CONCIO AD MAGISTRATUM A Nations Honour, AND A Nations dishonour OR A Kingdom's Prospective-Glass. Discovering who are the most faithful friends, and who the most dangerous enemies to the Peace and Prosperity of a Kingdom. Written by P. Fullwood M. A. R. of South-Normanton in the County of Derby.  
LONDON, Printed by John Lock for E. Calvert at the Black-spread-Eagle at the West end of St. Paul's. 1673.   

To the Worshipful FRANCIS revel Esquire; Mine honoured Patron, all health and happiness.  
THere are two sorts of People counted worthy of Honour, quibus obtigit aut legenda scribere, aut scribenda agere, either to write things worthy to be read, or to do things worthy to be written, were I as successful in the one, as you are in the other, I need not fear a fair approbation of these my labours, but a Sermon once delivered goeth afterward to the Press as to the execution; there are man things that in Elocution aurem praetereunt (as St. Ambrose speaks) that escape the ear, which when they come to public view are more strictly observed, and many times weighed in the false weights, of misprision; therefore it was good counsel of that reverend Father: before we deal our poor endeavours, tructinare & discutere omnes scrupulos malevolentiae ponderate & discuss, to try and prove every grain against which the envious may except, but this labrur I leave to those that have leisure to be more curious, it shall suffice me to trace the steps of that great Doctor of the Gentiles, who delivered what he had, received not in the enticing words of man's wisdom but in demonstration of the spirit and truth: I hope your wont candour will apply an Antidote to expel the poison of malignant spirits, and with the industrious Bee gather honey out of those herbs, whence the venomous spider sucks poison: but that the porch prove not too large for the building: I conclude in the 
Jacob  benediction of the Patriarch, the Lord bless you with the blessings of Heaven above, blessings of the deep the deep that lieth under, blessings of the breast and of the womb.  
From my study at South Normanton April 3. 1673. So prayeth SIR, Your humble servant Peter Fullwood.   
Prov. 14. V 34. Righteousness exalteth a Nation, but Sin is a reproach to any People. 
HOW Transcendent are those Sacred Oracles and Superlative perfections of holy writ! because of the savour of her Ointments, her name is as ointment poured forth; therefore the Virgins love Her, all her garments smell of Myrrh, Aloes and Cassia; here are set the Topez, the Jaspire, the Emerald, and every precious Stone. This is a pillar of a Cloud to go before us in the hottest day of persecution, and a pillar of Fire to lead us in the darkest night of error; it is the surest Basis of our faith, the most sxact rule of our actions, it is such savoury meat wherein our Soul delighteth, and to every one that thirsteth a well of water springing up unto everlasting life; nor is there greater variety in the use then in the Method; some Scriptures being like the Curtains of the Tabernacle which all hang together, others of a different temper, where to draw an inference from a context is as to enforce a marriage being without consent, of which sort seem these words I have read unto you at this time.  
The whole Book of the Proverbs seems to be a Garden of sweet and fragrant Flowers, holy and divine fited for the use of all Christians, amongst which none more pregnant, none more profitable than these words, none more pregnant: Vbi quot verba tot sententiae, so many words, so many sentences, quot dictiones, tot lectiones, so many say, so many lessons; none more profitable, profitable to the Converted that they may retain righteousness which exalteth a Nation, profitable to the unconverted, that they may abandon sin which is a shame or a reproach to any People.  
