it is the Comeliness of ●an that all his limbs are so ordered, and ●amed that he can with all facility, and agility do every work which concerns the good of the body; so that which sets an excellent lustre upon Christ in the eye of a Christian is that his Almightiness, whereby (in all his Attributes) he is able perfectly to work whatsoever is necessary, or convenient for his Body, and Spouse, and to do whatsoever he will in all the world.  
2. As all the limbs of the body are not a little commended to the eye by the fairness of the skin, not dried in the smoke of a burnt constitution, nor drowned in the paleness of a phlegmatic complexion, but every part dressed in those colours of beauty (red, and white) shining in their natural pureness; so is there in Christ an excellence of spiritual purity, far surmounting the expression of words, or comprehension of thoughts in any creature.  
This purity is nothing else but his holiness; the beauty, and glory of all the rest● His wisdom is an holy wisdom, his merc● an holy mercy. His mouth, a●m, han● altogether, and infinitely holy. Whe● comely proportions of body march unde● those lovely colours of Beauty's ensigns how easily do they make a breach in th● eye? conquer, and lead captive the heart and swear it a willing servant to fleshly love● But when the Lord jesus looketh forth of 〈◊〉 Window when he showeth himself (but) through a lattice, (Cant. 2.) He wounds the hearts of men, and Angels; he ravishes the soul, captivates the understanding, fires the affection with unquenched longings: no such hell as to be estranged from him; no such Heaven as union with him. We have a proverb that love will tune a very harsh, and unstringed heart into poetry, and singing. But when the Creatures, though with covered faces, (for who is able with open eye to behold the full blaze of his beauty?) look upon the face of his Holiness, they are swallowed up in admiration of his excellence, and fill their mouths, and the world with songs of his beauty. They call up one another in their Antiphones, or Verses, to praise him, Psal. 30.4. & 97.12. and all (men, and Angels) join in the Chorus, chanting Holy, Holy, Holy Lord of hosts, Isa. 6.3. Rev. 4.8. Clean ways how easy, and pleasant? clean linen how sweet, and sightly? pure air how wholesome? pure metals (gold, or silver) how precious? what then is that purity of the divine essence? how glorious in holiness? Exod. 15.11. In this alone see the excellency of it. It is a working beauty, mightily, almightily working on every ob●ect that looks upon it. How long may we behold the fairest Virgin on Earth, and yet ourselves be no whit the fairer? But when we fasten our eyes upon this beauty of Christ, it leaves the impression of the same glory, and excellency upon us. And as it is with that great Light, (the Sun) it guilds the Heaven, stars, earth, trees, and every Creature with which it converses, and paints them with his light, and lustre; so that greatest, and uncreated Light, that Sun of Righteousness, when we behold him, stamps his divine nature, and glorious image upon us: If Moses do but see his back only, his face shines, and glitters, so that his Brother Aaron feared to approach him, Exod. 34.30. If Christ in his humanity converses with his Father, not only his face sparkles, as the Sun ● (Matth. 17.2.) but his very raiment shines, and glitters in pure whiteness (Mar. 9.3. Luk. 9.29.) and hence is it that when we shall see him as he is, we shall be as he is, 1 Joh. 3.2.  
Secondly, Look to that relative excellency wherein we communicate with him; w● must know that whatsoever is his, is ou●● also (by participation) when he is ours, an● we are his. He endows us with all his goods● not only with these outward things, (Pa●●● Apollos, Cephas, the World, life, death, things present, future all are ours, 1 Cor. 3. 22.● but withal those excellencies which are i● himself: His arm of power, his hand of justice, his ear of mercy, his eye of Providence, all is ours: he withholds nothing from us, not his glory: he will have us to see it, and by seeing to have it, joh. 17.22, 24.  
Nay he so far is pleased to descend unto us, that he not only gives himself for us, but will himself be to us whatsoever we want. We are excluded, shut out from God, without God in the World (Ephes. 2.12.) he becomes a Door to let us in joh. 10.9. we were strayed sheep wand'ring in our lost paths, (Isa. 53.6.) he is the Way to bring us back to the Heavenly flocks, and solds, joh. 14.6. when we were darkness (Ephes. 5.8.) he would be our Light, Joh. 8.12. we were harbourless, without any continuing City, (Heb. 13.14.) He will be our House: we dwell in him, (1 Joh. 4.13.) for our house (or mansion) is not Heaven, but in Heaven; not made with hands, but uncreated; not temporal but eternal, 2 Cor. 5.1. we were hungry, and pined, feeding on ashes, (Isa. 44.20.) himself will be our Bread from Heaven, Joh. 6.35. he our drink indeed, joh. 6.55. we filthy, and even stinking in our filthiness, (Psal. 14.3.) he our Fountain for sin and uncleanness, Zech. 13.1. we naked, (Rev. 3.27.) he our clothing, Gal. 3.27. we in debt, owed thousands of talents, had nothing to pay, (Matth. 18.24.) he our Surety, (Heb. 7.22.) who hath canceled our bonds, and blotted out the hand-writing which was against us, (Col. 2.14.) we were Captives, (2 Tim. 2.26.) he the Price of our Redemption, (Matth. 20.28.) we were fools, (Tit. 3.3.) he our wisdom, (1 Cor. 1.30.) we poor, (Rev. 3.17.) he our Riches, (Col. 1.27. Rev. 3.18.) we Vile, (Job 40.4.) he our Praise, and Glory, (Deut. 10.21. Luk. 2.32.) we joyless, (our very joy madness, (Eccles. 2.2.) he our exceeding joy, Psal. 43.4. To conclude, We dead, (Ephes. 2.1.) he our Life, (Joh. 14.6.) we Vanity at our best, (Psal. 39.5.) and very nothing, (2 Cor. 12.11.) he All in all (Col. 3.11.) we empty, he our fullness, Ephes. 1.23.  
Oh that the Lord would embrighten our eyes to behold some sparks of this glorious excellency, and our happiness in beholding it! that the eyes of our understanding being opened, we might know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints, Ephes. 1.18. If our God should create for us as many worlds as we could number, what were all these Creatures in comparison of the Creator? a drop of a bucket, or the dust of the balance, Isa● 40.15. He is the glorious Spouse of ou● souls, but all the Creatures his servants, and in him, ours. Let him therefore be the Covering of our eyes unto all that are with us, and with all others, (Gen. 20.16.) upon him let us fasten our sight with all admiration, and burning affection, but on them (in comparison of him) let us look as upon loss, and dung, Phil. 3.8. A chaste Spouse will respect her servants, and behold them, in their affliction with pity, in their wants with mercy, in their diligence, and service with a kind acceptation, but in competition with her husband (if they would presume to be Rivals in his love, and sharers of her heart, and his bed) with disdain, scorn, and hatred. Let us therefore stir up, and quicken our dull hearts with some such meditation.  

I.  
How is't, my soul, that thou giv'st eyes their sight  
To view their objects, yet hast none  
To see thine own?  
Earth's, airs, heavens beauties they discern; their light  
Fair flowers admires; their several dresses,  
Their golden tresses;  
The Lily, Rose, the various Tulip, scorning  
The pride of Princes in their choice adorning.   

II.  
They joy to view the airs painted Nations;  
The Peacock's train, which th' head out vies  
With fairer eyes,  
And emulates the heavenly constellations;  
The Ostrich, whose ●air plume embraves  
Kings, Captains, Slaves;  
The Halcions, whose Triton-bills appease  
Curled waves, and with their Eggs lay stormy seas.   

III.  
Pilots fixed eyes observe the Arctic Bear,  
With all her unwashed Starry trains  
In Heavenly plains.  
Night-Travellers behold the Moon to steer  
Her Ship, sailing (while Eol raves)  
Through cloudy waves:  
Our less World's suns with pleasure view the light  
Which gives all beauty's beauty, them their sight.   

IV.  
Thou that giv'st ●ight to clay, to blackness light  
How ●rt so dull, so dim in duty  
To view his beauty,  
Who quickens every life, lights every light?  
His height those Eagles eyes surpasses;  
Thou wants thy glasses:  
Take up that Perspective, and view those streams  
O● light, and fill thy waning Orb with beams.   

V.  
Then see the flowers clad in his Liveries,  
And from his cheek, and lovely face  
Steal all their grace.  
See Fouls from him borrow their braveries,  
And all their feather-painted dresses  
From his fair tresses:  
See Stars, and Moon, the Sun, and all perfection  
Beg light, and li●e from his bright eyes re●●ection.   

VI  
Look on his lips; heavens gate there open lies:  
Thence that grace-breathing Spirit blows,  
Thence honey flows.  
Look on his hands, the World's full treasuries;  
Fix all thy looks his heart upon,  
Loves highest Throne.  
And when thy sight that radiant beauty blears,  
And dazzles thy weak eyes; see with thine ears.    

CAP. XII.  
When our hearts are set upon our voyage, we shall meet with opposition, many rocks, and Sirens in our passage.  
BUT in this way to our happiness we shall meet with much opposition, we cannot steal such a Nuptial: if we will needs be walking in this way of life, he that hath the power of death will beat us with many storms, assault us with many encounters, before we can land in the arms of Christ, and be bedded in his bosom.  
That great enemy of man (Satan) swells with spite, and envy, to see us presented with such an offer, and ready to embrace it; and therefore (in his inveterate malice) will not cease to cross us (as he can) in this blessed match, and high advancement. It bursts his gall to see us contracted unto the Lord jesus, us (poor worms, his captives● plucked out of his chains, and instantly draw● into a covenant of marriage with the Go● of Heaven! to be admitted to such an union, and fellowship, instated in such a Jointure, of divine glory, and eternal happiness, which he hath utterly lost! Oh how can it but grate his heart, and be another hell unto him, who is so stuffed with malicious envy, and envious malice against the Lord jesus, and his Spouse?  
But as it is with those Locusts (his venomous army) so is it with their Captain, (Rev. 9.19.) His power is in his mouth, and in his tail. He is a Serpent, more subtle than strong, or strong only by subtlety. His lying tongue, and sinful stinging tail is his mighty and (almost) only weapon. Therefore in your passage to your Heavenly Spouse he sets many crafty Bawds, and painted Harlots to lay wait for you at every corner, (Prov. 7.12.) we have great need then to stand upon our watch, and to set a strong and faithful guard at our gates (our eyes, ears, etc.) lest as he beguiled Eve with his subtlety, so he should corrupt our minds, and inveigle us by those Strumpets, whose hearts are nets and snares, and whose hands bands, Eccles. 7.26.  
That old Bawd (the world) and her Pander Satan, have painted, and dressed up divers Harlots, which, attired in all deceitfulness of cunning allurements, they present to our sight, and so draw away the wand'ring heart, and eye after lying vanities. The Turks Saraglio is not so furnished with Concubines, as this old Bawd with filthy Stumpets; some enticing the mind, some the heart. Of the former rank are numberless but beside those Triobolax, and obsolete (fit now to work only in gross darkness upon blind, or mop-eyed creatures) she hath newly trimmed up two notable Harlots.  
The first is that State of Rome; but so varied in unwonted tires, so curiously painted by her last dresses (the cunning jesuits) and turchest in new fashions, that we have need of purged eyes, and much intention to know her, and to see her leprous hide plastered with fair colours.  
The second is that daughter of old Pelagius, which by abasing the grace of God in God's election, (binding his choice to the works of men) and advancing the power of man, in man's election, (flattering him with false abilities of an unrenewed will) perverts the right ways of the Lord; who hedging, and walling us out of our weigh'st and conducting us only in the way of his grace, brings us to immortality, and glory.  
Whithersoever you turn you, one o● these will be at your elbow; In every corner you shall meet with the Lovers of these Harlots, doting on their plastered beauties, and drawing others to the same doteage● Those Paramours of Rome will deeply swear that their Mistress is the Queen of the World, that the Sun (even the Scriptures) borrows all his beams from her eyes, that there is no Paradise but in her arms, no Heaven but in her embraces, no hope but in her anchor, no faith but in her breast, no truth but in her mouth: that if she commands Vices, and prohibits Virtues, you were bound to believe that Vices were good, and Virtues evil. So Bellarm. De Roman. Pontif. l. 4. c. 5.  
The other not so lofty in their boastings, but as dangerous in their baits, and luring. They will promise you liberty, (and what is more suitable, and sweet to nature) but make you (as themselves) servants to corruption.  
Now if you should trust your own eyes, and lean to your own understanding, you might easily be charmed with their enchantments. But if ever you mean to keep your heart entire for the Lord jesus, you must not afford one glance to these his Rivals, but through the glass of his word. That (but else nothing) will broadly display the putrid loathsomeness of these hags, and rotten puppets.  
Be ever ask, Where it is written: this was the buckler of the Ancients. I adore the fullness of Scripture: Let the shop of Hermogenes teach us where it is written: if it be not written, let him fear the woe pronounced against Adders, and detractors, Tertul. This was the sword of the Spirit, whereby our Saviour himself warded his breast from all those fiery darts of Satan, and beat down all his strong assaults, Matth. 4.4, 7, 10.  
But so cunning are some of these Impostors, that they will challenge you at your own Weapon. They have learned this fence of their old Master (the Devil) who seeing our Lord standing upon this guard, had presently (in show) the same weapon, and charged it against him; It is written (saith he) Matth. 4.6. whereby you see how needful it is for you to have your senses exercised in the word, to discern good, and evil, (Heb. 5.14.) and what necessity lies upon you to meditate in the word of God, day and night, (Psal. 1.2.) that you may breathe your soul in those breathe of that Holy Spirit. The enemy is crafty, the issue of the combat, life or death eternal.  
Another sort of Whores that old Bawd, and Pander, the World, and the Devil dres● up in another fashion, to lay battery to your heart (the will, and affection) and they ar● as (if not more) dangerous than the former. The first is the Lady Mammon, boasting herself the only true Riches, but indeed a mere slip, and counterfeit, brass, and copper covered with tinfoyl. Yet how many unstable souls hath she beguiled? She hath all the tricks of a Whore, first in quality, secondly in action. For 1. She is false, and lying: what content, and happiness doth she promise to her Paramours? yet did she never satisfy any Lover, Eccles. 5.10. How should that give man content, which hath no more worth than man's fancy gives it? She drowns us in perdition, and destruction, and pierceth with many sorrows, 1 Tim. 6.9, 10. 2. She is inconstant, and light; winged, and flies away, Prov. 23.5. 2. Her actions also whorish: she hunts for the precious life of a man, Prov. 6.26. No less hire will purchase her company than the price of our souls, Matth. 16.26. when she hath shut us within her embraces, she shuts us out of the Kingdom of Heaven. As soon shall a Camel pass through the eye of a needle, as a man loving riches through the straight gate of life, Mar. 10.24, 25. 2. A Whore sells nothing but repentance, and mourning at our latter end, Prov. 5.11. And what do men reap from the love of riches, but weeping, and wailing, and gnashing of teeth? Jam. 5.1. The way to keep off our hearts from this false Strumpet is to fasten our eyes upon the heavenly Riches: which are first true; the metal not base, but precious promises, 2 Pet. 1.4. precious faith, much more precious than gold, 1 Pet. 1.7. The stamp upon them is the Image of the King of Heaven, which makes them currant in all his Dominions. 2. They are durable riches, (Prov. 8.18.) they will never fail you. In life, and death they will follow you, Rev. 14.13. He that looks upon God as his Portion, and sees in what pleasant places the lines are fallen to him, (Psal. 16.5, 6.) He that looks upon Christ, (his Treasure, Col. 2.3.) and those glorious riches stored up in him, will look upon all other riches as loss, and dung, (Phil. 3.8.) and think the meanest room of his heart too precious to be taken up with trash and trumpery.  
The second Harlot is Honour, (Reputation, and Credit with men) A proud Strumpet, that carries her head aloft, but the veriest dirt of all the rest: yet how strong are her allurements? How did she draw away those in part-believing jews, specially Rulers? joh. 12.42. how easily did she carry them down in a stream of popularity from the fountain of life? She hath a strong faction in all men's hearts to work for her, but principally in those, who are great in the world● If ever you attain any eminence there, she will prove a dangerous tentation. Take heed of casting one glance toward her, lest you be overcome. Remember that warning of our Saviour; you cannot entertain faith, and her in one heart, Joh. 5.44. Take heed also of being dismayed with her frowns. Assuredly know she will affront you with reproach, contempt, disgrace; If ye cleave to Christ were you Kings, were you the King of Kings, she would not be afraid to revile you, and spit in your face. David was torn with her mocks, (Psal. 35.15, 16.) because he followed that which was good, (Psal. 38.20.) The Son of David derided by proud Pharisees, Luk. 16.14. Think not, being servants, to be above your Master. It is enough for the Disciple to be as his Master, and the servant as the Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of his household? Matth. 10.25. whosoever will live godly (be sure of ●t) shall suffer (at least this) persecution, 2 Tim. ●. 12.  
But take off your eye from this shadow, ●nd lie of honour, and set it upon that true ●lory. Could you (with Moses) behold but ●ne spark of that heavenly advancement. ●ou would (with Moses) account the reproach 〈◊〉 Christ greater honour than all the treasures of Egypt, Heb. 11.26. If you will take up the ●●count aright, thus you will value it: for indeed God himself is your praise, Deut. 10.21. Christ himself the glory of his Israel, Luk. 2.32. And what weight then (in the balance of any impartial judgement) can the rotten breath of a mortal creature, and the glittering of rotten wood in the night hold, when the Creator is in the other scale?  
The third Stale is Pleasure, a wanton, petulant, luxurious pack, which (in respect of your youth) if God keep you not, will easily draw away your hearts from the love of Christ. She hath all the properties of an Harlot. By means of a whorish woman shall a man be brought to a piece of bread, (Prov. 6.26.) and he that loveth pleasure shall be a poor man, (Prov. 21.27.) they that live in pleasure are dead while they live, (1 Tim. 5.6.) stinking corpses, buried in living bodies● Oh take heed of this perfumed piece of Carrion.  
Perhaps she will send in her Brokers; voluptuous, vain persons, (nay perhaps sh● will have your own hearts) to plead for he● What? should you bury the April of you● years in a Winter of sullen melancholy May you not (specially in youth) enjoy some pleasure? and refresh yourselves wit● the delights of the Sons of men? Truly o●● gracious Lord is far from interdicting us an● lawful, or true pleasure. To wallow as Swine in the mire, to pollute our souls, which he hath washed in that precious fountain opened (in the side of Christ) for sin, and for uncleanness; as a Dog to lick up our vomit; as that Demoniac to dwell among the Tombs, (Mar. 5.3.) and converse with the dead in their graves, this, (if this be pleasure) our Lord hath prohibited. But surely whosoever account these things delightful, must needs also rank themselves with hogs, dogs, and demoniacs. Your Father alloweth you a sober, and wholesome use of all his creatures for your comfort, and refeshing: and lest this should be too little, gives himself to be your Pleasure, and joy; bids you ●o rejoice in him, and again to rejoice, Phil. ●4. 4. he allows, and gives you joy unspeakable, and glorious, (1 Pet. 1.8.) provides for you fullness of joy, and everlasting pleasures, Psal. 16.11. He will be to you a fountain ●f life, and will make you to drink, and abundantly satisfy you with rivers of his pleasures, Psal. 36.8, 9  
The Lord of glory offers himself, and his conjugal love unto you, to endow you with ●ll his goods, with himself, the supreme, the infinite Good. Are there no pleasures in his ●mbraces? If you sit down under his shadow, ●ou will find great delight; and his fruit will 〈◊〉 most sweet unto your taste, Cant. 2.3. If a man who hath married some fair, lovely, and loving Spouse, should yet dote upon a stinking, but perfumed, and painted Harlot, who scorns not his folly? who detests not his perfidious, and perjurious wickedness? who looks on him but as a man impotioned, and with strong sorceries bewitched? God proffers himself to you as a Father, offers the Son, and Heir of his glory into your bosom, and shall we leave this glorious Spouse to follow those dirty Prostitutes, sinks of all uncleanness, and filthiness? The good Lord keep our hearts from such a witchery. Now therefore fence your hearts from such enchantments with these thoughts.  
No other passage? what? no way but this  
Can bring my Pilgrim soul to rest, and bliss?  
Proud Seas in Giant waves against Heaven ri●e,  
And casting mounts, fight with loud●thundring Skies,  
Skies charge their double Cannons, and let fly  
Their fires, and bullets; waters hizz, and fry.  
How shall my tired Bark climb those mounts? how sh●●  
It fall, and not than hell much deeper f●ll?  
How shall a Potsheard stand one Volley? how  
Shall glass cut through such storms, with brittle prow?  
Were sails as wings to mount me o'er those hills;  
Who could secure me in those lesser rills?  
Where Sirens fill the ear, and eye with wonder:  
I more fear calm than storms, more songs than thunder.  
Lend to the Latin Siren eyes, and ears,  
Her face will seem an Angel, voice the Spheres.  
The Belgian melts the soul with sugared strains,  
Drops Wine, and looseness into swilling veins.  
A third Gold, Plenty, Wealth, abundance sings:  
And binds the captive car with ●ilver strings.  
A fourth guilds all her notes with Thrones, and Crown●●  
So Heaven in earth, glory in honour drowns.  
The last powers honey from her pleasant Hive,  
So stings, and kills, and buries men alive.  
Lord steer my Bark: draw thou mine eye, and ear  
From those vain frights, thy Word, and thee to fear.  
Lord tune my heart to hear (in Saintly throngs)  
More music in thy thunders, than their songs.  
Make me to think in all these storms, and charms,  
In Sirens notes, and thundering Worlds alarms,  
Thy presence is my guard, my Port thy, Bed and armest  
But is such a match feasable?   

CAP. XIII.  
There is no impossibility, or very much difficulty to attain it.  
TRue it is that Satan as an old, and expert Pander, with exquisite art, and cunning labours both to obscure the radiant beams of that Sun of Righteousness, lest that great Light the Image of God, and Brightness of his glory, (Heb. 1.3.) should shine forth unto us, (2 Cor. 4.3, 4.) and in dark shadows to kindle those rotten sticks of superstition, error, profit, pleasure, preferment; so with these glistering shows of false light to draw away our eyes, and hearts from our Lord, and true Spouse to the adulterous love of these painted Strumpet's.  
And truly it is with us, as with some silly children: we are more taken with the glaring dust of rotten wood, than with those glittering beams of that great Light of Heaven: yet were not these eyes, and heart as wicked, and as (if not more) deceitful as he; (deceitful above all things, and desperately wicked, Jer. 17.9.) he could not s● ●asily bewitch us with those false blazing of plastered, and painted beauties. But when he without, and our hearts within are cunning to deceive, hence it comes, that these loathsome Harlots seem altogether lovely (which indeed are sheer vanity) and he, who in truth is altogether lovely, (Cant. 5.16.) hath his visage so marred more than any man, and his form more than the Sons of men, that he hath, in our eyes, no form, or comeliness; and when we see him there is no beauty why we should desire him, Isa. 52.14. & 53.2.  
I have therefore before (as I could, weakly) endeavoured to uncover as well the loathsome deformity of those hellish Stales, as also the glorious beauties of our gracious Lord. But who is sufficient? (2 Cor. 2.16.) and who less sufficient than am I? Blessed be the Father of lights who hath in any measure purged, and cleared our dim, and abused eyes to discern the abhorred filthiness of the one, and the excelling excellency of the other.  
Now if our poor souls enamoured on his perfections should say, Blessed indeed is the hand that weds, and the heart that beds him! But I am a worm, and no man: what hope to match with so grea● a Lord? I am a dead Coarse; dead in sins, and trespasses; a painted Sepulchre, a grave full of dead Corpses, what possibility for such a wretch to rise up to so high an advancement? How should such a Body of death be espoused, and match with the Life of the world, with Eternal Life? who shall woo him for me? who can win him to me? Let me satisfy you in this doubt.  
To conclude this match we have more use of our ears, than of our mouths. He (oh incomprehensible mercy! oh unconceivable goodness!) He woos us. He offers treaties, nay entreaties of marriage with us. He employs Ambassadors purposely to beseech us, and they pray us in Christ's stead, (2 Cor. 5.20.) nay he gives us Leigers, who daily negotiate, and solicit this marriage, that we would be espoused, as a chaste Virgin, to Christ, 2 Cor. 11.2.  
Stay here awhile, and wonder. Let us take a better view of this strange love, and dealing of our Lord: let us ravish our hearts with admiration of his goodness. Shall the King of Kings beseech a Traitor to be reconciled? Shall the Creator descend to wed, nay to woo the Creature? the clay of his hands? Shall the Lord of Angels (he is no less) offer himself in union, and communion with Devils? we are no better, joh. 6.70. (children of Satan, joh. 8.44. Children of hell, Matth. 23.15. nay Captives of the Devil, 2 Tim. 2.26.) Shall God the Father give his Son, shall God the Son give his life, shall both give their blessed Spirit to such hellish, cursed enemies? Oh the infinite miracles of this mercy! And yet is his mercy more miraculous, or our madness more prodigious? We will not come, (Joh. 5.40.) we must be drawn to this happiness, joh. 6.44. The traitor stripped for execution rejects mercy: the Creature scorns the Creator, and worse than Devils (who have no such offer) refuses to be restored to Heaven, and reunited to the Lord of Heaven: and yet he (after many denials) waits to be gracious unto us, (Isa. 30.18.) and we after so long gracious waiting persist in our denial: and ye● he persisteth still in his gracious purpose, and never leaveth us till overcoming our stony hearts with his soft love, and tender mercies, he wins us to be happy in his grace, and for ever blessed in his glorious embraces.  
Is not he a God of purer eyes than to behold iniquity? Hab. 1.13. And what are we but sinful dung, and corruption? Is not he a consuming fire to sinners? Heb. 12.29. And what are we but stubble, and fuel for everlasting burnings? How then is it that we have found favour in his eyes? How is it that we are (as that burning bush) unconsumed? Certainly because he is God, and not man, Host 11.9. nay because he is God, and Man, delighting in mercy, Mic. 7.18.  
Now that we may be the more willing, and ready (with all humility, and thankfulness) to entertain, and with all confidence of faith to expect this high and happy advancement, let us steadfastly fasten our eyes first upon ourselves, secondly upon him, and take a right view, (for a full, we here cannot) as well of our misery, as his mercy; by his own hand tightly pencilled out to us. Let us set up the picture of it (being a piece very excellent) in the best room of our hearts, that it may be continually in our sight, and remembrance, we shall have it, Ezek. 16. from the 2 to the 15 vers.  
First, Therefore God's Spirit there presents to our eyes, (in gross) and shows us our abominations, ver. 2. And hence so frequently in the world the Lord culls out the most abominable, and loathsome things as parallels for us: our very sacrifices, and service (infected with our contagion) abominable, Prov. 15.8. our very Incense (which should sweeten all our service) mere abomination, (Isa. 1.13.) our very beauty abhorred, (Ezek. 16.25.) and our excellency hateful, and loathsome, Amos 6.8.  
2. In particular. 1. Our Birth abominable, as cursed Canaanites, ver. 3. whom the Land (as a loathsome vomit) spewed out, Leu. 18.27, 28. we are born enemies, (Rom. 5.20.) haters of God, (Rom. 1.30.) 2. We are unwashed, filthily polluted in our own blood, v. 4, 6. and even wallowing in our mire, and death; rejoicing in evil, and delighting in froward wickedness, Prov. 2.14. 3. In all this misery unpitied, ver. 5. No creature, (not ourselves) had any compassion of our poor souls; helpless, hopeless, senseless. 4. Lastly, we were Castaways; despised, scorned, the Refuse of the Creatures, v. 5. As some strumpets cast out their misbegotten births, and are ashamed of their fruit, so the earth was abashed to look on us (her misshapen Offspring) we were the shame of our Mother. And what could now be added to this misery, but the end, and last act of this Tragedy, even hell fire, and brimstone, into which we were posting without stop, with all our might, by wilful rebellion, and stubborn wickedness?  
Turn now, and fix your eye upon that miracle of God's love, and mercy. He whom we had provoked, despised, he whom we hated, he, only he pities us: so pities us, that even (when we were dead, and buried in the belly of hell) he gives us life, (v. 6.) the life of himself our God: even his Son, the life of the world, eternal Life. 2. With life he gives us growth, and increase, v. 7. the increase of God, (Col. 2.19.) to which end he giveth ●s also faithful Pastors to build us up till we attain to the measure of the stature of the fullness of Christ, Ephes. 4.11, 12, 13. 3. He enters into Covenant with us, swears, and vows his love unto us, his conjugal love, v. 8. sends messengers to woo, win, and espouse us to himself, 2 Cor. 5.20. & 11.2. 4. He washes, (throughly washes us from all filthiness, Ezek. 36.25.) and anoints us with Oil, (v. 9) neither thought he any Laver pure enough, till he had opened a Fountain for us in his own side, and washed us in his heart blood, Zech. 13.1. Rev. 1.5. no Oil he thought precious enough, till he had poured out his own Spirit to anoint us, 1 Joh. 2.27. 5. He clothes us as becomes the Spouse of such a Majesty, v. 10, 11, 12. Neither could any Creature in Heaven, or earth give him content in fitting us with ornaments. His own hand must frame our vesture, his own righteousness must apparel us, his own glory Crown us. Yea he divests himself to clothe us with himself, he puts on Christ upon us, Gal. 3.27. 6. He furnisheth a rich Table for us, v. 13. feasts us with fat things, full of marrow, of wines on the l●es, well refined, Isa● 25.6. No Bread savoury, and fine enough for us (in his love) but the true Manna the Bread of Heaven: no Wine pleasant enough, but that fruit of the true Vine, pressed, and wrung out on the Cross; even his own Body, and Blood, joh. 6.35, 53, 55.  
7. Lastly, He deforms our deformity, and conforms us to his own likeness: sets his own beauty upon us, (v. 14.) transforms us to the image of his own Son, (Rom. 8.29.) who is the Brightness of his glory, Heb. 1.3.  
Know then, never did any passionate lover so deeply affect, and affectionately woo his desired Spouse, as he the union of our souls with himself. A lover watches diligently, and greedily catches all opportunities of conferring with his beloved, and winning her heart. And doth not he rise up early to draw, and bring home our souls? jer. 25.4. & 32, 33. A Lover breaks his sleeps to wait at the door of his Love: and Is not his head filled with the dew? and his locks wet with the drops of the night? Cant. 5.2. A Lover will not break off for every denial, nor will be discouraged with many refusals: and doth not our Lord wait to be gracious unto us? Isa. 30.18. even after we have wearied him with our unkindness, Isa. 43.24. Some Lovers have ventured; He given his life for his beloved, joh. 15.13. Seeing therefore such a Lover (so lovely) thus woos such wretches, (so loathsome) let us thus answer his suit, 

I.  
Me Lord? canst thou misspend  
One word, misplace one look on me?  
Call'st me thy Love, thy Friend?  
Can this poor soul the object be  
Of these love-glances, those life-kindling eyes?  
What? I the Centre of thy arms embraces?  
Of all thy labour I the prize?  
Love never mocks, Truth never lies.  
Oh how I quake: Hope fear, ●ear hope displaces:  
I would, but cannot hope: such wondrous love amazes●   

II.  
See, I am black as night,  
See I am darkness: dark as hell.  
Lord thou more fair than light;  
heavens Sun thy Shadow: can Suns dwell  
With Shades? 'twixt light, and darkness what commerce  
True: thou art darkness, I thy Light: my ray  
Thy mists, and hellish fogs sh●ll pierce.  
Wit● me, black soul, with me converse.  
I make the ●oul December flowery May,  
Turn thou thy night to me: I'll turn thy night to day.   

III.  
See Lord, see I am dead:  
Tombed in myself: my sel● my grave.  
A drudge: so born, so bred:  
Myself even to my sel● a slave.  
Thou Freedom, Life: can Life, and Liberty  
Love bondage, death? Thy Freedom I: I tied  
To lose thy bonds: be bound to me:  
My Yoke shall ●as●, my bonds shall ●ree.  
Dead soul, thy Spring of life, my dying side:  
There die with me to live: to live in thee I died.    
If then the hopes of such a match are so fair,   