Righteousness exalteth a Nation, but sin is a shame to any People. I shall divide the words, as Jacob divided his flocks into two bands: here's a Nation's honour, and a Nations dishonour,  

1. A Nations honour, Righteousness exalteth a Nation.  
2. A Nations dishonour, sin is a reproach to any People.   
in the first here is,  

1. The efficient, viz. Righteousness,  
2. The effect exalteth.  
3. The Object a Nation.   
In the second here is,  

1. The indictment that's against sin.  
2. The sentence, sin is a reproach.  
3. The extent to any People.   
Of these in their order, circulo theologico, by God's assistance and your Christian patience, leaving Curiosity to its courtiers, and first of the first, Righteousness. To open this Scripture, because all Scriptures are not open unto all as St. Gregory speaks, where the Lamb may wade and the Elephant swim; by the word of God let us divide the waters as with Elijahs mantle, that we may pass over unto the genine sense of this Scripture, Righteousness admits of several acceptions in holy writ; but for method sake, I shall rank them into two heads, first particular Righteousness, and that is a point of moral justice which contributes to every one that which by any just account may appear due to them; render to all their deuce, tribute to whom tribute is due, custom 
Rom. 13. v. 7.  to whom custom, fear to whom fear, honour to whom honour: justice is compared to the pulse, the pulse if it beat equally, it is a sympton of perfect health, if unequally it signify a sore distemper, if it beat not at all, it portends imminent death, and as it is in the body natural: so also in the body politic, if judgement come down like a stream, and righteousness flow like many waters, it is a true Prophet of the peace and prosperity of a Kingdom: but if judgement be turned into wormwood, and righteousness into gall, it is an evident note of destructions making that Kingdom like that house which was built upon the Sand, when the rain descended, and the floods came, and the wind blew▪ it fell and great was the fall of it. When God reins upon the ungodly, fire and brimstone the portion of their Cup, when the floods of God's judgements have lift up their heads, when the wind of God's displeasure drives away the wicked like chaff, then let the unrighteous Nation tremble for her judgement slumbreth. Behold the Lord hath a controversy with the 
Hos. 4. v. 1.  Inhabitants of the Land, because there is no truth; mercy, nor knowledge of God in the Land: but swearing and lying, and killing, and stealing, and committing Adultery, they break out and blood toucheth blood: therefore shall the land mourn, and every one that dwelleth therein shall languish, etc.  
Secondly, there is universal righteousness which consists in a general conformity to the golden rule of Religion in all our actions.  
He that hath walked in my Statutes, and kept my judgements 
Ezek. 18 v. 9  to deal truly, he is just, he shall surely live saith the Lord God, if ye believe the witness of men, the witness of God is greater.  
Some there are that seem pure in their own eyes, and yet are not washed from their filthiness, others wash the outside of the cup and platter and like painted Sepulchers appear beautiful before men, but within are full of Hypocrisy and Iniquity, but all such Righteousness is as filthy rags in God's sight, that which is accounted for righteousness in God's sight, must be void of offence towards God and towards man.  
This was the Encomium of Zachariah and Elizabeth that 
Luk. 1. v. 16.  they were both righteous before God walking in all the Commandments of God blameless; and this shall in no wise lose its due reward. The proceed of the World is like a Tragedy which gins with Music and ends with Mourning; or as the progress of the Prodigal Son, who went forth with plenty and returned with Penury; but the way of Righteousness is like learning's paths, whose root is bitter, but the fruit is sweet▪ Peace and Prosperity which leads me to the second step of this first General. Righteousness exalteth, &c,  
Righteousness is the high way to preferment: goodness and greatness like Hypocrates twins will live and die together; the one makes the Tomb, the other the Epitaph: Righteousness is the jacob's ladder whereby we ascend to the highest pinnacle of promotion. His salvation is nigh them 
Psal. 85. v. 9  that fear him that glory may dwell in our Land▪ Righteousness exalteth from a Land of Egypt, an house of bondage to be as Jerusalem, which above that is free with her children, this is an Ark that will keep us from sinking when a deluge approacheth, a Rampart that fears not the Batteries of the common Enemy, we have a strong City, Salvation will 
Is●. 26. 1, 2.  God appoint for Walls and Bulwarks▪ open the gates that the righteous Nation that keepeth the truth may enter in, though the Sea roar and make a noise, or the billows thereof lift up their heads, yet the righteous shall be like Pliny's Vine, fear neither wind nor weather, or like Mount Zion, which cannot be removed but stands fast for evermore. Which made that Kingly Prophet cry out, let integrity and uprightness preserve me. Righteousness seems to bespeak us as Epimo●das did his shield defend me, & defendam te; defend me, and I will defend thee, suitable to that of the wiseman, the righteousness of the Upright shall deliver him: the Bishop 
Prov. 11 v. 6.  of Monte Pulciano told Charles the fifth in the council of Trent, that one of the chief instructions he had received from the Pope, was to commend to that Assembly, that principalities cannot be preserved if Religion be lost: but not to authorise so sacred a truth, from a Romish Assidavit, we may have it from Gods own mouth, at what time I shall 
Jer. 8. 17.  speak concerning a Nation, or concerning a Kingdom: to pluck up, pull down, or destroy it, if that Nation against whom I have pronounced, turn from their evil ways, I will repent of the evil that I thought to do unto them. It was a saying of a Philosopher going to fight, Non sic Deos coluimus, aut sit viximus, ut illi nos vincerent, we have not so served the Gods, or so lived that they should overcome us. Therefore it was a good Law made by one of our Danish Kings, that the Bishop of the Diocese should accompany the Sheriff of the Shire at every Court the own to maintain God's law, the other the law of the Land; Then trust in the greatness of your Enemies, or the multitude of your Forces, there is no King saved by the 
Psal. 33. v. 16. 17.  multitude of an Host, a mighty man is not delivered by much strength, an Horse is but a vain thing to get a Victory, etc. These are Clouds without water, Trees whose fruit withereth, we have a better ammunition provided for 
Isa. 26. v. 4.  us: Take unto you the whole Armour of God; that ye may be able to stand in the evil day: stand therefore having your loins girt with truth, and having the breastplate of righteousness, trust in the Lord for ever, for with the Lord God J●h●vah is everlasting strength: the whole World is the Sinners Babylon, and every Creature is his Tormentor, but the righteous are girt about with Armour of proof and are out of the rea●h of danger, for righteousness delivereth from 
Prov. 10. v. 2.  death.  
Again Righteousness exalteth from a dry and barren Wilderness▪ to a Land of Canaan, a land flowing with Milk and Honey: unrighteousness doth kindle God's heavy wrath and indignation against a Nation, causing to break like fire which shall devour the Palaces thereof, but the righteous Nation shall flourish like the Cedars in Libanus, or be as the Tree planted by the water's side which bringeth forth his fruit in due season, whose leaf also shall not whither, but whatsoever he doth shall prosper; whilst man sleeps in sin, God sleeps, his ear heavy that he will not hear, his hand shortened that he cannot help, when man awakes to righteousness, God awakes his wisdom awakes to direct us, his power awakes to protect, his mercy awakes to relieve us, If thou wert pure and upright, 
Job. 8. 6.  surely now he would awake for thee, and make the habitation of thy righteousness prosperous: that our Souls may grow up as Plants, and our Daughters as corner stones of the Temple, that our garners may be full and plenteous, affording all Manner of store, that our sheep may bring forth thousands in our streets, that our oxen may be strong to labour, that there be no breaking in, nor no going out, that there be no leading into Captivity, nor complaining in our streets.  