CAP. XIV.  
What are the means to bring Christ, and our Souls together?  
AS it is in the earthly, so also in this heavenly Contract. The Man is the Suitor; the Woman is Wooed. In him is required to ask, and seek; in her only to accept, and consent. Christ loves first: then we, 1 joh. 4.19. He in love proffers himself to us, and we (when he hath won us) embrace his offer with love, and willingly receive him. His hand whereby he give● himself, is his Word; (the Gospel, written, his Love-letters, Preached, his wooing) our hand whereby we receive him is only our faith: by which the Understanding assents, and the Will consents: so the only condition, ●nd demand of God for consummation of the contract, is Faith.  
First therefore, That Father of lights (by the light of his word) discovers to us th● person of the Lord jesus in his nature; God, and Man. 2. In his Offices; King, Priest, and Prophet. 3. In his Relation to us● Husband, Head, Saviour. 4. In his love, and actions of love: Incarnation, Humiliation, Exaltation. This light he so effectually brings home to us by the work of his Spirit; that whereas (heretofore) we saw no beauty in him that we should desire him, (Isa. 53.2.) now we see no beauty but in him: we behold his glory, as the glory of the only begotten Son of God, Joh. 1.14. And so strong an impression doth it work, that the Understanding (convinced by God's Spirit) receives the testimonies, subscribeth, and seals to this truth of God, (Joh. 3.33.) and then plainly sees, confesses, and with joy so judges that all things are dung, and loss in comparison of the excellent knowledge of Christ jesus his Lord, Phil. 3.8. And this is the first act of faith, wrought in the Understanding, whereby the Apprehensive faculty conceiveth this truth, and the judicial signs it.  
The second is in the Concupiscible faculty; ●or the same word by the same work of God's Spirit, which persuaded the Judgement ●o assent, draws on the Will to consent: and ●s it giveth power to the one to conceive, 〈◊〉 to the other to receive Christ aright. To ●his end the Word clearly demonstrateth as ●ell the misery of man without him, as the ●appiness with him, and both infinite, (as ●oh. 3.36. & 1 joh. 5.12.) It sets out him in relation to us as the Vine, us in relation to him as the Branches, joh. 15.1, etc. grafted in him we are cleansed, fruitful, ver. 3, 4. but without him we can do, we can have nothing; neither sap, nor fruit, but are withered, and burned, Joh. 15.5, 6. In him, and his house we flourish, grow fat; and the more we grow in age, the more we grow in fruitfulness, (Psal. 92.13, 14.) but out of him, (as the branches of a Vine) altogether useless, cast into the fire for fuel, the fire devours both the ends of it, and the midst of it is burnt, Ezek. 15.4. Vine-branches, (of all other) are in the Vine most useful, and noble, out of the Vine most base, and useless.  
It propounds him to us as an Husband● us to him as a Spouse: Woman was mad● for man, and without him is unfruitful, an● useless: him to us as an Head, us to him a● his limbs, and body; In him we live, move, an● have our being, Act. 17.28. without him w● are senseless, dead, nothing.  
And whereas the heart is easily draw● with that triple cord, of profit, pleasure● preferment, it evidently discovers to u● 1. Our gain, and great advantage by him i● life, and death, (Phil. 1.21.) all other things loss, Phil. 3.8. 2. The infinite delight, an● sweetness in his shadow, Cant. 2.3. the fu●● carouses out of the Rivers of his pleasures, Psal. 36.8. the woe (Host 9.12.) and torments of his absence, Rev. 14.10. so that our spirits refuse all comfort, and are utterly overwhelmed, Psal. 77.3. 3. The height of honour, and advancement in him, joh. 12.26. (Honos est in Honorante) Honour is in the giver, not receiver. The more excellent the person is who gives honour, the more excellent is the honour received from his hands. What comparison then between the honour which comes ●rom man, and the honour which comes from God only? we are never truly honourable, but when we are precious in his sight, Isa. 43.4. In him we are Kings, (Rev. 1.6.) and this kingdom heavenly, (2 Tim. 4.18.) and everlasting, (2 Pet. 1.11.) that cannot be moved, Heb. 12.28. out of him we are Children of the Devil, (Joh. 8.44.) and so devils, (Joh. 6.70.) who being thrown out of Heaven, and unworthy to be seated in any (the very lowest) place formerly designed for the Creature, have a new, and peculiar place prepared for them beneath all other, the Deep, (Luk. 8.31.) and bottomless pit, Rev. 20.1. where they are bound up in everlasting chains of darkness, Judas 6.  
And yet further the Word shows us the easy conditions which in this Contract God demands of us, subjection, obedience, and service to our heavenly Spouse. And le●t our dim eyes (which are easily taken up with the empty show, and vain name of liberty) might be frighted (as with Bug-bears) when they look upon a yoke; he hath laid open the nature, and manner of this service, (concerning which I shall say more in the next) so that the spirit of man sees in it the glorious liberty of the sons of God, (Rom. 8.11.) and no liberty but in this bond, no rest, joy, or comfort but in this sweet service. Most true it is that no man can come unto Christ, unless the Father draw him, and as true, that every man who hath learned of the Father, cometh unto Christ, Joh. 6.44, 45. The cords therefore by which the Father draws us unto his Son, are those lessons, whereby he teacheth us. 1. In God, his love which passeth knowledge, (Ephes. 3.19.) the love of the Father giving us his Son, that we might not perish, but have everlasting life in him, (joh. 3.16.) and the love o● the Son, giving his life for us, (joh. 15.13.) when enemies, (Rom. 5.10.) 2. In us ou● extreme necessity of him, being of all Creatures the most miserable without him, and infinitely blessed with him.  
These are those cords of a man (for the will of man cannot be drawn by violence of compulsion) the bands of love, Host 11.4. Thus our heavenly Spouse woos us; thus he speaks comfortably unto our hearts, (Host 2.14.) and allures us. Then the Will cheerfully consents, calls him Ishi (my husband) not Baali (Lord). Thus our Saviour betrothes us to himself for ever, betrothes us in righteousness, in judgement, in loving kindness, and we know the Lord, Host 2.16, 19, 20.  
This is that root of faith, Col. 2.7. which springing from the incorruptible seed of God's Word (Rom. 10.17.) sends up the stalk of love, and working by love, (Gal. 5.6.) brings forth the ear, fruitful in every good work, increasing in some thirty, in some sixty, in some an hundred fold, Matth. 13.23. This is that hand of faith whereby when the Lord jesus is offered unto us we receive him, (Joh. 1.12.) 1. In the understanding, by conceiving aright of him, learning Christ as he is taught us, (Ephes. 4.20, 21.) 2. In the will, by embracing him, Heb. 11.13. This is that grace of the Spirit, by which when we are questioned in the Church (after those woo of Christ in his word) Wilt thou have the Lord jesus Christ to thy wedded Husband? wilt thou love, honour, obey, serve him, and keep thee only unto him? the soul answers, I will, and so gives itself to Christ, and by the seal of baptism becomes the sealed fountain of the Lord jesus, (See Cant. 4.12. with Prov. 5.18.) and is tied unto him in an indissoluble knot of those everlasting espousals: so that neither death, nor life, nor Principalities, nor Powers, nor things present, nor things to come shall be able to separate from the love, (Rom. 8.38, 39) from the board, and bed of the Lord jesus.  
And is this all which is required in such a match? doth he ask neither portion, nor beauty, nor honour (nay gives all these) nothing but our hearts? (filthy hearts that he may cleanse them, dead hearts that he may quicken them, beggarly, and empty hearts that he may enrich, store, and fill them with the fullness of God?) Oh then shut not the door against such a Suitor. Open your heart for him; give it to him: where can you so well bestow it? how graciously will he receive it? how lovingly will he cherish it? how sweetly will he embrace it? and oh how infinitely happy, and blessed will you be in his sweet embraces.  
But is there nothing else demanded but the heart, and will in this spiritual match, and union with Christ? Nothing more to make the match; but after the marriage, those conjugal duties are required, which will soon make us feel and confess how happy we are in such an espousal. Harken then willingly to his suit, and thus in your hearts cheerfully answer him.  
Behold, behold me: view, search every part:  
Let beauty woo thy eyes, thy eyes thy heart.  
Thou dost, Lord, what thou speakest; I somewhat see,  
That I see nothing, nor myself, nor thee.  
‛ 'Noint thee: what seest thou now? What tongue can tell?  
In thee ten thousand heavens, in me an hell.  
How lik'st thyself poor soul? how lik'st thou me?  
Lord, I am dung, and all things dung to thee.  
I made thee first, and come, now, new to make thee;  
I● than thou lik'st, stretch ●orth thy hand, and take me.  
Take thee? Lord thou more rich than heaven can make thee●  
I poor; tak'st thou no portion but to take thee?  
Lord I am naked, foul, thou canst but loathe me thee:  
Askest thou no beauty but to cleanse, and clothe me?  
Oh I am base: myself my self disdain:  
Wilt thou no honour, but with thee to reign?  
Is this thy whole demand, to leave mine own,  
And take thee for my portion, beauty, Crown?  
A glorious offer: madness to refuse it:  
An easy choice: yet wretch I cannot choose it.  
Maimed wretch! I see my bliss; yet, till thou make it,  
I have no will to choose, no hand to take it.  
Let th'hand, which thee, which all thy glory proffers,  
Give me an hand to take thy glorious offers.  
Form, draw mine eyes; so shall I still behold thee●  
Make, hold my hand: so shall I take, grasp, hold thee.   

CAP. XV.  
What are the duties of a Soul married to Christ?  
THat humble Widow esteemed it no little grace, that a man so mighty a● Boaz should take any notice, or show the least favour to her so poor a stranger, Ruth● 2.10, 13. No doubt but looking upon herself in her Widowhood, and desolate condition, in a low ebb of poverty, and on her Nation branded by God, and shut out of his Congregation (Deut. 23.3.) she could see nothing in herself worthy of his eyes, and acceptance. Yet had she many commendable endowments; such as might prefer her to a very honourable espousal. Her wifely kindness to her former Husband, (Rut● 1.8.) her obedient fast love to a Mother-in-law; her strength of youth, and (no question) beauty; but above all, virtue, and holiness known, and famed. All these meeting in one might make up a worthy portion, when the Judgement held a right balance, and weighed things not as they seem● but are.  
How then should we humble our abject souls before our heavenly Spouse? She was a Widow; we (as our Proverb is) Grass-widows, neither Wives, nor Maids: we had prostituted ourselves to sin, and lust, and had played the harlots with many lovers, Jer. 3.1, 2. She was poor: we miserable, and wretched, poor, blind, and naked, Rev. 3.17. She a stranger: we Aliens from the commonwealth of Israel, without God, without hope, Ephes. 2.12. a corrupt, and corrupting seed, Isa. 1.4. She had many excellent endowments, we had none No good in our flesh, Rom. 7.18. She a kind wife: we not only unkind, but treacherous, jer. 3.20. She obediently loving to a Mother in law; we hatefully disobedient, and obstinate against an heavenly, and most gracious Father, Isa. 48.4. Tit. 3.3. She youthful, beautiful: we full of the old man corrupt in lusts, Eph. 4.22. Filthy, even to stinking, (Psal. 14.3.) and loathsome, Prov. 13.5. She virtuous, and holy: we out of measure sinful, and vicious. And he (our Spouse) the true Boaz, (that is) strength, the mighty, the Almighty. How uneven a yoke? yet our Will in all these defects received: willingness (in his unutterable grace, and unconceivable mercy) being accounted, and accepted as our portion, and beauty, and we in the day of our espousals) endowed with all his goods, adorned with his beauty, and crowned with his glory.  
But is it possible that when the Husband is so rich, great, excellent, nothing should be demanded but heart, and will? To make the match nothing else, but after it is made, all Conjugal duties required. And what are they? 1. Love, to cleave to him in all dear affection. 2. Constancy, to hold us to him in all estates, better, worse; 3. Chastity, to keep ourselves only to him. 4. Subjection, to obey, and serve him.  
But this seems a very hard, and heavy burden. It is only so in seeming, and to some only. As in the night many things seem very terrible, which in the day are very delightful to the eye; As to a sick palate that meat seems very irksome, which in health is sweet, and pleasing: so men that sit in darkness, and look on these things with dim eyes, imagine, rather than see many Bugs to fright, and scare them; when their hearts are surfeited with sinful lusts, this most sweet yoke is very distasteful, and bitter: but where there is a new Creature, and the sense uncorrupted, no soul is able to comprehend either the full excellency of it, or to utter in any measure that little it doth comprehend. Let us therefore draw nigher, and take a better view of ●hese things.  
And 1. Love is as the object; very sweet, ●or very bitter: sometimes excessively grievous, sometimes exceedingly pleasant. If ●he object be loathsome, love is burdensome. Seven years for beauteous Rachel ●eemed but a few days; but a few days for ●lear-eyed Leah would have been many years. 2. Be the object very lovely, but not at all loving; such love is full of vexation, and anguish. Thus Amnons' fair Sister Tamar afflicted him to sickness, and leanness, 2 Sam. 13.2, 3. 3. If the object be worthy, and reflecting our love, yet if it prove unfruitful, it brings often more grief, than comfort. Sarah's and Rebecca's beauty yielded their husbands less content, than their barrenness trouble. The extraordinary kindness of Hannah's husband could not (in barrenness) so sweeten the bitterness of her soul, but that all meat was distasteful, and no drink relished but tears, 1 Sam. 1. But when all these meet; when our hearts are pitched upon an object, 1. Lovely, and amiable; 2. Kind, and loving; 3. Fruitful, and beneficial, our affection will rather need a bridle than a spur; not a switch, but a snaffle.  
If then we look upon our Heavenly Spouse, we shall see. 1. That he is fairer than the Children of men, (Psal. 45.2.) altogether lovely, (Cant. 5.16.) his beauty the longing of Saints, (Psal. 27.4.) the ravishment of Angels, (Isa. 6.3.) from whose beams the whole world borrows its spark of beauty. 2. His Love is first: preventing ours, 1 joh. 4.19. passing all (not only love but) expressions, nay knowledge of all Creatures, Eph. 3.19. 3. The fruit of this mutual love exceeding much, and glorious. It lifts up from a despised condition, (Cant. 8.1.) makes us honourable, Isa. 43.4. It prefers u● from the basest drudgery in the world, from the Scullery of Satan, to the bed of Heaven, to the union, and glory of the Lord of Heaven, and earth, joh. 17.21, 22. In a word it gives us perfection, elevates our abased nature above the Heavens, and exalts it to the uttermost extent of which a Creature is capable: and therefore justly termed the bond of perfectness, Col. 3.14.  
To love therefore him, who is above measure lovely, above apprehension loving, whose love ●ully perfects the beloved Lover, can be a burden to none but those, who hate their rest, and love their burdens; yet were it a burden, justly might he expect, and exact of us cheerfully to bear it● For will not all bonds of gratitude, and equity tie us to it? were it a burden for us to love him our glory, life, heaven, it were far greater for him to love us his death, hell, abasement. He loved us when dead, and no way but by his death to be revived: he loved us when sunk into hell, children of wrath and Satan, and never but by his descent into hell (even suffering that wrath) to be rescued. He loved us when we were utterly fallen, thrown down from the highest honour to the bottomless pit, when filthy, loathsome, stinking, and never but by his abasement (from the form of God to the form of man, and of a servant) to be restored, never to be washed but by his blood, never to be reform but by his deformity. If then not for love, yet for shame how should we deny to be pressed for his, who was oppressed for our sake? to bear his cross, who hath bor● our curse? to carry the heavenly burden (if any were) of his life, who hath undergone the hellish load of our death, and misery?  
2. Secondly, We are enjoined to hold us close to him in all estates better, and worse: This condition affrights many, and makes them shrink. But only flesh, and blood is startled at it. Christ even to a carnal eye is beautiful in his crown of glory, but in his crown of thorns they think he looks not like himself: they have no pleasure in him: lovely on his Throne, loathsome on his Cross. Alas poor souls! Is it another Sun which shines in his brightness, and is shadowed in a cloud? The Moon interposing may eclipse the beams of the Sun to us● but can it slain, or diminish his glory, and excellence? A mask may hide, but empairs not beauty. Is Christ less lovely, where he shows most love? Look better upon him● eye him at the whipping post, on the Cross. How do those dying looks set out to life that incomprehensible love? Our words● our thoughts fall infinitely short of it● Here only it stands out pencild to life in full expression, and offers itself to our view in just proportion. How do those fires ●● love burn in his quenched eyes? what se●● of love flow in every drop of that precious blood? How many fountains of love, and life streaming from his hands, feet, side open the very Cataracts of Heaven, an● surround the World with floods of love? w● have no eyes if we stand not dazzled wit● this Sun of righteousness, more brightly shining forth in the beams of his love, fro● the Axletree of his Cross, than from the sphere of his glory.  
Some perhaps will confess that Christ never more manifested his love than on hi● Cross, but yet to take up his Cross, and follow him, cannot be but very grievous, and painful. But Love is stronger than death, (Cant. 8.6.) and hath power to sweeten all pain, to overcome, and triumph over all trouble, and grievance. The only reason why this way of Crosses is so tedious, is, because there is none, or too little love to sweaten it. Why can Saints rejoice in tribulation, but because the love of God is shed abroad in their hearts? Rom. 5.3, 5. For if a little Sugar can sweeten the most bitter things which are decocted in it, how much more shall that infinitely sweet love of God (with great pleasure) relish the most distasteful usages of the world, when they are digested in it? How else did the Apostles rejoice to suffer shame? (Act. 5.41.) How did Paul take pleasure in reproaches, necessities, in persecutions, distresses for Christ's sake? 2 Cor. 12.10.  
And yet what are these things which seem so intolerable to us? Certainly had they not more frightfulness in our fancy, than in their own nature, they could not possibly appear so fearful. Take out the worst of them, and view them with a quiet, and settled judgement, and how will we laugh at our vain terrors? Scorn, derision, and contempt of the world how strongly do they work on men's fancies? or rather men's fancies on them? Who knows not that story of Socrates? who when he was contumeliously abused, and kicked by a Ruffian, and his friends in great anger, and disdain, asked him why he repaid not the injury, soberly demanded, what revenge they would prescribe him: some counselled to serve a Writ upon him, some to return the like, and to kick him again. He, pointing to a● Ass, not remote from him, answered, If that Ass had kicked me, should I have sued him, or vied kicks with him? Even moral virtue could lift up this Heathen to such an height of Wisdom, that looking down upon the bestiality of such persons, he even scorned, that the scorn, and contempt of a creature so much inferior, should reach so high as to dethrone his reason, and cast it down into a brutish passion. How much higher doth Christian wisdom mount up the heavenly spirit, and enable it with contempt and pity to look down upon scorn, and scorners, despising their insolences, and pitying their seduced, and miserable persons, as no way able to reach up to that peace which it hath received in Christ, and to unsettle the quiet of a soul, whose conversation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is already in Heaven's In a word, all these injuries are but so many gems in our crown; God weighing out to us for these momentary sufferings an excelling excellent eternal weight of glory, 2 Cor. 4.17.  
May death, and the grave (the uttermost extent of worldly spite) though it look grimm upon a carnal eye, yet a spiritual can behold it as a door of peace, as rest in a bed (Isa. 57.2.) where we sleep in the bosom of Christ, (1 Thes. 4.14.) as upon an estate much better than life, Philip. 1.23. Death to a Christian is his, his servant: (1 Cor. 3.22.) as Haman to Mordecai: It may set up a gallows, ●egg us to execution, but by the power, and ●avour of the King of Kings is suffered, nay commanded to take us indeed, but to divest ●s of our sackcloth, (our morning flesh, Iob ●4. 22.) to clothe us with the King's robe (his ●●ining righteousness) to mount us on his carriages (who rides on the Cherubims) to crown ●s with the royal diadem, and so to bring us ●●to the eternal presence of the King of glory. ●he truth is, all that Christ asketh of us this ●ay is self denial; that emptying ourselves ●f ourselves, and of all creatures, that we ●ay be filled with him, even with the fullness 〈◊〉 God: oh what in this is to be feared, if ●e fear not the height of our blessedness?  
3. The third duty with he requires is, ●●at we should be entirely his, and keep us ●●ly unto him. And this is nothing else but not to dishonour ourselves by debasing our souls, which he hath so ennobled, to prostitute them to vile lusts, and ignoble creatures; to use all other things as servants, and to enjoy him as our Lord. If a great Prince should set his heart upon some poor Country maiden; crown her his Queen, give her his subjects, some to serve her in her chamber, some in the kitchen, and scullery, some in higher, some in meaner offices, what an abject baseness were it in her to take off her heart from such a Spouse, and to set it upon some groom of her stable, or one of the blackguard? Certainly the heart which once hath tasted the kisses of the Lord jesus, is not only ravished with them, but looks upon all creatures (which are but our servants) as dung (see Cant. 1.2. Philip. 3.8.) and knows well how infinitely it should be debauched by changing his least favour fo● the highest love of the highest creatures.  
4. The last is obedience, and service: This also seems an hard condition to those, who never knew what it was. Liberty is very sweet. How then should this be bitter whic● is the only liberty, Gal. 5.1. the glorious liberty of the Sons of God, Rom. 8.21. For, 1. It is an easy, nay an easing Yoke: it take● off all hateful Yokes, and heavy burdens. Isa● 9.4. & 10.27. It gives rest. Matth. 11.29. Nothing commanded in this service, but what the heart chooses, loves, freely does, and delights in doing: (Psal. 119.45, 97. & 40.8.) nothing but what we prefer before meat, and drink; job 23.12. But service is a great abasement. Some service is more honourable than some command. This obedience, and service renders us Kings, Exo. 19.5, 6. All this service may be comprised in one word; Reign: Reign over thy lusts (which fight against thy soul) by subduing them; reign over thy affections, and actions, by governing them in that royal law (jam. 2.8.) In a word all his service is but holiness, and holiness his likeness, and our blessedness: nothing but a double Heaven, an Heaven within by Heavenly mindedness, and ●n Heaven without by an Heavenly conversation: an Heaven on Earth by grace, walking with God, and the Heaven of Heavens hereafter in glory, reigning with God for ●ver.  
Such our match, such our conditions: our ●oke is holiness; (and that the glory of God) ●e is glorious in holiness (Exo. 15.11.) our ●oke fellow the most holy God, the Prince of glory. ●hus than plead with your own spirits, and confute the lying sophistry of deceitful flesh.  