Here then as in a glass we may behold the procreant and conservant cause of a Kingdom's happiness: as also who are the most faithful friends to the Peace and prosperity thereof; i. e. The righteous, the best Christians are the best common-wealths-men, who stand in the gap to avert God's judgements, and appear at the Throne of grace, to make blessings flow like many waters amongst us: the 
Psal. 84. v. 11.  Lord is a Sun and a Shield, and no good thing will he withhold from them that walk uprightly, which made the Spouse in the Canticles break forth into this pathetical acclamation; How much better is thy love then Wine, and the smell of thine Ointments then all Spices! should the Heavens drop new Wine, and the Hills flow with milk, might not be entitled to that Inventory of all those several 
Eccl. 2.  delights of the Sons of Men? they are not worth the owning in comparison of the favour of God extended 
Psal. 4. v. 6. 7.  to the Righteous: Lord lift thou up the light of thy countenance, thou hast put gladness in mine heart, more than in the time that there Corn and Wine and Oil increased. In all the pleasures of Pharaohs Court, you cannot find a Parrellell: how transient is all that is in the World, the lust of the flesh, the lusts of the eyes, and the pride of life, it is a peculiar privilege of the Saints, (the fountain of whose happiness is sealed up and locked in the cabinet of God's favour) to be out of the reach of worldly power or policy: the gates of Hell shall never prevail against them, Righteousness likewise exalteth us from being an astonishment, and a proverb, and an hissing to all the Nations round about us, to become a praise and a renown, and a glory of all Lands: God hath reserved the blood of the grape, the choicest mercies for the Righteous, Majora erunt 
S. Chrys.  praemia quam desideria Sanctorum, the Society of the Saints shall be more than their Hunger, their happiness 
Deut. 28. v. 1.  shall outreach their desires, If thou shalt hearken diligently to the voice of the Lord thy God, to observe and do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all Nations of the Earth. So then we may see wherein the glory of a Kingdom consists, not in outward Pomp and Ostentation, but in the Establishment of Righteousness not with Dives to be arrayed in purple and fine Linen of the Saints, that is Righteousness; this the Apostle accounted the chiefest 
1 Pet. 3. v. 3.  ornament, whose adorning let it not be outward adorning, or wearing of gold, or putting on apparel, but show out of a good conversation, our works with meekness of wisdom, when the Mountain of the Lords house is exalted above the rest of the Hills, when his Sabbaths are duly observed, his faithful Ministers highly esteemed, the preaching of the word, and other sacred institutions of the Church duly observed then the glory of a Kingdom springeth forth. So I come to the last step of this first general, a Nation, Righteousness exalteth a Nation.  
Consider what beams of favour shine upon an House or Nation for the righteous sake, was not Lebanus house blessed for jacob's sake? Egypt fared the better for joseph's goodness, no sooner Noah entered into the Ark but God opened the Floodgates of Heaven and drowned the World; no sooner Lot was taken out of Sodom, but the Lord reigned fire and brimstone upon them and burned the City: what lamentation when good Josiah the blessing of the Country was taken from them: methinks I see our Kingdom weeping Raehel like for her children that have been lost, some by foreign invasions, some by domestic differences, others by the plague and pestilence, and were it not for those Righteous Persons amongst us, whose entire devotions have out cried the screeching of our sins, we might justly fear the ruin of our Kingdom approacheth. I shall wind up all with an exhortation to such as are in authority over others, that they not only be Patterns but Patrons of Religions: Rulers are a looking-glass according to which most men dress themselves. Zenophon would have his Cyrus to go before others in industry and wisdom, the common people are like a flock of Cranes, as the first flies all the rest follow after, than authority is truly arrayed when the superiority of the civil Power, is for the good of inferiors, and therefore you must countenance Religion as well as practise it. It is not enough to pull down Dagon, unless you secure the Ark. The main of your Authority is to make Religion to flourish, keep as the Apple of thine eye, and under the shadow of your wings, against all those malignant spirits that wish all to our Zion: so the Lord shall be your reward, and crown your endeavours herein with the crown of righteousness in his Heavenly Kingdom.  
Thus having set you upon Mount Pisgah, to show you the glory of the Land that is righteousness; I come now to set you upon Mount Ebal to show you the sinfulness of sin, or the curses against it, which leads me to the second general: Sin is a reproach or a shame to any People,  
1. Here's the Indictment, and that's against sin.  
2. The Sentence, Sin is a reproach or a shame.  
3. The extent, to any People, Sin is a shame to any People of these in their order, and first of the first. Sin, If any shall start the Question that started touching S. John baptism, is it of heaven or of men, touching sin is it from heaven by God's creation, or of men by man's defection? The wise 
Eccles. 7. v. 24.  man determines the Question; God made man upright, but they have sought out many inventions. Man by creation was of a Royal and Princely extract, chara Dei soboles, the offspring of the Highest; beautified with choicest ornaments of wisdom, righteousness and holiness, but those conditions which God made him being not observed, and his title forfeited to Justice by disobedience, God reenters, 
Gen. 3. 34.  and makes seizure of his Charter of happiness until the debt of Adam, and those weighty arrears of disobedience were discharged: So that by one man Sin entered into the 
Rom 5. 12.  World, and Death by Sin, and so death passed by all men, for that all men have sinned: we all who have our descent from unclean seed, are from our birth infected with the spreading Leprosy of sin, who can bring a clean thing 
Job. 14. v. 4.  out of an unclean? not one; but besides that Primitive sin of Adam's disobedience, there are other derivations daily brought forth by actual transgression which seem so infinite as could we cast up the stars of the firmament or the sands of the Ocean, we might pose all the numbers of Arithmetic, yet we should come far short of an exact survey of our daily impieties: and so is this guilt of this spreading evil as may make us liable to the greatest mults and punishments: for let guilt go before, punishment will follow it at the heels, which leads me to the second step of this second general, sin is a reproach or shame, reproach and contempt make such a deep wound in all those who have not whored their foreheads, as makes them cry out with Cain, my punishment is greater than I can bear, for a wounded spirit who can bear? how many to avoid this, have chose the worst of evils, nay death rather than life, It is better to die honourably than to live ingloriously: now this is the fruit that this tree bears: what fruit had you of those things whereof ye are now ashamed. Such are Subjects in Sin, must be Objects 
Rom. 6. 21.  of reproach and shame: It it not the gibbet, the gallows or the worst of deaths that can eclipse the memory of an innocent life; nor the vizard of outward profession can take away the obloquys of a sinful life: it was a brand upon Jeroboam (which neither age nor time can take away) that he made Israel to sin: the memory of the just is blessed, but the name of the wicked shall rot and stink in the nostrils of God, and all good men; then if any shall revive that old complaint, what is the cause that the former times were better than these? the Text gives Resolution it is sin: sin is the snuff that dims all our light, the leaven that defiles our , and renders us a Proverb, and an hissing, and astonishment to all our Neighbours Nations round about which to prevent, currat paenitentia ne praecurrat sententia: let us hasten our repentance, that judgement do not overtake us before we be ware: sin is of a shameful birth, It is of the spurious race of Satan, the Father is an Amorite, the Mother an Hitite; ye are of your Father the Devil, and his lusts will ye do, he was a murderer from 
John 8. 44.  the beginning and abode not in the truth because there is no truth in him, when he speaketh a lie he speaketh of his own for he is a liar, and the Father of it. Selivius the great Turk upon revenge of his loss received of the Battle of Lepanto was resolved to put to death all the Christians within his Dominions: and such is the Devil's malice against all mankind for the loss of the favour of God and eternal happiness, he seeks the ruin and destruction of them all: your Adversary the Devil as a roaring 
1 Pet. 5. 8.  Lion walks about seeking whom he may devour. An Athenian Courtesan boasted she could get all Socrates Scholars from him, and he could never recover one of them again, such as are the Scholars of Christ School had need take heed they be not drawn from God to sin, for it is as hard to get out of his claws, as for the Israelites to get out of Egypt's Bondage. Again sin is a shame to our Profession, Religion never suffered greater eclipse than by the interposition of the enormities of Christians: examples are the greatest loadstones to draw our Souls, and of all none more prevalent that those that are evil. This was the aggravation of David's sin, urged by the Prophet Nathan: by this deed thou hast given great occasion 
2 Sam. 12. v. 14.  to the Enemies of the Lord to blaspheme, the enormities of Christians was a main ●ause of the Mahometan Religion if the light be darkness how great is that darkness▪ if the Salt have lost his savour, that there is little hope that the unsavoury lives of Heathens, Pagans or Infidels should ever be reform, Hell is not more contrary to Heaven, than such prodigious impieties as swarm amongst Christians are to the enlargement of the Kingdom of Christ, to purge out these evil humours which endanger the mystical body of Christ, let us take out the Apostles direction, let your conversation be such as becometh 