I.  
A grievous, heavy Yoke! bonds! burdens! cords!  
Ungrateful Israel! his happy reign  
Heaps plenty, peac●; mirth, safety, honour hordes;  
Lads you with gold; is this your load? your Lords  
Turns to your slaves; are these the bonds yea plain?  
Tunes groans to songs: is this your Yoke, and chain?  
Was wisest Solomon a Tyrant, peace  
Ungrateful Israel, thy ●alse grumbling cease:  
Thy wealth his grievous bond; his heavy Yoke thy peace.   

II.  
Lord! Solomon was but thy shadow: he  
A peaceful Prince, and thou the Prince of peace.  
The world is Isra●ls type, who (blinded) see  
Freedom in bonds, and bonds in liberty.  
Thee they proclaim an hard man, hard to please●  
Thy easy, easing Yoke jades with disease:  
But murdering Satan, lust the soul oppressing,  
The cheating world, by pleasing most distressing,  
These are their gentle Lords, their cursed Yokes ●hei● blessings   

III.  
Poor souls have you no eyes? your eyes no light?  
These old eyes nothing see● see nothing true.  
Get Perspectives; oh help your feeble ●ight;  
Blind eyes make night as day, and day as night:  
Turn to the light, and your old eyes renew.  
Shake off hell's spectacles, and better vieu  
Your Lords, and service: had you light, and eyes,  
How could you hate the truth, and love these lies?  
Despise what you admire; admire what you despise.   

IV.  
Their Kings are servants; but his servants Kings.  
Their rest an Iron Yoke; his Yoke your rest.  
His wounds are salves: their salves are wounding stings.  
His death brings life; their li●e death surely brings.  
Their ●east a pining ●ast: his ●ast a feast.  
His servants blest when cursed; theirs cursed when ble●●.  
Poor souls be wise: but if ye (fools) disdain  
To serve this Lord in rest, serve those in pain.  
Serve them in Hell, who scorn with him in Heaven to reign.    

CAP. XVI.  
What kind of service it is which his Spouse gives unto Christ.  
THe hand is the body's Steward, and Faith the souls hand. Both have a double office, either to take in, or give out, to receive, or distribute what God offers, faith takes; and gives what he demands. There is a bargain driven betwixt God, and man, when God himself, and his Kingdom is assured upon man; and man, and all his is passed, and made over to God by way of exchange, or sale. Our Lord hath not only laid down a price for us, even himself, (Tit. 3.14.) and bought us (as we say) out, and out (1 Cor. 6.20.) but hath also set a price upon himself, and we must come up to his full price, or never have him.  
We must buy that milk, honey, and feast of fat things, the sure mercies of David, Isa. 55.1. etc. That gold tried by the fire, whereby we are made rich, that white raiment, that ey● salve (the riches of the Gentiles, the robe of righteousness, the light of the world) the Lord jesus must be bought, Rom. 3.18. We must buy the truth, Prov. 23.23. The treasure in the field is bought, and that Merchant sells all that he hath to buy the goodly pearl, Matth. 13.44, 46. Hence there is a mutual vouching. The Lord openly voucheth us for his people, and we vouch him for our Lord, Deut. 26.17, 18. And to make the bargain sure, and infallible, large, and precious; Earnest is given, even that blessed, and Holy Spirit, (2 Cor. 1.22. Eph. 1.14.) which binds both seller and buyer to stand to the bargain.  
But what is the price at which God rates himself to us. 1. He challengeth the soul. All souls are his, Ezek. 18.4. he must have the heart, Prov. 23.26. all the soul, all the heart, all the might, Deut. 6.5. The whole body must be presented to him as a living sacrifice, Rom. 12.1. He hath paid for all, and so (now) we are no more our own, 1 Cor. 6.19, 20. If he call for health, wealth, life, all must be given him, Luk. 14.26. else we (as that Ruler Mar. 10) go away empty, sad, and hopeless.  
But this seems to imply a contradiction: for to sell for a price, and to give freely are contraries. Now Christ is given us, joh. 3.16. eternal life is the gift of grace, Rom. 6.23. Salvation is by gift, and grace, Eph. 2.8. We are freely loved, Host 14.4. freely justified, Rom. 3.23. Certain is it, and cannot be denied, that never any thing was more freely, or bountifully given. We were poor (Rev. 3.17.) able to give nothing, unable to pay due debts; and our debts infinite, Math. 18.24, 25. The Lord jesus, our Surety, hath purchased this whole possession for us, and us for God, but he also most freely given us, and all things with him, Rom. 8.32. Nay even that which hereafter God demands of us, (of which only here we speak) our trust in him, love to him, fear of him, working for him, all these his most free gifts. He works all in us, and for us (Isa. 26.12.) Will, and deed, Phil. 2.13. That therefore which we give him is his own, and we cannot but confess (with that holy Prophet) All things come of thee, and of thine own have we given thee, 1 Chro. 29.14. Indeed he commands us to buy, yet asks he neither money, nor mony-worth, Isa. 55.1. Our righteousness bringeth him neither profit, nor pleasure, job 22.2, 3. and 35.7. No good we can do reacheth to him, Psal. 16.2. when we give ourselves, what give we but vanity, (Psal. 39.5.) and nothing, 2 Cor. 12.11. The truth is God receives no benefit from us, neither are they (if we speak properly) gifts to him from us, but rather from him to us: not only because we first receive what after we give, but specially because it is a great grace, and next to himself the greatest gift he can bestow on us, that he will receive us, or any thing from us. It is our infinite blessedness, and his infinite goodness, that he is ours, and how much less is it (certainly next to that) that we are his, Cant. 2.16. He calls for our bodies, and spirits: and are they out filthy, polluted, abominable? how unworthy of him? But he calls for them to wash, and cleanse them from all filthiness, Ezek. 36.26. they are dead in sins, he would have them to quicken them, to put his Spirit into them, Ezek. 36.27. they are old, corrupt in lusts, (Eph. 4.22.) he would have them to renew them, Ezek. 36.26. where can they be safe but under his wings? and how secure under his protection? How miserable, and wretched when banished from his sight? but in his house how infinitely blessed? Psal. 65.4. How empty in his absence? but in his presence is fullness of joy, and everlasting pleasures, Psal. 16.11. And yet God calls it buying, as well because he is pleased not only to demand it, but accept it as our reasonable service, and testimony of our thankfulness. As great persons lease out to some special servant, or favourite a fair land for the annual payment of a pepper-corn; so deals our most gracious God with us, gives us Heaven, and Earth, and himself the Lord of both, (because we have found favour in his eyes) and desires no other rent but our poor selves, and service, whose only riches it is to be his inheritance, and servants.  
Thus the same hand of faith receives from our Lord himself, and his grace, and gives to him ourselves, and service, takes from him what he graciously offers, and works for him (by love) what he justly commands. Now our work, and service to our Lord is by himself sometime contracted into one head, or body, sometime parted into three members. That which in one word comprizes our whole service to God, is holiness. This he frequently, and straight charges upon us, Be holy, as I am holy, (Leu. 44.45.) As obedient children not fashioning yourselves according to your former lusts in your ignorance: But as he is holy, so be ye holy in all manner of conversation, 1 Pet. 1.14, 15. It must be our daily work, set work, which we must continually ply, and follow, until it be perfect, 2 Cor. 7.1.  
Much I desire (if it please God to furnish me with means, and you with parts) to see you bred up in all humane literature, that you may not be (as too many) a burden only to others, mere cyphers in the world, to fill it up with idle numbers: but much more do I longue to see you trained up in the School of Christ, to be taught of him, as the truth is in jesus. To put off the old man corrupt in lusts, and to be renewed in the Spirit of your mind, and that ye put on the new man, which is created in righteousness, and true holiness. Eph. 4.21, 22, 23, 24. Reason gives you a formal difference from other creatures, and the polishing of it by humane learning will distinguish you from other (almost brutish) men, but religion, and piety only maketh you christian's, perfect, and blessed.  
Should I say, you cannot be complete men without holiness, it might seem a paradox to carnal wisdom, but is a sure truth of God's wisdom. For if Philosophy will teach you that a man is a reasonable creature, Theologie will assure you that man was an holy creature, framed after the likeness of God, without which likeness he is not perfect according to his creation. It is an amiable sight to behold a mind beautified with all the lovely Ideas of humane knowledge, and framed into a pleasant Garden, where all the various flowers of earthly literature are planted, rooted, and fairly flourish. But oh what a glorious Paradise is that spirit of man which is grafted with all those fruitful trees of Life? It is even God's garden of pleasure in which his soul delighteth: What an Heaven is that soul where all those glorious stars of Prophets, and Apostles are fastened in the understanding, and the Throne of God set up in the heart, where the Lord jesus reigns, attended by all Saintly thoughts, and Heavenly graces?  
Now that you may willingly, nay joyfully yield up your spirits to be this Paradise, and third Heaven, where God will dwell, work, and reign, let me show you in briefs 1. What holiness is. 2. How excellent. 3. How necessary. For the 1. As it is very easy for us to know the picture, if it be well drawn, when we are throughly acquainted with the person, whose picture it is; so it will not be difficult to know what holiness is in man, when we are informed what it is in God ● because this holiness in us is nothing else but the image, and likeness of the divine holiness.  
Holiness in God is that substantial, and incomprehensible purity of the divine nature, whereby he is wholly averse from all sinful filthiness, and infinitely adverse to all filthiness of sin. He is a God of pure eyes that cannot behold evil, that cannot look on iniquity: (Hab. 1.13.) nay in this respect he is a consuming fire: (Heb. 12.29.) to Hypocrites, and sinners a devouring fire, and everlasting burnings ● Isa. 33.14. Answerable (in our measure) i● man's holiness. For we are pure as he is pure, 1 joh. 3.3. In man therefore holiness is that essential property of pureness, whereby he is averse from all sinful uncleanness, nay contrary to all impurity of sin. 1. Essential I call it, only in that respect, as being the form differencing the true Christian from other men, the spiritual from the carnal; And as in that gold with was dedicated for the work of the Temple, the form, or shape of the golden Cherubims was essential to that piece, distinguishing it from the Candlestick, snuffers, etc. framed of the same matter, so this renewing of the Spirit of our mind, which after God is created in righteousness, and true holiness, howsoever it be not of the substance either of body, or soul, yet is it essential to the new man, or faithful Christian, and of his being, by which he is a new creature.  
Secondly this purity or divine nature of man consists of an averse, nay adverse disposition to sinful uncleanness. It flieth the corruption which is in the world through lust, (2 Pet. 1.4.) hating it, (Rom. 7.15.) loathing the garment stained with it, (Judas 23.) nay themselves polluted with it, Ezek. 20.43. And no sooner is this new life brought forth in man, but instantly it stands as adverse to sin as life to death, accounting it to be (as indeed it is, nay so feeling, and accordingly hating it) as death, (Rom. 7.24.) a most cursed, wretched, devilish, hellish death.  
2. Secondly, the excellency of holiness will clearly appear in this, that it is in man God's likeness. To be like the Creator is the highest pitch of honour, to which the most aspiring ambition of the creature can look. To be above God cannot enter into a reasonable thought. As that excellent Father (August.) so reason will testify, that every creature will contend for the excellency of God, and ca●not conceive God to be a substance, than which any can be better. To be equal to God, and independent may be the ambition of the devil, his Son Antichrist, or some transported with the like folly, and fury, which yet ordinary reason will manifestly evince can never be attained, but to be like to God is the supreme honour of the creature, and is not only possible to be obtained, but obvious to Christians: God himself proffering, inviting, nay entreating us to receive it. And surely if any thing in God could be more excellent than other, holiness were it. For man verily swears by the greater, but because God could not swear by a greater, he swore by himself, Heb. 6.13, 16. but when he chooseth out any particular Attribute in himself to swear by it, it is constantly his holiness. See, Psal. 60.6. & 18.35. Amo. 4.2. Holiness in God is his face, and beauty, frequently termed the beauty of holiness, (Psal. 110.3.) which the faithful soul most lungs after (Psal. 90.17.) and God stamps upon his beloved, Ezek. 16.14. And as in excellent substances their excellence consists in their purity, when they are simple, and unmixed with base natures; (Thus in corporal substances gold the more pure, the more precious, and in spiritual only the pure Angels, not the impure, are glorious) so certainly in God his holiness, being the purity of the divine essence, is the glory of it. He is glorious in holiness: (Exo. 15.11.) a glory far surpassing all thought, or possibility of admiration; in which regard those blessed Spirits, which stand in his presence, omitting other excellencies, but ravished with the glorious beauty of his holiness, cry out in heavenly ecstasies, Holy, Holy, Holy Lord God the whole Earth is full of his glory, Isa. 6.3.  
Herein then consists the eminency of holiness above all other qualities in man, that he is not only by it, (and by it only) like unto God, but like him in that, in which God is most excellent, even in his glory. The Heathens themselves could discern a ravishing beauty in virtue, if men had but eyes to behold it, but oh if God open to us an eye to discern these heavenly features of the divine nature, and the bright beams of his holiness, ●he very Sun will seem but dirt to it, and all the excellencies of all creatures mere dross, and tinsoyl. Certainly the comely proportions of a perishing body (an earthly flower) decked with the ornaments of some pleasing colours, are able to ravish a fleshly eye, and win unto it a carnal heart: But were the mind cleared to behold a spirit (man, or Angel) shining in the divine beauty of Gods own Image, how would that sight attract the soul, and strike it with amazement, and wonder of that glorious lustre?  
3. Thirdly, as there is nothing in man, or Angel so excellent, so nothing so necessary as holiness. For 1. This only gives us preeminency above other creatures. Consider it well, and you shall easily find, that every creature will justly challenge precedence, and outgo man without holiness. There is no quality in us, this only excepted, but other creatures in it far surpass us. If we boast of longer time, and durance than some other, the very stones in this outgo us: If we plead, but with age we have life; even plants, and trees outlive us: If we say we have sense also; how many beasts, etc. in hearing, seeing, smelling, etc. go far beyond us? Some perhaps will object, we have understanding, and discourse of reason, of which these are incapable: but in this (alas!) the worst of all creatures (the Devils) claym a large superiority, and wonderfully exceed us. Know it certainly without holiness, you are inferior to every creature, even the most abject, and miserable.  
2. All the blessings of God, and all his actions for our blessedness have this main end to make us holy. We are elected by God in Christ that we should be holy, Eph. 1.4. redeemed by Christ, that we should serve him in holiness, Luk. 1.74, 75. called by the Spirit not to uncleanness, but holiness, 1 Thes. 4.7. Therefore hath God begotten us to himself by the word of truth, that we should be as the first fruits of his creatures, (Jam. 1.18.) that is, sanctified, and separated to his holy service. And as children cannot be but of the same kind, and nature with their Parents, (else are they monsters) so must we as obedient children be holy, as he is holy. 1 Pet. 1.14, 15, 16. Therefore hath the Lord jesus espoused us, and given himself for us, that he might wash, and Sanctify us, Eph. 5.26. Therefore the holy Ghost dwells in us as his Temples that we should ●e holy, 1 Cor. 3.16, 17. To the same end are all God's ordinances given us, the word, Prayer, Sacraments, even to Sanctify us, Joh. 17.17. Be assured you can never have right to God ●s a Father, to Christ as a Saviour, to the bles●ed Spirit as your Comforter, without holiness. All these actions of God for our good are frustrate to us, all his Ordinances unfruitful ●●us without holiness: what soever Title, or esteem we have with men in the world, yet ●ith Christ, and Christians without holiness ●e are mere Infidels, and very echoes of christians.  
3. There is no hope, nor possibility of glory, and that beatifical vision of God without holiness. Without holiness no man shall see God, Heb. 12.14. nay no man without it can possibly behold him. An inferior cannot possibly reach to a nature transcendent, nor we without participation of this Godly nature see him as God; there is no hope of this highest beatitude, unless we are thus qualified.  
4. Lastly, whatsoever we seem to men, (our selves, or others) what better are we indeed than those cursed, and damned spirits without it? me thinks rather worse. A wicked Angel is a sinful, filthy spirit; but a wicked man is both a sinful spirit, and sinful flesh; filthy in both. The truth is, (and upon serious consideration we cannot deny it) an unholy man is nothing else but an incarnate f●end, a Devil in flesh, joh. 6.70. Now though even nature itself will in general strongly incite the heart to seek with all diligence such things as are for use most necessary, and mos● excellent for our advancement, yet for thi● particular of holiness, even when our be●● Judgement upon sound deliberation hath sub●scribed to these manifest truths, and we hav● seen, and acknowledged the necessity, an● eminency of this divine purity, yet th●● cra●ty Enemy (by the assistance of those tw● his special helpers, namely our own wickedness within us, and the world without us) will easily either dissuade us for ever enterprizing such a quest, or at least cool, and dishearten us in the pursuit of it.  
Whensoever Gods blessed Spirit hath opened you an eye to behold with delight the beauties of holiness, and drawing your heart to cleave unto it in love, hath set your face resolutely to a constant following it, Satan will not fail to hinder by sending in some worldly person (yet under the pretence of a friend, and wellwisher) who shall counsel you not to be too forward, and shall tell you, none are more despised than these hot zealous fellows; that they are the table talk, and scorn of great ones; that such and such wise, and learned men (who hope to come to Heaven with the first) laugh at this preciseness, and take to themselves much more liberty: that it is good to use moderation, and so under the pretence of temper, (if ●ou take not good heed) they will bring you ●o that abominable distemper of a lukewarm Christian, of whom Christ is sick, and vows ●o vomit them out of his mouth, Rev. 3.16. ●ay he will get your own heart to speak for ●im, and that will plead hard, and tell you: Oh! this strictness, this Yoke of holiness is a ●ur, sad, melancholy life: no comfort, no joy, no solace in it: and you are in your Spring: what? will you blast all these fair blossoms of youth with such an austere, and sullen course? Nay, take your time, while you may; use your youth, and pleasures, while the season, and April of your age invites you.  
But take great heed, and stop your ears against these Sirens: bind yourselves to that word of God, which will hold you fast, and keep you safe from these strong enchantments. Open your ears to that best counselor, the Lord jesus, who will tell you, that in the best of your service you are unprofitable, Luk. 17.10. If you could run (but we hardly creep) yea could ye add wings to your feet, to fly toward Heaven, yet could ye never be forward enough, when the Goal is Heaven, and God himself, and his glory the Crown, the swiftest foot is too slow to run, and the longest wing too sluggish to clip away to it.  
But oh this disgrace, scorn, contempt We know not how to bear that. No? do w● not see the Lord jesus despised, rejected Isa. 53.3. Oh the base works, scoffs, derisions which the Lord of glory suffered only for us, to bring us to glory! It were a prodigious pride to desire, that we might b● glorified by Christ's sufferings, but never suffer for his glory. Nor let the contrary practice of men wise, (in their way) and learned divert you. Yo● know your calling: Not many wise, not many learned, etc. 1 Cor. 1.26. A wiser than the wisest, the Eternal wisdom of God calls us to zeal: Be zealous, Rev. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be zealous for things spiritual, 1 Cor. 14.1. He that looks to the bu●ning love of Christ toward his soul, flaming out even unspeakable sufferings, and thinks his love to Christ, and his glory too hot, and fiery, proclaims to all the world his gross hypocrisy, or rather palpable Atheism.  
Let that sentence ever sound in your ears; He that is ashamed of me, and of my words in this adulterous generation, of him shall the Son of man be ashamed, when he comes in the glory of his Father, with his holy Angels, Mar. 8.38. But that blasphemy, whereby sin, and Satan would persuade us that holiness is the very damp, and death of all mirth, the bar that stopps our way to profit, or honour, is a notorious slander of that Father of lies, a loud lie, that of all the rest deserves the whetstone. When our Father commands us to be holy as he is holy, doth he interdict us pleasure, riches, honour? Is there any so holy as our God? and doth his holiness extinguish his joys, and the pleasures at his right hand? Doth his holiness impoverish him, dispossess him of Heaven, and Earth, doth holiness dethrone him, or embase his glory? nay is it not his glory? Exo. 15.11. where did he forbid us pleasure, profit, honour? Indeed if the drudgery to sin, and Satan be honour, such honour he hath interdicted; if bartering Heaven for Earth, our Angellike souls for dust, if this be profit, such profit hath he forbidden; If the hoggish wallowing in the mire of sinful filth, the doglike licking up of an hellish vomit, the lying of our living souls (rotting, and stinking) in a grave of lust, if this be pleasure, such pleasure Hell affordeth, he denieth. No, no, our gracious God hath not only permitted us to use all creatures for our good, and comfort, but hath straight commanded us to set our hearts upon, and to covet, and that most earnestly, the best gifts, 1 Cor. 12.31. He hath purchased the rich portion of grace, and inheritance of glory for us. He hath stored up for us durable riches, (Pro. 8.18.) and exhorts us to provide, and fill everlasting bags with never failing treasures, Luk. 12.33. He hath conferred upon us most glorious honour, to be heirs of his Kingdom, and gives us command to unbridle our ambition, and with the most vast desires of our heart● to seek this glory, and promises to fill us Psal. 81.10. Matth. 6.33. Rom. 2.7. Tha● fountain of life pours out rivers of pleasure, and commands us to drink abundantly, Psal. 36.8, 9 Cant. 5.1. Beside other numberless objects of joy he hath given us himself, the greatest, the only, the infinite good, and commands us again, and again to rejoice in him, Phil. 4.4.  
Let us therefore fire our hearts with earnest longuing after this divine nature, follow hard toward it, and never faint in the pursuit. Be not ashamed of Christ, and of his truth, in this hypocritical age, which profess Christ, and serve the world, give to him the Title of Lord, but heart, and hand to every lust. Think no age unripe to be God's Child; no estate too great to be God's Heir. The service of Princes (how much more of God?) are great preferments. Beware of that hellish proverb, A young Saint, an old Devil. Those young Saints, joseph, Samuel, Daniel, jeremy, john Baptist, etc. how glorious were they once in the militant Church? and now, and ever in the triumphant? Seek for earthly literature, and knowledge; study, and labour for it, but thirst for holiness, longue for it, strive, sweat for it, Let it be all your ambition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 5.9.) to please God, and to be accepted with him. And thus common with your own hearts.  