Phil. 1. 27.  the gospel of Christ. Sin likewise brings men to shameful ends, what became of Pharaoh the tyrannical, Achittophel the crafty, Ahab the covetous, Nebuchanezzar the ambitious, Judas the treacherous, their end was bitter as Wormwood, and sharp as a two edged sword suitable to that of the Prophet, thou dost set them in slippery 
Psal. 73. v. 18, 19, 20.  places, thou castest them down into destruction: how are they bronght into desolation as in a moment, as a dream when one awaketh: Which made the Apostle break through the cloud of his sins into this Emphatical exclamation: O wretched man that I am! who sholl deliver me from 
Rom. 7. 24.  the body of this death. O death how bitter is the remembrance of thee to the impenitent, when this Sergeant arrests them: all the flowers of their Paradise fade away; they that go out of this World without Christ's passport shall go into another World without his welcome, shall be delivered up into the hands of that fearful sentence: Depart from me ye cursed into everlasting flames prepared for the Devil and his Angles. Consider with what shame and confusion of face impenitent sinners shall then appear before Christ's Tribunal.  
The Kings of the Earth and the rich men, and the 
Revel. 6. 15, 16.  chief Captains and the mighty men: and every bond man and every freeman hid themselves in the Dens, and in the Rocks of the Mountains: and said to the Rocks and Mountains fall upon us and hid us from the face of him that sitteth on the Throne; and from the wrath of the Lamb: for the great day of the Lord is come and who may abide it? Sin is like an old Bond that hath long lain uncancelled, when it comes to be called for the full will be exacted, and use upon use: therefore very seasonable was that advice of our Saviour: agree with thine adversary quickly whilst thou art in the way with him, lest 
Mat. 5. 25.  the adversary deliver thee to the Judge, and the Judge to the Officer, and thou be cast into Prison, thou shalt not come out till thou hast paid the uttermost farthing.  
Then let us be as fearful of the commission of sin, as of the shame and punishment of it, and take heed of the love of sin as well as the commission of it. Take away the cause, the effect will fall of itself, this was the Antidote wherewith holy Joseph expelled the poison 
Gen. 39 v. 9  of his wanton Mistress temptation; how can I do this great wickedness and sin against God? Sustinere as well as abstinere was a resolution becoming a Christian if the fear of sin be once laid aside, we shall not want allurements to invite us to it, Eve shall have an Apple, Esau a mess of pottage, Achan a golden wedg, Jonah a ship, Judas thirty pieces of silver, but let us say to such as Luther did to the Pope when he sent Cardinals to tempt with promises of promotion, valde protestatus sum me molle sic satiari, I said flatly I would not be satisfied with such things. So I come to the third and last step of this second General viz. The extent to any People, sin is a shame to any People. No Person of what quality or degree soever hath any toleration for sin, nor exemption from the shame or punishment of it: the revolting Jews 
Jer. 1. v. 9, 10, 11, 12, 13.  having tasted a full draught of God's tender love, fall into the praemnuire of his sharpest censure. I will plead with you saith the Lord, and with your children's Children, will I plead, pass over the Isles of Chittim and see, and send unto Kedar and consider diligently, and see if there be such a thing. Hath a Nation changed her Gods for them that are no Gods: but my People hath changed her glory for that which doth not profit, be astonished O ye Heathens at this and be horribly afraid, be very desolate saith the Lord; my People have committed two evils, they have forsaken me the Fountain of living waters and chosen to themselves broken Cisterns that will hold no water. Man's falling into sin is like the Children of Israel's going into Egypt, they had all the favour that Pharaoh could extend to them, all the furtherance that Joseph could contribute to them, the best of the Land, the Land of Goshen to invite them, and to draw us into sin we have all that Pharaoh the God of this World can do, all that Joseph our own flesh can do, the best of the Land, the glory of the World to invite us; no wonder then if Noah, Lot, David, Peter fall like stars from Heaven; the purest Diamonds is not without its flaw, the sweetest Rose not without its prickles, the fairest Flowers not without their witherings; but external privileges as they cannot exempt from the guilt: so neither from the punishment of sin; to prove this let us call in the evidence of John the Baptist, who hath forewarned you to 
Mat. ●. 8, 8, 9  flee from the wrath to come? bring forth fruits meet for Repentance, and think not to say within yourselves we have Araham to our Father.  