I.  
Is this the Yoke which fools abhor, to be,  
(Great Lord) made like to thee?  
Is this a burden? Cannot flesh endure  
To be as thou art, pure?  
Is this so scorned, so loathsome a condition?  
Poor swinish soul! canst thou desire  
To be an Hog? daubed, cased in mire?  
Is this the height of thy deep ●al● ambition?   

II.  
This all the service which thou dost desire,  
To wash me ●rom my mir●?  
This all the burden which thou layst upon me,  
To set thy beauty on me?  
That beauty, which those glorious Spirits viewing,  
Are rapt in heavenly ecstasies,  
Drink healths, and making drunk their eyes,  
Sing, drenched in amorous joys, thy praise renewing.   

III.  
How beauteous is thy house? thy spangled Court?  
Yet to thy beauty dirt.  
How glorious is the Sun, the spring of light?  
Yet to thy glory night.  
How bright thy Angels in their sprightly ●eature?  
Yet to thy brightness smoke to fire.  
How then should we (poor souls!) admire  
Thy beauty, glory, brightness in thy creature.   

IV.  
Oh what am I (my Lord!) without thy likeness,  
But a dull dying sickness?  
Stripped of thy Image, and that Godlike ●eature  
I, less than any creature.  
The meanest, senseless, liveless overgits me,  
And goes beyond me; stones last longer,  
Flowers are saire●, trees are stronger:  
The beasts out-sense, the Devil's self outwits me.   

V.  
Let Swine then serve their muddy lusts, and lie  
Mired in their stinking s●ie.  
Dogs serve the ravening world, devour, be sick,  
Spew, and their vomit lick.  
But oh let me renew my first condition,  
Conformed unto thy glorious beauty  
Serve thee in every holy duty.  
This my whole honour, this my sole ambition.   
Holiness is the body of our service,   

CAP. XVII.  
What then are the branches?  
HOliness spreads itself into three may● branches, Sobriety, Righteousness, and godliness, Tit. 2.12. Sobriety, or Temperance, may be thus described. It is that fruit of the Spirit, whereby we are enabled to moderate ourselves, our affections, and actions in the use of the creature. 1. It is wrought in us by the holy Ghost, and is his fruit, Gal. 5.22, 23. It is ta●ght us by the word of grace, the Gospel, Tit. 2.11, 12. And thus it differs from that moral virtue, with which we may observe many heathens fairly to glister. Have ye never seen dishes of fruit stand out upon some shops, composed o● wax, and curiously painted? How much more fair, and lovely do they seem to the eye, than the same natural fruit, which you pluck from the tree? But if you weigh them in your hand, or (much more) if you ta●● them, what a palpable difference do ye find between these made, artificial apples, and the natural? Pictures may be fairer than the substance, but they want the life, and use of the substance. I have seen a crab more pleasant to the eye than the apple, which sprung from a noble graft, planted on the same stock; but to the taste how hateful the crab? the apple how delightful? Till we are cut off from the first Adam, and grafted into the Second, all our fruits are as the apples of Sodom, abominable, and loathsome. 2. Secondly, whereas our Lord hath bestowed all his creatures upon us, the act, and exercise of Temperance is so to moderate our minds in receiving, our affections in desiring, and our actions in using them, that we abuse them not, 1 Cor. 7.31. Let me more clear it by instancing in some particulars.  

1. A special inward gift to man is knowledge, which is (as the object) more excellent in things spiritual. Here Sobriety will bridle, and rain in the understanding when it is spurred on by Curiosity to pry into the Ark, and not suffer it to break through to the Lord, lest we perish, Exo. 19.21. There are things secret, and revealed, Deut. 29.29. as therefore it will not palliate defects, but put us on diligently to search the scripture, and to find out the things which belong to us; so in the excess it will stop us, when our itching eyes, and ears would carry us beyond those bounds, (Exo. 19.12.) which our Lord hath set us. It will curb the thoughts, and hold them in, that they shall not think more highly than they ought, but think soberly, Rom. 12.3.  
2. Whereas every member hath his place, and proportion in the body of Christ, and several duties allotted them (every one in his calling,) Sobriety will so temper our spirits, that it will keep us in our rank; and not suffer us either to boast of a false gift, lest we prove (as those spots in lovefeasts) clouds without rain; (See, Prov. 25.14. jude 12.) nor yet under a mask of voluntary humility to intrude ourselves in things which we have not seen, vainly puffed up in our fleshly mind, Col. 2.18. Thus it moderated that great Apostle, and kept him as we say in his tedder; that he should not exceed the compass of his own measure, 2 Cor. 10.13, 14, 15. And for want of this virtue, many in these times (which bear a great hulk, and seem great ones in the eyes of deluded, and bewitched professors, ever learning, and never able to come to the knowledge of the truth) breaking out of their rank, are neither sheep, nor dogs of the flock, but wolves deceiving, and being deceived, 2 Tim. 3.13.   
But much more apparent is the exercise of this grace in things without. As. 1. It empales a man in his proper calling, and persuades him with quietness to work, and eat his own bread; and suffers him not to live idly, or disorderly, as a busy-body, (2 Thes. 3. vers. 11, 12.) and yet keeps off the shackles of earthly cares; it empales, but imprisons not in his calling; nor so enslaves him to worldly affairs, but that he may have all requisite liberty, and enlargement to the heavenly. He serves not his calling, but God in it.  
Secondly, in his estate it settles the heart in a quiet contentation. Emptiness shall not breed greediness, nor fullness pride. It teacheth him to want without grudging, and to abound without swelling, Phil. 4.12. 3. In recreations it keeps a middle way, equally distant from sullenness, and mad mirth. It will suffer the heart sometime to be drenched in sorrow, never drowned, to swim sometime, never to sink in pleasure. It will instruct the spirit to be sometime thoughtful, sometime joyful, never cheerful. Lastly, for things indifferent it moderates our desires, and practice, to use them with comfort, without sin. In food it teacheth us tim●, and measure; to eat in season, to refreshing, and not to surfeiting, Eccl. 10.17. to quicken, not damp our spirits; to whet not dull them for our work. It apparrels us neither garishly, nor gaudily; not slovenly, nor curiously; but fits the matter, and manner to the person, sex and calling. In marriage it teaches them that have wives to be as if they had ●one, 1 Cor. 7.29. to rejoice with the wife of his youth, not ravished with a stranger; to be satisfied, (not consumed) with her love, Prov● 5.19, 20. In sleep it allows renewing, not slugging; recovering of strength, not mispending time. It is the special direction of God's Spirit to keep in the middle way, and not to turn to the right hand, or to the left, Deut. 5.32. This is that middle path, the straight way to felicity: study to find it, and strive to walk in it.  
There are two by-paths which Temperance (above the rest) loudly warns you to decline. They are very broad, much beaten, strongly alluring, in which many thousands every day perish. The first is Rioting, and drunkenness; the second Chambering, and wantonness, Rom. 13.13. Of the former we may now complain as did once that holy Bishop (August. epist. 48. Vincentio) This pestilence (of drunkenness) far and near, so wastes men's souls, and with so much Licentiousness reigns, and tyrannises, that I should much marvel if it did not infect your little flock. How fi●ly doth he call it a Pestilence? Never was any plague so infectious, spreading, and dangerous: hardly, and seldom cured; deadly, destroying soul, and body. We hear God damning it, (1 Cor. 6.9. Gal. 5.21.) heathens branding it, all (even drunkards) deriding it, none but ashamed to own it, and yet see the most, most shamefully practising it. Look on it in the fruits, (Prov. 23.29. to the end) Woe, sorrow, strife, babbling, causeless wounds, sore eyes, poison, death, lust, perverse speaking, security, hardness, and lastly, an incurable habit of swilling, and following wicked company; consequently beggary, (ver. 21.) and sudden perdition, Luk. 21.34.  
There was never such a monster bred in afric as the Drunkard makes himself. He hath a Crabs foot, (that cannot set one step forward) a Swine's belly (swelled with swill, a very hog-trough) the heart of Leviathan, (hard as the neither millstone, Job. 4.24.) a Goat's eye, (fired with lust;) and a Devil's mouth flaming in hellish blasphemy: His flesh is nothing but a Quagmire, and the whole lump a breathing swiltub, and (as one fitly speaks a walking, (and steaming) dunghill. But sottish men will ordinarily (by way of excusing) further accuse, and indict themselves.  
Oh (say they) it is not so much the drink I respect, as good company. Good company! how much better mightst thou find in a Pest-house? and what worse in hell? It is the company of which we are specially warned; Be not among wine-bibbers, Prov. 23.20. To be drunken, and to sit, and drink with the drunken is the same in the holy Ghosts expression. (Compare, Matth. 24.49 with Luk. 12.45.) The good Lord keep you out of this quicksand. For it is with drunkards as with drunken sands. It swallows up irrecoverably, and drinks down into the belly of hell whomsoever strikes upon it.  
Neither is uncleanness, or wantonness less dangerous, or loathsome. The more ye grow up to youth, the more closely cleave to the guide of your youth, (Prov. 2.17.) See, Psal. 119.9. Lay near to heart, nay lock up in the midst of your heart, all those precious counsels of that Eternal wisdom, and your heavenly Father. My Son give me thy heart, and let thine eyes observe my ways: for a whore is ● deep ditch, and a strange woman a narrow pit, Prov. 23.26, 27. Read, and even get by heart, Prov. 2.23. to the end, and 7. ch.  
Were it possible to cut off your arm, and to graft it into a Bear, and the Bear's leg into your shoulder, how would your soul abhor such an exchange? How much worse is it to take the members of Christ, and make them members of an harlot? 1 Cor. 6.15. Be careful also, and very watchful, (with all instance I charge you) to avoid all single uncleanness; (Onans sin, Gen. 38.) which is the more dangerous, as it is less regarded. Give up your heart's day, and night (in prayer) to God, and put them into his hand: importunately beseech him (who keeps his Israel) to watch over you, and to fence you from tentation; and looking up unto his gracious providence, timely (as God shall provide for you) retire unto his Ordinance of marriage, if the Lord endow you not with the gift of continence. Remember your bo●dies, and souls are espoused to Christ; and the wife hath not power over her own body but t●e husband, 1 Cor. 7.4. Offer up therefore your bodies to him as a living sacrifice, (Rom. 12.1.) and glorify him both in your bodies, and spi●its for they are Gods, 1 Cor. 6.20.  
Lastly in your estate, this virtue will ●each you to pray as Agur: Give me neither poverty, nor riches, ●eed me with food convenient for me, lest I be full, and deny thee, and ●ay who is the Lord? or lest I be poor, and steal, ●●d take the name of my God in vain, Prov. ●0. 8, 9 A great sail to a little boat is more dangerous than helpful. That Philosopher in ●is Poetry will teach you,  Boetius. Libr. 2. Metr. 4. 
If safe thou wouldst, and quiet dwell,  
Re●use a Palace, choose a cell.  
Wouldst thou burn out thy fenced light  
In peace, when winds, storms, tempests fight?  
Wouldst thou despise the curl'd-head waves,  
And laugh, when gaping Neptune raves?  
Let not thy house on mountains soar,  
Trust not the swilling, spewing shore.  
There envious winds, and spiteful blasts  
Reign, rage, and tear: there nothing lasts.  
Here sinking earth, and bibbing sands  
Betray the weight: here nothing stands.  
Climb not aloft to seek f●esh air,  
Or pleasant seat: build sure, not fair.  
The lowly Rock make thy foundation;  
A strong, a lasting situ●ation.  
When thundering storms with ruins fill  
The pleasant shore, and mounting hill,  
Lodged in thy trenches, safely lying,  
Fierce winds, and ●oming seas defying,  
Safe mayst thou mock the angry sky,  
And quiet live, and quiet die.  
This was the first branch of holiness, Sobriety.   

CAP. XVIII.  
What is the Second?  
THe second branch is Righteousness, or justice; that grace, whereby We render to all their deuce, (Rom. 13.7.) not only which Civil, but divine laws prescribe. And the fulfilling of all righteousness (in one word) is love. (Read, Rom. 13.7, 8, 9, 10.) The object of love is general, All men, e●en enemies not excluded, Matth. 5.44. The subject, or seat of love is not the mouth in compliment, (1 joh. 3.18.) but the heart, without dissimulation, Rom. 12.9. The mea●ure, or quantity must be dispensed according to those relations in which God hath ●ed us. Some must have an higher place in ●ur hearts than others, 1 Thes. 5.13. The ●ruit of love is doing good, which must be ordered, and distributed, generally to all ●en, specially to the household of faith, Gal. ●. 10. To handle all these particulars would ●k a large volume; For that referring you 〈◊〉 your best Father, and his divine instructions (fully set out unto you in his double● testament) I desire to cull out some few d●●rections, and commend them to your practice, and his blessing.  
In conversing with men look first to your heart, secondly to your actions. Cease from anger, and forsake wrath, (Psal. 37.8.) put it off, (Col. 3.8.) Be not hasty in spirit to be angry, (Eccl. 7.9.) for discretion in a man deferreth his anger, Prov. 19.11. In anger si● not, Eph. 4.26. Be sure the cause be just, (Matth. 5.22.) and the extent justifiable: for it rests in the bosom of fools, Eccl. 7.9. and where it lodgeth all night, it hath the Devil for a bedfellow, Eph. 4.26, 27. Hate nothing in any man but sin, and his hate of God, and therefore hate the sin, because ye love the man: and love the man to cast out that hate, and plant in the love of God. Fall not out with any man but so as to reconcile him to God. See, Leu. 19.17. Above all beware of repaying hate for love, Psal. 109.5. and tremble to hate whom God loves, Psal. 38.20. It is the brand, and seal of Satan upon his cattle.  
Have nothing at all to do with Envy; Anger, and Hatred may be, and often are evil, but Envy cannot be good. Love can b● angry, and love can hate, but love cannot envy, 1 Cor. 13.4.  
The mouth is the door of life, (Prov. 13.3.) ●●ep it therefore under lock, and key. Hel● itself is not a more proper shop of the Devil than a wicked mouth. His special warehouse is a sinful heart, and an evil mouth his shop where he readily vents his wares. Thither he brings that fire of hell, Jam. 3.6. Wicked lips are a burning fire, Prov. 16.27. The tongue his hammer, by which he frames those hellish weapons, lies, slanders, mocks, to sad the hearts of the righteous, to arm, and strengthen the hands of the wicked, Psal. 109.2. Remember the tongue is an unruly, and untamed evil, Jam. 3.8. Deal with it as that man after Gods own heart. He watches it, keeps it as with a bridle, (Psal. 39.1.) But finding his own hand too weak, he calls in better help; Set a watch, oh Lord, before my mouth, and keep the door of my lips, Psal. 141.3. Learn that excellent lesson: Speak evil of no man, Tit. 3.2. jugde no man, Rom. 14.13. Neither only keep your tongues from wounding other men's ears, but barricado your ears also, and keep out wicked tongues. The ear is the heart's factor, (Prov. 18.15.) and if the ear be naught, neither heart, nor hand is good: for a wicked doer gives heed to false lips, and a Liar gives ear to a naughty tongue, Pro. 17.4.  
Love peace, (Zech. 8.19.) follow peace with all men, (Heb. 12.14.) yea all things which concern peace, Rom. 14.19. If it be possible, as much as lies in you, have peace with all men, Rom. 12.18. And if you dwell with them that hate peace, be you for peace when they are for war, Psal. 120.6, 7.  
The world will advise you to take no wrong, but God commands you to do none, jer. 22.3. Not to take wrong (here) I think is impossible; and not to do wrong requires as much wisdom, as patience. But it is better to suffer an hundred injuries, than to do one, 1 Cor. 6.7. for God will certainly punish the doer, (Col. 3.25.) but thank the sufferer, 1 Pet. 2.20.  
Take great heed of thrusting God out of his throne, and seating yourselves in it. This you do, when you usurp that highest office of God, to recompense injuries, and to avenge yourselves. It is God's Prerogative royal: To me belongeth vengeance, and recompense, (Deut. 32.35.) Vengeance is mine, I will repay, ●aith the Lord, Rom. 12.19. It is his Regal Title. The Lord God of recompenses, Jer. 51.50.  
Print upon your hearts that golden rule of God's blessed Spirit: In honour prefer on● another. Mind not ●igh things, but condescend to men of low estate, Rom. 12.10, 16. In lowliness of mind let each esteem other better than himself Phil. 2.3. There is nothing more hated, o● scorned by God, or man, than a proud heart, and haugh●y eye, Prov. 6, 17. In the house o● ●ride, Shame waits at the gates, (Prov. 11.2.) Strife, and Contention in the hall, (Pro. 13.10.) and at the back stairs Destruction, (Prov. 16.18. & 29.23.) Put on therefore humbleness of mind, Col. 3.12. There is no ornament of so great price with God as a low priced spirit, (1 Petr. 3.4.) nor in the eye of man any thing more lovely than a lowly carriage. Humility (the Queen of virtues) is ushered by favour, supported by honour, (Prov. 29.23.) and followed by exaltation, jam. 4.10.  
Observe all men in their degrees: Honour Governors, and obey them: reverence superiors, respect equals, be courteous to inferiors, and to all (and above all) carry yourselves humbly. Submit yourselves one to another, and be clothed with humility, 1 Pet. 5.5. Thus shall you travel through the world with much peace: for certainly, as only by pride comes contention, (Prov. 13.10.) so the meek shall delight themselves in abundance of peace, Psal. 37.11. As a general motive to all these duties seriously consider:  
All mankind is but one Adam, and all men as one man. Man the body, men the members of that body. Adam was the root, Eve the stock, (issuing from the root) and we all, the branches produced from both. She the mother of all living, Gen. 3.20. All these numberless branches are united in the root, (that ●●rst Adam) and all Christians reunited in that Root of jesse, the Second Adam. No creatures so united as man; united in the bond of humanity, they are one flesh: (all nations made of one blood, Act. 17.26.) reunited in the bond of Christianity, they are one spirit, 1 Cor. 6.17. Eph. 4.4. How strongly then ●rom this union doth our Lord press upon us that unity of affection by love. And that unity of our actions by peace. How naturally do all these precepts of righteousness, or justice flow from this principle? were men not ●nnatural, how could they be so full of unrighteousness? (filled with all unrighteousness, etc. and without natural affection, Rom. 1.29, 31●) were we not carnal, how could we maintain strife, and divisions? when there is among you envyings, strife, divisions, are ye not carnal? 1 Cor. 3.3. Haters of men cannot be ranked among men: we are all one flesh, and never any man hated his own ●lesh, but cherisheth, and nourisheth it, Eph. 5.29. We are members one of another (all one body,) (Rom. 12.5. Eph. 4.25.) yea one spirit: and who but Bedlams, and Demoniacs wound, and destroy themselves?  
Fasten these truths upon your hearts, and in all your conversation with men have them in your eyes: so will you with ease (as your Lord, Psal. 11.7.) love righteousness, and be loved of him, who loveth them who follow after righteousness, Prov. 15.9.  
Some thing of this truth that dark light of nature discovered unto that Philosopher, who thus sweetly sings it.  Boetius. Libr. 3. Metr. 6. 

I.  
The stock of man, the Root, the body, Boughs, (skies)  
(Whose breadth or'e-spreads the earth, height tops the  
One Parent hath; he Sir●, and Dam; he ploughs,  
Plants, waters: he our birth, growth, all supplies.  
He fills the Sun with Seas o●●lowing beams;  
Surrounds, and drains the Moon with changing streams.   

II.  
He people's Seas with fish, the Heaven with Stars,  
Plants air, and earth with living Colonies.  
He pounds man's Godlike Spirit in fleshly bars,  
And by that spirit earth to himself allies.  
Men are of high descent: their Pedigree  
Mortals derive from great Eternity.   

III.  
Boast ye o● Sires? and Grandsires? search ye earth  
For Heaven? Heaven's Register will show your race.  
Heaven's King your Sire: from Heaven, in Heaven your birth  
A noble, royal line. No man is base  
But such, as ●or base earth Heaven's birthright sell,  
By vice cut off ●rom Heaven, and grafted into Hell.    

CAP. XIX.  
What is the last branch?  
THe last branch is Godliness: which is nothing but the true worship of the true God. And how should I more briefly, and yet more fully express it, than that wise Father to his wisest Son? And thou Solomon my Son know the God of thy Father, and serve him with a perfect heart, and willing mind, 1 Chro. 28.9. where he comprizes all the inward worship in knowledge, and the outward in service. Now this knowledge is not here (as properly it is) confined to the understanding, but generally extended to every faculty of the soul. As our senses are said to know when, employing their faculties in their several objects, they do their office. (The eye knows the colour it sees, the ear the voice it hears.) So every faculty of our spirit is said to know, when exercising itself in its proper office, it executes its own duty. In the understanding when the Apprehension discerns, and conceives aright, it knows, 1 Cor. 2.16. when the Judgement highly prizes things that are of high esteem, it is said to know, 1 Thes. 5.12. Even the choice of the will is called knowledge, Amos 3.2. Rom. 8.29. Thus the affections are said to know what they love, and delight in, (Psal. 144.3. expounded, job 7.17.) And this is that excellent knowledge preferred before sacrifice, (Host 6.6.) in which consists our eternal life, joh. 17.3.  
First therefore you must know God by an act of the understanding, that is, so conceive of him, as himself in his word, not in men's dreams, hath pictured out himself unto you: which is a spiritual, and the only warrantable Image allowed by God: This you must hang up, not in your Hall, or parlour, but in that true Oratory, the Closet of your hearts. There you shall ●ind him pencilled, 1. As he is simply in himself: 2. Relatively to us. In himself he is a Spirit, (Joh. 4.24.) Incomprehensible, glorious, merciful, gracious, strong, long-suffering, pardoning sin, and iniquity, &c, (See, Exo. 34.6, 7. etc.) In relation to us our Creator, (Isa. 64.8.) our Redeemer, (Deut. 32.6. Psal. 19.14.) our Lord, (Psal. 8.1.) in whose service is all our happiness, (Psal. 144.18.) our Portion, and Inheritance, Psal. 16.5, 6. the strength of our heart, our only, and full comfort, Psal. 73. vers. 25, 26. The heathens were not altogether ignorant of God, his eternal power, and Godhead, (Rom. 1.19, 20.) but our redemption by his Son, our communion with him by his Spirit, and consequently our salvation, and blessedness by our union with him, was wholly hid from them.  
The necessity of this knowledge appears. 1. By the misery of ignorance: without it the wisest are fools, very Sots, of no understanding, jer. 4.22. All sin, and disobedience flows from want of this knowledge, (jer. 9.3. Host 4.1, 2, etc.) 2. By the happiness that follows it: All grace attends it; Faith, (Psal. 9.10.) the whole new man, Col. 3.10. 2 Pet. 1.2, 3. and all blessedness, joh. 17.3. Certainly if the study of men be above other natural studies, oh what is the study of God? how pleasant? how profitable? Prov. 2.10. when sin affrights us how sweet the knowledge of his pardoning mercy? Psal. 86.4, 5. & 103.11. when men are oppressed by tyrants, how sweet the knowledge of his Justice? Rev. 15.3. & 16.5. nay even in our humiliations for sin how doth the knowledge of his Justice, and faithfulness refresh us? (1 joh. 1.9.) upon all occasions how com●ortable the knowledge of his power? In temporal distresses, (Dan. 3.17.) in spiritual, as pardon, (Num. 14.17.) subduing iniquities, (Mic. 7.18, 19) in protecting from all evil, and keeping us to eternity, joh. 10.29. 1 Pet. 1.5.  
2. Secondly, we must know him in our Judgements, to prise him as he is, even all things less than nothing in comparison of him, Isa. 40.17. For him Abraham despises his Country: Moses the treasures, and pleasures of Egypt; David regards nothing in Heaven, or earth with him, Psal. 73.25, 26. Paul esteems all things dung, and loss for the excellent knowledge of Christ, Phil. 3.8.  
Hence all the Saints deny themselves, and all for him, and exalt him by their own abasement: Kings will be vile to honour him, 2 Sam. 6.22. john Baptist contented to wane, that he may appear in fullness, joh. 3.13. Paul will be a servant to every man for his sake, who is Lord of all, 2 Cor. 4.5. They make their honour wait upon his, Prov. 4.8. For they know, He is their praise, Deut. 10.21. They will cheerfully buy him with loss of all, buy him at any price, sell him at none, Matth. 13.44. Prov. 23.23. If he calls for their pleasures, profits, credit, life, they part with all. If he will have body, and soul, they will give him all, and when they have done all, and given all, look upon this all as a very nothing.  
The will also must know him to choose, take, embrace him as he offers himself to us. He proffers himself to be our Lord, (Exo. 6.6.) to redeem us from all Usurpers, to his service, (Luk. 1.74, 75.) to be our King, (Host 13.10.) to govern us under his holy, and wholesome laws. He offers himself to be all to us, our portion, inheritance, shield, our exceeding great reward, (jer. 10.16. Gen. 15.1.) More particularly he offers himself in his persons to be to us, 1. A Father, (Deut. 32.6. 2 Cor. 6.17, 18.) 2. An Husband, (2 Cor. 11.2. Host 2.19, 20.) the Saviour of his Spouse, (Eph. 5.23.) 3. To be our Quickener, and Comforter, Joh. 16.13. 1 Cor. 15.45. Thus he offers himself to us, and thus must we receive him, as a child the Father, to obey him, as a wife her Husband to be subject unto him, as a Body the Soul to be informed by him, and in all things conformed to him.  
Choose him therefore as your support: without him you can do nothing, (joh. 15.5.) without him we are nothing, at our best sheer vanity, Psal. 39.5. The very plants will teach us. The weak Ivy, and wood-bine, etc. conscious of their infirmity, clasp about the strong, which may bear them up, even dint the trees with their close embraces. He is a Lord that in our service looks not to his own, but his servants profit. He needs not us, but we him. But why then doth he call, and draw us to his service? To make us blessed. He taketh pleasure in the prosperity of his servants, (Psal. 35.27.) he delights to do us good, (jer. 32.40.) and to give us the Kingdom, Luk. 12.32. Men grossly ignorant foully misconceive of his service: they look on it as cords, and bonds: but indeed there is nothing so blessed as it, no blessedness but it, Psal. 84.4. Oh the incomprehensible love in which he hath chosen us! what was there in us worthy of his choice? were we wise? no, we were foolish, Tit. 3.3. were we strong? no we were of no strength, Rom. 5.6. were we noble? no, we were servants to lust, to corruption, to filthiness, and most filthy in that ●ervice, Tit. 3.3. 2 Petr. 2.19. Psal. 14.3. were we any thing? no, we were very nothing, ●nd to him less than nothing, 2 Cor. 12.11. ●sa. 40.17. yet hath God chosen the foolish ●hings of the world to confound the wise, God ●ath chosen the weak things of the world to confound the mighty, and the base things of the world, and things despised hath God chosen, yea and things that are not to bring to nought things that are, 1 Cor. 1.27, 28. But in him what is there which is not infinitely excellent, infinitely desirable, delectable? s●all he then choose such dung to be his children, heirs, his peculiar inheritance, and should not we (when he offers himself) choose him (the glory of all glory) to be our Father, our Lord, our Portion?  
4. The Affections also are said to know that which they love, in which they delight, and for which they longue: we therefore must know God to love, fear him, delight in him, and longue after him. Frequently in every page of scripture me meet not only with God's precepts (in these duties) but the Saint's practice. To provoke our hearts to love, we must consider him, 1. In himself: He is good, (Psal. 100.5.) only good, (Matth. 19.17.) abundant in goodness, (Exo. 34.6.) he is Love, (1 Joh. 4.16.) altogether lovely, (Cant. 5.16.) 2. In relation to us. He is our Father, Husband, Life, etc. (as before.) 3. in his dealing with us. He hath manifested his love to us above all the works of his hands. In our creation advanced us above all, crowned us with glory, (Psal. 8.5, 6.) In our redemption preferred us above the Angels, assuming ours, and refusing their nature, Heb. 2.16.  
Now then take great heed that your love be true. Relative affection is not right if the measure be not right. An Husband loved as another man is not loved as an Husband. Admit no rival, or partner in his love; no creature not ourselves must be preferred before him, or equalled to him: we must love him more than life, for his love is better than life, Psal. 63.3. He our quickening Spirit, we his body; he our head, we his members: why should not the hand prefer the head, or the body the soul before itself? As we may love him for his gifts, so much more for himself. Stir up your unthankful nature to this great duty. Consider why you love any creature, why more one than another; why you should love the world, riches, pleasures as God, a drop as the fountain. It is even here too true, Love descends; Get your hearts baptised with fire, and the holy Ghost, buried with Christ into his death, and raised in his resurrection, that your affections may be set, and settled on things not on earth, but on things above, even on him who is infinitely above all things, who is blessed for ever, and your eternal blessedness.  
2. Secondly, the outward worship consists either in his speaking to us, or our speaking to him: He speaks to us either to our ears in his word, or to our eyes in his Sacraments, we to him either in prayers, or vows. Hearing is a chief part of God's service, (Eccl. 5.1.) The special gate whereby the Wisdom of God, all knowledge, and life enters, (Prov. 2.2, 3. & 1.5. Isa. 55.3.) An hearing ear is God's special gift to us, (Prov. 20.12.) and our acceptable gift, and sacrifice to him, (Psal. 40.6. 1 Sam. 15.22.) An obedient ear is a graceful, and precious ornament, (Prov. 1.8, 9) The ear the most happy factor of the soul, whereby it seeks, and gets, (Prov. 18.15.) that rich merchandise, which is better than silver, and fine gold, Prov. 3.14. But he who hath a disobedient ear, or careless, refusing to hear is good for nothing, (Jer. 13.10.) and an itching ear hath certainly a rotten heart, Isa. 30.9, 10, 11. The word of God preached is the seed in the hand of the Sour, (Mar. 4.14.) taken out of the Granary of the scriptures, and cast into the furrows of the heart by God's Spirit, an incorruptible seed of a life incorruptible, (1 Pet. 1.23.) by which we are begotten unto God, Jam. 1.18. And as it is the seed whereby we are born, so is it the food also whereby we are nourished in that life of God, as well m●●k for babes, as strong meat for the strong, 1 Pet. 2.2. Heb. 5.12. etc. It is an heavenly treasure in earthen vessels, 2 Cor. 4.7. a rich Mart of all spiritual commodities, where our Lord sells, and we buy (without money) all heavenly riches: Be swift therefore to hear, Jam. 1.19. value it above thousands of gold, and silver, Psal. 119.72. Sell all you have to purchase it, Matth. 13.44. Buy the truth at any price, sell it at none, Pro. 23.23.  
Neither hear only, but read it: we cannot use too many ways in trading with this rich commodity. Had we as many distractions as Princes, they can yield us no exemption from this duty, Deut. 17.18. josh. 1.8. Our frequent conversing with it, and meditating in it will not take so much from our time, as it will add to our opportunities. Morning, and evening, day, and night exercise yourselves in it: so shall ye be like ● fruitful tree planted by the rivers of water; so shall ye make your may prosperous, so shall ye have good success, Psal. 1.1, 2, 3. Josh. 1.8. (Nulla dies sine linea) Think the day lost wherein you have missed this market.  
2. The Sacraments are (visibile verbum) Christ's sermons to our eyes; passion-sermons, ●ou know that verse, 
More dully stirs the mind what through th'ear passes,  
Than what is viewed to life in the eyes true glasses.  They are not only teaching signs, printing in our eyes, and hearts the death of the Lord jesus, but assuring seals, presenting, and conveying unto us the grace which they represent. There are many large, and learned volumes printed concerning them, and in every Catechise you may meet with pious instructions in this subject. I will only therefore advise you concerning the Lords Supper. 1. That you neglect no opportunity (so far as may be) of coming to the Lords Table. For is it not our communion with Christ? 1 Cor. 10.16. Look as wholesome meats are the means whereby spirits are renewed, strength increased, union between body and soul maintained; so the Supper of the Lord is his Ordinance, whereby our everlasting life is confirmed, our dull spirits revived, and our union with the Lord jesus Christ much strengthened.  
Certainly the frequent use of it was the special means, whereby the Primitive Churches so far excelled us in Christian fortitude, resolution, and every spiritual gift. Above all other take heed of that carnal, or rather devilish plea of hellish persons; namely that they are not in charity; whereby they plainly discover, how much they prefer their revenge be●ore their salvation, and that hellish Murderer before the heavenly Saviour. Surely he that will rather nourish his malice, by abstinence from the Lords Table, than his fainting soul by that Bread of Heaven, deserves (and surely does) in his hellish fast to eat, and drink his own damnation.  
2. Come prepared in some good measure; and for that end set apart some day in that week for humiliation, to afflict your souls by fasting to seek a right way, (Ezra. 8.21.) And because one especial end of this ordinance is the remembrance of our Saviour, and showing forth his death, (Luk. 22.19. 1 Cor. 11. vers. 25, 26.) spend much of that time in meditating upon it, and principally the causes of it, 1. The abhorred filthiness, and dreadful nature of sin, which could not be expiated, or purged but by the blood of God; 2. The fierce wrath of God, and terrible severity of his justice, which exacted even of his most beloved Son (undertaking for us) the uttermost farthing, even to make him Sin, who knew no sin, and a curse, who was God blessed for ever. 3. The infinite mercy of our gracious Father who gave his beloved Son to reconcile such hateful enemies; and, 4. The incomprehensible love of the Lord jesus, who vouchsafed to purchase our redemption at such a rate. And leave not your soul till you find it abhorring itself in dust, and ashes, bleeding with Christ on his Cross, sick of your sin, and of his love, and swelling with the fruit of the lips, the sacrifice of praise.  
3. Prayer is the mouth of faith, whereby it utters holy desires to God. Many think they pray when they do but howl, (Host 7.14.) or babble, Matth. 6.7. we neither know what, nor how to pray till we be instructed: neither can any doctor inform us but that Spirit of adoption, who teacheth us to cry Abbae Father, Rom. 8.14. Gal. 4.6. He will instruct you to go unto God, 1. As to a Father, and therefore with all reverence, and submission, and, 2. With all assurance, and confidence; 2. He is the Spirit of the Son, and therefore will carry you to the Father by the Son, to God by Christ. He will not suffer you to make your addresses by yourselves, or any creature, but by that only Mediator, and Advocate. Sacrifice must be brought to the Temple, to the door of the Tabernacle, offered only upon Gods chosen Altar, and by none but the Priest: Christ is that Temple, (joh. 2.21.) He the door, (joh. 10.9.) he the Altar, (Heb. 13.10.) which sanctifies all our gifts, and the ●igh Priest, whom only God accepteth, Heb. 7.26, 28.  
That blessed Spirit who baptizeth with fire, will not only inflame your hearts, but kindle also your lips with all fervency of prayer. Prayer is a special sacrifice, and sacrifices must burn upon the Altar. Prayer is our Incense, (Psal. 141.2.) which till it burneth in the fiery censer, yields no odour, or sweetness. That holy Spirit will quicken you to frequent, and continual prayer, and doth not only whisper in your ear, but draw out your heart to pray always with all manner of prayer, (Eph. 6.18.) to pray without ceasing, (1 Thes. 5.17.) to continue in prayer, and watch in the same, (Col. 4.2.) not to slip any occasion, but to improve all opportunities which God offers us in petition, thanksgiving, intercession, deprecation, supplication.  
No marvel if the Ancients called it the key of Heaven, for it opens all to us. It opens the womb, (Gen. 20.17, 18.) It opens the prison, (Act. 12.) It opens Heaven when it is barred with brass, (jam. 5.18.) It opens Gods ears when he hath even shut them against us, 2 Chro. 7.13, 14, 15. The Doctors call it the scourge of the Devil. It drives away his tentations, Matth. 26.41. Nothing in the world so prevalent: For it sets even God himself on work, in whose hands are all creatures, and with whom nothing is impossible. Gird up therefore the loins of your minds, and whet your voices to pierce through the Heavens. And oh that I could be the means to put that perpetual motion of praying, and crying into your hearts!  
Look about you, and you shall see abundant matter of crying, of loud crying: would we advisedly behold what we see, there is hardly one object of our eyes, which would not screw up our voices a note higher, and set us a roaring. Look upon the dark places of the earth, and they are full of the habitations of cruelty, Psal. 74.20. And should not this raise up a cry, Remember Lord the enemy hath reproached, and foolish people have blasphemed thy name; oh deliver not the soul of thy Turtle dove unto the multitude of the wicked, oh let not the oppressed return ashamed, Psal. 74.18, 19, 21. when you look into the place of judgement, and wickedness is there, and to the place of righteousness, and inquitie is there, (Eccl. 3.16.) will not so crying a sin force a loud cry from your hearts? when you consider all the oppressions under the Sun, and behold the tears of the oppressed, and they had no com●orter, and on the side of the Oppressors was power, but on their side no com●orter, (Eccl. 4.1.) how can you forbear to weep with those that weep? when you hear the groans of widows, the sighs of the fatherless, the lamentations of the hungry, naked, distressed, can you choose but bear a part in this doleful music? when you look on the pride, wherein the land is disguised in monstrous attires, the prodigious excess in riotings, the general lightness, and impudence of all behaviour, when you hear the volleys of blasphemous tongues thundering against Heaven, the stench of drunkenness infecting the air with plagues, pox, etc. the ignorance, superstition, idolatry, profaneness, Atheism in the world, the hellish contempt of God, and all his Ordinances; In a word a deluge of corruption overwhelming all degrees, sexes, ages, and the wrath of God flaming in revenge against such execrable provocations, where can you find hearts large enough to hold, or throats wide enough to utter cries, and ejulations to Heaven.  
But had you no eyes to look abroad, yet look within, and you shall find more matter of crying than possibility of expressing. See there what ignorance, unbelief, deadness, vanity, security, pride, hypocrisy, obstinacy, backsliding, self-love, self-seeking, inordinate passion, what a world, what an hell of wickedness couches itself in a desperately wicked heart, it will stretch out your throats and force you to a loud cry, and bitter. Oh wretched man that I am! who shall deliver me from the body of this death? Certainly if you have any spirit in you, it will fill your hearts with a fountain, and your eyes with rivers of tears. Were you heathens it would drive you to send out the proclamation of Nineve into every part of body, and soul, Let man and beast (reason, and sense, flesh, and spirit cry mightily unto God, Jon. 3.8. Let us whet these things upon our hard hearts, to sharpen our dull prayers, that they may pierce the Heavens, and prevent the birth of that decree, which if it once bring forth, will prevent all prevention. Pour out day and night some such petition, when you have prepared your hearts by some such like meditation.  
Oh my drowsy soul, canst thou lie down with jonah, and sleep in such a Tempest? Seest thou not these waves of wickedness which mount up against Heaven, and sink down again into bottomless depths, and is not thy spirit melted because of trouble? The floods have lifted up, the floods of the ungodly have lifted up their voice, and canst thou be silent? See how that little Bark, fraught with Christ and his Spouse, is filled with water, nay with blood: see what a storm is come down into the lake, and how the waves dash into the ship, whilst thy Lord, and Saviour ●s asleep in the stern upon a pillow, and wilt thou not with loud cries awake him? See what a troubled sea is in thine own heart, foaming out mire and dirt, and canst thou rest? Are not the waters come into thy soul? Sinkst thou not in the deeps where is no standing? Is not the belly of hell ready to swallow thee? and canst thou cease crying? Hark how sin cries, and wilt thou be silent? hark how the Saints cry, and canst thou hold thy peace? If thou hast no words in thy tongue, hast thou no groans, no sighs in thy heart? Oh my soul! is thy Lord so ready to hear? and art thou so slow to speak? Shall his ear stand so wide open to thee? and thy mouth, and heart so fast shut to him? Do not his commands draw thee? thy necessities drive thee? do not his mercies invite, his promises assure thee, thy poverty enforce thee? Art thou a child, and canst not speak? He hath provided thee two Almighty Intercessors, one his Son to plead for thee, the other his Spirit to plead in thee. How should the weakest arm faint, which hath such supporters, such an Hur, and such an Aaron, to underprop them?  
Oh thou my gracious Saviour! who in the days of thy flesh offeredst up prayers, and supplications with strong cries, accent my flat heart, and voice with thy sharp cry. Thou who helpest the infirmities of our utterance, teach my heart to groan beyond all power of utterance. And Thou who knowest the mind of the spirit, and art ever well pleased in thy beloved, harken graciously to the stammerings of my Infant spirit, and accept them in him, in whom thou art ever well pleased.  
4. Lastly for vows, I can give you no better direction than his Spirit, to whom you vow. Be not rash with thy mouth, and let not thy spirit be hasty to utter any thing before God, Eccl. 5.2. Be very sparing and slow in making, but sure, and timely in paying vows, Psal. 67.11. Eccl. 5.4. Let your vows promise some warrantable service, as jacob, Gen. 28.21, 22. General vows made in Baptism pay daily, (Psal. 61.8.) particular seasonably, Deut. 23.21. Let your vows be ever conditional, if God will help, and assist you; then looking to his gracious promises, beg strength, and stir up yourselves to a diligent, and cheerful performance. Pay them not grudgingly, or of necessity: for God loveth a cheerful giver, 2 Cor. 9.7.  
Frequently thus meditate.  
Great Fount of light, whose overflowing streams  
Lend stars their dimmer sparks, Suns brighter beams,  
Thy mouth spoke light, thy hands at first did shed it  
Along the sky, and through the air did spread it,  
So shadedst earth with curtains of the night,  
And drewest those curtains to give days their light.  
Then gathering all that scattered light, compacted●t  
In one vast burning Lamp, and straight enactedst  
That all less lights should beg their borrowed beams,  
And from that ●ountain fill their narrow streams:  
So that more spiritual, and sacred ray  
Which ri●ing from thy mouth gave spirits day,  
In those first ages had no certain sphere,  
But breathed by thee, shined forth from mouth to ear;  
A● length collected by thy gracious Spirit,  
Fills all the world with light, with life, and spirit.  
There I behold thyself, thy Lamb, and Dove,  
Shining in grace, burning in heavenly love:  
There I my death, and thine; thy power, my duty  
See, and by seeing change into thy beauty.  
Lord let thy light draw off my wand'ring eyes  
From emp●y forms, and lying vanities;  
Oh fix them on thyself, and make me see  
(My Light!) in all things nothing, all in thee.  
Thou boughtest me all, oh make me all thine own;  
Be all in me, I all in thee alone.   

CAP. XX.  
Man, as man, is not man, but Vanity.  
THere is but one end to which all men aim all their thoughts, desires, and actions, even Blessedness; and but one way leading to this end, knowledge: but this way hath two periods, 1. The knowledge of ourselves, 2. Of our God: a truth so palpable, that even heathens in their midnight (without eyes) could feel something of it: and not only find it themselves, but commend, and prove it to others. The whole scripture was penned by the Holy Ghost to this very end, to be our light, and guide in this way; yet as far as I conceive, no where so briefly, and clearly doth this Guide point out this way unto us, as in that short, but full sentence, Eph. 2.5. Even when we were dead in sins, he hath quickened us together with Christ.  
Look as it is with some double-faced pictures; if ye view them on the one ●ide, you shall see a beautiful portrait of some lovely virgin, or such like; if ye change your place, and look on the other side, ye see an Owl, Ape, or some deformed creature; so hath God's blessed Spirit (as in Tabulature) drawn the picture of man. If you behold him in himself, in his own, and old nature, he is but a body o● death; if you look on him in his new nature, and in the second Adam, full of glorious life. One side no better than a Devil, if not worse; the other no worse than an Angel, if not better. In the first he is dead, dead in sin, the death of hell. In the second he is alive, quickened with Christ, in the life of God.  
Let this piece therefore be the last Legacy, which (in the conclusion of this Testament) I bequeath to every one of you, that you may hang it up in the best room of your heart, where you may have it ever in your eye, and there behold yourselves. 1. In your tombs, dead in sins, and buried in the graves of lust; 2. In your resurrection, quickened in, and with the Lord jesus Christ. Death consists, 1. In the privation of life, when life is not, or is now nothing. 2. In the consequents of this privation, corruption, putrefaction, stench, loathsomeness.  
Consider then the picture of your old man, 1. In the rude draught (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 2. In the full portrait, when all the colours, and compliments are added. In the former, Man (in the first Adam) howsoever magnified by himself, or others, considered not physically, or civilly, but spiritually, is a base, abject creature, hardly to be called a creature, a very privative, and therefore nothing: He is (as we say) a may be: possibly he may be some thing, but as yet (in this estate) a sheer vanity, and a mere nothing. He is but (Somnium hominis) a dream, and so are all his actions. Though he mount up in excellency unto the Heavens, and his head reach unto the clouds, he shall fly away as a dream, and not be found, chased away as a vision in the night, Joh. 20.6, 8. As when an hungry man dreams, and behold he eats, but he awakes, and his soul is empty, and a thirsty man dreams, and behold he drinks, but he awakes, and behold he is faint, and his soul hath appetite, Isa. 29.7, 8. voluptuous men in their feasts, and riots, do but dream that they eat, drink, and are merry; worldlings do but dream that they find treasures, and very joyful they are in gathering, pocketing and chesting it; but they awake, and in their hand is nothing, Eccl. 5.14. As a dream when one awaketh, so (oh Lord) when thou awakest, thou shalt despise their glory, Psal. 73.20.  
M●n is like to vanity, Psal. 144.4. A very small, but very like and lively picture: so like that (as it is spoken of the blind man, joh. 9) we may say, this is he; others, he is very like him, but himself (when he hath his eyes) will fully confess, I am he; I am a mere dream, and a sheer vanity.  
Attentively observe that fuller picture, Psal. 39.5. Mine age is as nothing before thee; and verily every man in his best estate is altogether vanity. Where this emptiness of man is excellently set out in divers propositions. 1. Man is vanity. You may say perhaps, some men, the poor, are despised: nay, 2. Every man. Indeed take him at his worst, in sickness, trouble, etc. nay, 3. In his best estate. In some respects it may be, as subject to losses, crosses, death, etc. nay, 4. In all respects; Altogether vanity. But is not this an hyperbole? more spoken, than intended? No, it is an infallible truth, which the Spirit of truth hath bound with an asseveration, Verily: Verily every man in his best estate is altogether vanity. Nay the Lord proceeds yet further, and to convince our self-conceit, and fond pride assures us, that as men of low degree are vanity, so men of high degree are worse, a lie: so that high and low, weighed in a true balance, are lighter than vanity itself, Psal. 62.9. A lie? what? great men, glittering in their pomp, admired by some, feared by others; are these a lie? How can it be? The reason; because nothing more deceives. Greatness makes great promises, but performs nothing. Let the Apostle expound it. If any man seen to be some thing, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being indeed nothing, he deceives himself, (Gal. 6.3.) He is a lie to his own soul: hence that great Apostle confesses that himself is nothing, 2 Cor. 12.11.  
And as man himself, so all that belongs to him is mere vanity, made for him, and suited to him. For when man had transformed himself into vanity, the Lord fits the creatures to him, which were made for him, and subjects them unto vanity, Rom. 8.20. His life vain, (Eccl. 6.12.) His age nothing, (Psal. 39.5.) His beauty vanity, (Prov. 31.30.) His riches, (Prov. 23.6.) His mirth, (Eccl. 2.2.) All his works, all his delights mere vanity, Eccl. 2.11.  
Object. But men do not think so. Answ. So much the more are they so: For while they think better of themselves than they are, they do but deceive themselves, and are a lie. 2. Though in their words they deny it, yet in their works they loudly speak it, and evidently discover, that they do thus think: For we will sell nothing under the price we value it, but men sell themselves for vanity, for very nothing: They sell themselves fo● trash, they lay out their money for that which is not bread, and their labour for that which satisfies not, Isa. 55.2.  
Object. But yet they are men, and therefore something. Answ. We speak not of man in natural respects, as he consists of soul, and body, or in Civil, as he is a Father, Go●ernour, etc. but in spiritual, in which regard he rather seems than is man: rather a worm, (Psal. 22.6.) as other Brutes, flesh also, (Gen. 6.3.) and that flesh but grass, (Isa. 40.6.) the very spirit fleshly. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) jude 9 animals, not having a spirit: when in jerusalem there was none that sought the truth, there was no man among them, jer. 5.1. Observe how evidently, and fully God's Spirit concludes this argument, I beheld, and ●here was no man, even among them; no Counsellor, that when I asked, could answer a word; They are all vanity, and their works nothing, ●sa. 41.28, 29. He is dead, and therefore not ●ruly, but falsely, and in appearance called ● man. Man if we look upon him in his Creation, is a creature not only composed of soul and body, which (both) are but the matter of which he is framed, but made after God's image, which is his form, and differs him from other creatures. Now as it ceaseth to be an ●ouse, when the materials (stone, tim●er, etc.) are all safe, but the form destroyed; so though body and soul in the matter ●f them remain entire, yet when that specifical difference, and form of man (God's image) 〈◊〉 defaced, he ceases to be what first he was; now not man, but the ruins, and carcase of man.  
In a word, look as it is with children's Babies, they have a gorgeous appearance in their eyes, but all is copper, cast clouts, torn rags, and a painted rotten stick; so is it with us. Our bodies, and souls have some rags, and old clouts of our creation, and dressed with beauty, learning, etc. are no small babes in a simple man's eye, but all this show is nothing what it shows, but a very mock-man, a mere vanity, and sheer nothing.  
2. Secondly seeing man is not only dead, but dead in sin, as a dead man, shut up, and closed in a loathsome grave, we are plainly taught by God, that man is not only nothing, but a miserable, abominable nothing. He is miserable, wretched, poor, blind, and naked, Rev. 3.17. supposing himself full but only swelled with wind, and indeed wholly empty; conceiting himself well adorned, and set out with goodly endowments, but shameful in nakedness; dreaming of an Eagle sight, and sharpness of wit, but not a blink of an eye in him; a mere flash; and in, and with all these wants, when he is most bladdered up with a dream of happiness, extremely miserable, and wretched. In all his pomp an● glory, he is but as his own dung, (job 20.6, 7.) stinking, (Psal. 14.3.) not the baseness, bu● excellence, not of heathens, but of jacob, not despised only, but abhorred, Amos 6.8. And lest we might think it an hyperbolical speech, the Lord takes a solemn oath, and swears by himself, that he abhors the excellency of jacob.  
Hence is it that God culls out the most loathsome creatures to be as parallels to us, that in them (as in a glass) we might see our filth, and abhor ourselves: we are resembled to hogs, dogs, serpents, to dead carcases, to sepulchres full of rotten carcases, Matth. 23.27. so abominable that we infect all the creatures with which we deal, all the actions that proceed from us. The creature is not only subject to vanity, but to a curse for our sakes, Gen. 3.17. our very blessings cursed, Mal. 2.2. not our want, but store, not our barrenness, but fruit accursed, Deut. 28. vers. 17, 18. Our days not only few but evil, Gen. 47.9. our very life not only grievous, but hateful, (Eccl. 2.17.) nay our prayers, our service abomination, Prov. 15.8. & 28.9.  
Object. If the estate of men were so loathsome, it is strange that they should not see, nor feel it. Answ. They who have sense know, and acknowledge it. They loathe themselves, (Ezech. 20.43.) they abhor themselves, (Job 42.6.) they lament themselves, (Rom. 7.24.) But such as are blind and senseless, how should they discern it? And this the depth of their misery, which makes it incurable: yet some glimpse they have of this truth; for in that they sell themselves to work wickedness, and abomination, (1 King. 21.25. Rom. 7.14.) sell themselves for oaths, (so vain a filthiness) for drunkenness (so filthy vanity) they openly testify at what rate they prise themselves.  
This our dead, vain, loathsome condition will more clearly be manifested unto us, if 1. We consider our contrariety to God, who is both the supreme Being, the most pure Essence, and the only Life. So adverse is the corrupt nature of man to God, that he hates him, all that belongs to him, all that he loves, and all that love him. Hence called enemies, (Rom. 5.10.) haters of God, Rom. 1.30. they hate his wisdom, and counsel, (Prov. 1.29.) his power, (Rev. 16.9.) his truth, (Isa. 30.11.) his word, (Jer. 6.10.) his light, (Joh. 3.19.)  
And as the holiness of God is his pureness, glory, beauty, excellency, which passeth through all, and (to us) is above all his Attributes, so above all they hate this his holiness, wheresoever they see any stamp or print of it; His holy word, his holy days, his holy children. As the Panther so hates man, that wheresoever he sees his picture, he flies upon it, and with his teeth, and nails, rents, and tears it, so these wild creatures wheresoever they see any spark of God's image shine in man, tear, and devour, Psal. 7.2. & 35.15. That Eternal wisdom, Power, Love, Life, (their Saviour) after they have seen, they hate, (joh. 15.24.) and all that he loves, or love him; all his members, (Mar. 13.13.) though they be their own flesh, and that even to death, Luk● 21.16, 17. Excellently is this condition expressed in that metaphor, wherein carnal men are called spots, and blemishes, 2 Pet. 2.13. A wicked Father, or Child, a wicked Husband, or wife, a wicked Master, or Servant is a spot in a family; a wicked Governor, or Subject a spot in the Common wealth; a wicked Minister, or Professor a spot, and blemish in the Church. And as a spot, or blemish is nothing but filthiness, or a filthy nothing, so is every man in his corrupted nature.  
2. Man in the first Adam is a child of the Devil, (joh. 8.44.) and a very Devil in flesh, (joh. 6.70.) Satan a filthy spirit, but he filthy in flesh, and spirit, 2 Cor. 7.1. he a captive of the Devil, 2 Tim. 2.26. a servant to sin, (which is the very dung of Satan,) Rom. 6.17. fettered in the very bond of it, (Act. 8.23.) servant to corruption, (2 Pet. 2.19.) and to divers lusts, (Tit. 3.3.) the hand serves one, the eye another, the ear a third, the heart a thousand. He is even cut out, and mangled into a base, and cursed slavery. Now the servant is more base than the Master; Take good notice therefore of this estate of man. Lust is the servant of Satan, man the servant of lust: the Devil's servants servant. Sin the corruption, and dung of Satan, man the servant of sin, and corruption.  
In a word a carnal man is the prey of Satan, devoured by that roaring Lion, who hath digested him into filthiness of flesh, and spirit, and hell the draught into which he is purged. Thus then think in your hearts.  

I.  
Aye● o● her sel● is dark, and hath no light  
But what Heaven lends her, and when angry skies  
Call in their debt, she sinks in dungeon night.  
Nay while she borrows light, o●t fogg● arise,  
Or storms, and filch by stealth, or rob by might  
Her loan: her day in youth, or childhood dies.  
But while the present Suns with conquering ray  
Dispel the shades, and their strong beams display,  
She sparkles all with light, and broidered gold-array.   

II.  
Such now is Man: inform, void, empty, dark,  
A Chaos, dungeon, grave, a starless night:  
Rake all his ashes up, there's not a spark  
To tine quenched life, or kindle buried light:  
And what he steals from others, (empty shark!)  
Hell with his mists depraves: so robs him quite.  
But when his Life, and Light shines in his eyes,  
In him he lives as he, and never dies;  
Glittering in light divine, he heaven, stars, Sun outvies.   

III.  
For as in earthly sight the body's eye  
(To the object bend) is like the object ●orm'd;  
So when the soul turned to the Deity  
Receives hi● likeness, it is soon transformed  
To what it sees: death, hell, and darkness ●●y,  
And all the spirit to Light, and Li●● conformed.  
Soul of my soul! draw my souls eyes to thee;  
Set them upon thy face; make me to be  
By seeing Life, and Light, the Light, and Li●e I see.   
You have seen what you are in the first Adam, look now on the other side of this picture, and see what you may be in the second.   

CAP. XXI.  
Man in Christ is above other men, and all creatures, next the Creator.  
IN ourselves we are. 1. Dead, a mere privative, a nothing, 2. Dead in sin, mere corruption, corruption of Hell; what we are, or may be in Christ now consider. We are quickened together with Christ. Christ is that overflowing Fountain, by whose fullness of grace our empty channels are not only 1. Scoured from that choking mire, which stops all passages; but 2. Stored with the water of life, with the fullness of God: (see, Hab. 2.14. Eph. 3.19.) But how are we quickened with Christ, raised, and sit together in heavenly places with him? (Eph. 2.6.) Not only virtually, as the fruit lies in the seed, or root, but in some kind actually. As in the first fruits the whole field, and in the Cake of the first dough the whole lump was sanctified, and an actual blessing conveyed in it, so Christ being ra●sed is the first fruits of them that sleep, (1 Cor. 15.20.) the first Cake of the new lump, (1 Cor. 5.7.) and in him even actually (in a kind) are they quickened, who are yet unborn. As a wife, or child takes possession of that land in the husband, or Father, which he hath purchased in their name.  
Hence we evidently see, first that the only life of man by which he is a C●ristian, a blessed creature, nay indeed by which he is a right man, is not that natural, and fading, but this spiritual and eternal life which we have in Christ: hence called the life of God, Eph. 4.18. (begotten by God, Jam. 1.18.) the life of Christ, (2 Cor. 4.10.) he our life, (Col. 3.4.) and liveth in us, (Gal. 2.20.) and the life of the Spirit: he gives it, (2 Cor. 3.6.) And as the vegetative life of plants, the sensitive life of beasts, the rational life of man is nothing else but the Act of such a soul, giving the creature such a being, and enabling it unto such actions; so the divine, and spiritual life is nothing else, but that A●● of God's Spirit dwelling in man, and giving him a spiritual being, a divine nature, and enabling to spiritual, and Godly actions; or (to use the Scripture phrase) to live, and walk in the Spirit, Gal. 5.25.) whereby we live in God, and to God (see, Rom. 8.9, 10. Gal. 2.20. 1 Joh. 5.11, 12.)  
For without question the true life of man differs from all other life in inferior, or contrary creatures: but in this natural life, the faculties, and actions of it) man differs not from plants in growth, from beasts in sense, from wicked spirits in reason. That form then, which gave man his difference (doubtless) was that Image of God, in which he was created perfect; by the loss of which he lost the perfection, and truth of humane nature. He therefore that hath no other, but this natural life, is but an half-man; hath little or nothing of a man, but is partly a beast, in respect of sense, partly a Devil in regard of his perverted, and distorted reason.  
2. Secondly, here we may easily observe, that howsoever a carnal man glisters in carnal eyes, honoured, admired, yet is he a very Abject, and the skumm of the creatures: so a spiritual man (contrary) though he seem a base thing in the eye of the world, and more base in his own, a reproach of men, and scorn of the people, (Psal. 22.6.) yet is he indeed the most noble, and excellent creature in the world, and next the great Creator. Hence the Saints (in terms) are called the Excellent, (Psal. 16.3.) preferred in their excellency before others, whatsoever are their earthly advancements. The righteous is more excellent than his neighbour, Prov. 12.26. & 28.6. This is Heavens, this is God's Heraldry. Now are they Sons of God, and Heirs apparent, 1 Joh. 3.1.  
But because their prerogatives are such, as never eye saw, ear heard, or entered into the heart of man, (1 Cor. 2.9.) such as infinitely transcends our vastest thoughts, therefore are they veiled under many similitudes, and compared to those things which are most honourable, and highest in the eyes of man. They are Kings, (Rev. 1.6.) and their Kingdom not fading, but unshaken, (Heb. 12.28.) not earthly, but heavenly, (2 Pet. 1.11.) they have their sceptres, (Heb. 1.8.) their Palaces, (Psal. 45.8.) their thrones, (Rev. 3.21.) their crowns, (2 Tim. 4.8.) God himself their diadem, (Isa. 28.5.) they have their glory, even the glory of God, (1 Thes. 2.12.) Christ himself their glory, (Luk. 2.32.) and they the glory of Christ, Isa. 46.13.  
This eminency of Saints may be clearly showed in an evident demonstration. For no creature can stand in competition with them, but only other men, and Angels. For the first their eminency will easily appear by comparison, even in those things, wherein men challenge precedency before others.  
Men are counted more honourable, as they go before others in birth, estate, or end. Look then first to that broad difference betwixt the birth of the spiritual, and the carnal creature. Flesh is born of flesh, Joh. 3.3. The natural man is of earth earthy, 1 Cor. 15.47. nay of hell, and therefore hellish. His Father in the flesh is a sinful man, his spiritual Father those spiritual wickednesses, even Satan, joh. 8.44. But Spirit is born of Spirit. The new man is not born of flesh, and blood, not of the will of man, but of God, Joh. 1.13. God his Father, who hath begotten him, 1 Pet. 1.3. God his Mother also, who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) conceiving hath brought himforth, Jam. 1.18. In their generation, or birth there is no comparison.  
2. For their estate, what infinite disparity? 1. in life. 2. In things belonging to life. The life of Saints is the life of God, (Eph. 4.18.) their nature the divine nature, (2 Pet. 1.4.) the blessed Spirit the soul of this life, which animates him, (Rom. 8.9, 10.) Carnal men have a filthy spirit, informing, and working in the children of disobedience, Eph. 2.2. In the one God works all their works, (Isa. 26.12.) will, and deed, (Philip. 2.13.) in the other Satan, and Sin. Things belonging to life are (as the life) temporal, or spiritual. The Saints spiritual portion in one word is God. Christ his Bread and meat, Joh. 6.35, 55. he the portion of his cup, (Psal. 16.5.) the cup of salvation, (Psal. 116.13.) the drink indeed, (Joh. 6.55. 1 Cor. 10.4.) Christ his garment; (a most royal robe.) He puts on Christ, (Gal. 3.27.) Christ his house: (he dwells in him, 1 Joh. 4.13.) he our everlasting habitation, (Psal. 90.1.) Heaven, or rather the God of Heaven his inheritance, Psal. 16.5. how contrary is the other? his portion for the present is nothing but sin, his bread ashes, and a deceitful heart, (Isa. 44.20.) and his drink iniquity, (Job 15.16.) and he drunk with it, (Isa. 29.9, 10.) his reckoning cup fire, and brimstone, (Psal. 11.6.) his garments cursing, (Psal. 109.18.) and his inheritance hellfire, Matth. 25.41.  
But surely in temporal conveniences th●re the men of this world much exceed the other: So indeed they boast, but lie. The little of the righteous is much better than the superfluity of others, (Psal. 37.16. Prov. 16.8.) The prosperity of the wicked deadly, Prov. 1, 32. the troubles of the righteous wholesome, Psal. 119.71. The one cursed in blessings, the other blessed in curses. In a word the one in his best, and most comfortable estate a woeful creature; the other in his worst ever blessed, Luk. 6.20. to 27.  
3. For their ends, the one shall flourish i● never ending peace: the other is cut off for ever, Psal. 37.37, 38.  
Lastly, it hath pleased the Lord of all creatures to prefer them even above the Angels. First in our Creation we were made a little inferior to them, but as Princes prefer their Favourites, by some honourable office, above others, who are more nobly descended, so our Lord hath advanced us above them in setting the crown upon our heads, crowning us with honour, and glory, and giving to us (as his Viceroys, not to Angels) dominion over the works of his hands, (Psal. 8.5, 6.) appointing even them to be ministering spirits for us, who are heirs of salvation, (Heb. 1.14.) our guards to defend us, (Psal. 34.7.) our Guardians in all our ways to keep us, Psal. 91.11.  
2. In the work of Redemption our nature assumed, theirs refused, Heb. 2.16. we redeemed, they rejected. And as our nature is infinitely exalted above the most glorious Angels in the person of Christ: so by him many great Prerogatives granted to us who are his members, whom he redeems with his blood, nourishes with his flesh, dwells in us by his Spirit, and crowns with his glory, Joh. 17.22. In a word, Saints are the highest Favourites of the most Highest; having fellowship and communion with God, (1. Joh. 1.3.) nay union with the Father, and the Son (one Spirit with Christ) and one in them, as they are one, Joh. 17.21.  
Seeing then our Father is in Heaven, our H●ad in Heaven, ou● life, our Country, and Portion in Heaven; seeing our spirits were born in Heaven, and our bodies look to Heaven, let our treasure, minds, and conversation also be in Heaven. So shall we (even here on earth) live in the Suburbs of Heaven, and in due time being advanced to that glorious City (the heavenly jerusalem) eternally reign with the King of Heaven. Amen. Amen.  
Let me shut up all in that sweet Poem.  Boetius. Libr. 5. M●tr. 5. 

I.  
Into what different moulds doth Gods wise hand  
Cast his wet clay? and to their various ●orms  
Their divers postures fits? some sweep the sand  
Drawn out at length; as tottering boats in storms  
They mount, and ●all, dragging their lazy trains  
They plow long ●urrowes on the dusty plains.   

II.  
Some (light as air) mounted on liquid sky  
Spread to the gentle winds their feathered sails;  
Swimming with plumed o●rs through Heavens fly:  
Some shod with hoofs, some frosted with sharp nails  
Through woods and forests, plains, and mountains trace,  
And set their prints upon th'earth's scared face.   

III.  
Yet though their various shapes, and gate betray,  
How ●ar their natures differ each from other,  
All meet in this: All gaze upon the clay  
From which they spring, and st●re upon their Mother.  
Pressed down with earthy Yoke, their dullard sight  
Pores on dark shades; they use, not view the light.   

IV.  
Man only rears alo●t his honoured head:  
His body stands, and walks upright: his eyes  
Transport his soul, where it was highly bred,  
To keep acquaintance with his near Allies.  
On earth his downcast look he never places,  
But when he stoops, and losty head abases.   

V.  
I● than thou art not beast, or earth; if ma●,  
Thy body guides the soul, thy eye the mind:  
Thy flesh looks where it tends, not wher't began  
Oh shall the Heavenborn soul forget his kind?  
Shall heavenly minds mind earth? while earthy eyes  
Eye Heaven? soar up my soul: transcend the skies.  
Else while thy body lives, thy spirit dies.     

Books Printed for, and Sold by Henry Mortlock, at the sign of the White Hart in Westminster-Hall.  
A Rational account of the grounds of Protestant Religion, being a vindication of the Lord Archbishop of Canterburys Relation of a conference, etc. from the pretended answer of. T. C.  
Origines Sacrae; or a Rational account of the grounds of Christian Faith, as to the Truth and Divine Authority of the Scriptures, and the Matters therein contained, 4o. 0  
Irenicum: A weapon salve for the Church's wounds, or the Divine right of Forms of Church government, Examined and discussed, 4o. 0  
Six Sermons; with a Discourse Annexed, concerning the true Reason of the sufferings of Christ, wherein Crellius his answer to Grotius is considered, 80. large.  
A Sermon preached before the King, jan. 30. all these by Edward Stilling fleet, D. D.  
Knowledge and Practice; or a plain discourse of the chief things necessary to be known, believed, and practised in order to s●lvation, by S. C●ado●k, 4o. 0  
The being and well being of a Christian, in 3. Treatises, The first setting forth the properties of the Righteous; The 2. the Excellency of grace; The 3. the nature and sweetness of fellowship with Christ, by Edward Reyner late Minister at Lincoln, published by his Son john Reyner, 8o. 0  
The Triumph of Rome, over Despised Protestant's, by Phil. Hall, 8o. 0  
The Moral Philosophy of the Stoics, Translated out of French by Charles Cotton Esq. 8o. 0  
A Word in Season; or 3. great Duties of Christians in the worst of times, viz. Abiding in Christ; thirsting after his Ordinances, and submission to his providences, by I. C. D. D. To which is added by way of Appendix, the Advice of some Ministers to their people, for the Reviving of the power and practice of Godliness in their families, 8o. 0  
Propugnaculum Pietatis; The Saints Ebenezer, and Pillar of hope in God, when they have none left in the creature; or the Godly man's crutch or staff, in times of s●dning disappointments, sinking discouragements, shaking desolations, by F. E. 8o. 0  
The voice of one crying in a wilderness; or the whole business of a Christian, both Antecedaneous to, Concommitant of, and Consequent upon, a sore and heavy Visitation represented in several Sermons, by S. S. a Servant of God in the Gospel of his Son, 120 0  
Immanuel; or a Discovery of true Religion, as it imports a living principle in the minds of men, grounded upon Christ's discourse with the Samaritaness, John 4.14. being the Latter clause of the voice crying in a Wilderness; or a Continuation of the Angelical Life by the same Author, 12o.  
Common Prayers in Welsh, fol.  
FINIS.