To hold up sin was more than Atlas could do, who (as the Poets feign) underprops Heaven; Heaven could not hold the Pride of Lucifer, nor Paradise Adam's disobedience, Cities, Gates and Walls were to week to keep the Old World from the Deluge: or Sodom or Gomorrah from Fire and Brimstone; Sin changed the Government at Rome, destroyed our Abbeys, Frieryes and Nunneries, and without Repentance it is to be feared will destroy us. Here then as in a glass we may behold who are the greatest Enemies to the peace and prosperity of a Kingdom: such as draw humility with cords of vanity, and sin as with a cart-rope. In the days of Eli, Phineas Wife being with Child bowed herself and travailed for pain came on her: and being near the time of her death she named the child Icabo●, for said she the glory is departed from Israel, it is our national sins that makes our Kingdom bring forth Icabods Sons of shame and contempt, David's Adultery, Solomon's Idolatry, Ahabs oppression, Belt●shazars Luxury▪ Nebuchadnezars pride proves fatal to the subversion of their Kingdoms. When Ahab saw Elijah, Ahab saith unto him, art thou he that troubleth Israel? and he answered I have not troubled Israel, but thou and thy Father's house in that ye have forsaken God and served Balaim: we need not fear all our Enemies without▪ us, were it not for sin within us, though the Sea roar and make a noise, and the billows thereof arise: let us stop the current of our sins before they overflow the Banks, and become a sad and fatal Deluge, and overrun the Territories of our Kingdom.  
Hear ye this then all ye People of high and low, rich and poor, one with another; let the reproach and shame of sin invite you to amendment: how long ye simple ones will ye love simplicity, and fools delight in scorning, turn you at my reproof: break of your sins by repentance: arise from the sink of sin, and dungeon of Death and wash you in the Laver of Repentance, if the tears of a penitent soul cannot cleanse you, behold the Rivers of blood and the Cataracts of Heaven stand open, there is a fountain opened for sin and for uncleanness wash there and you shall be clean; through this red Sea all our Fathers were wont to pass to the promised Land, having their Enemies, their sins all swallowed up in those waters, unless these Vipers be shaken off, God regards not your offering; repent therefore and be converted that your sins may be done away when times of refreshment shall come from the presence of the 
Acts 3. 19  Father.  
Now unto him that is able to keep you from falling, and present you faultless before the presence of his Father, to the Eternal, invisible and only wise God: be ascribed as is most due, all Honour, Glory, Might, Majstey and Dominion, now and for ever.   

CONCIO AD CLERUM Presbiteri onus & honos. THE Minister's Duty, AND THE Ministers Due. OR The Church Man's looking-glass, wherein he may behold the face of his Office and the beauty thereof. As it was delivered in a Visitation Sermon, preached at Chester-field in the County of Derby, April the 14th. 1671. Written by P. Fullwood M. A. R. of South-Normanton in the County of Derby.  
LONDON, Printed by John Lock for E. Calvert at the Black-spread-Eagle at the West end of St. Paul's. 1673.   
1 Tim; 5, 17; Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and Doctrine. 
WE cannot without honour look back on the lines when Userpers pretend to Moses rod; committed the crime that K●rah designed destroying the mirror of Princes, and seeing that pleased a generations of factious and seditious spirits, proceeded further to lay violent hands on the primitive order of the Church, endeavouring to exterpate their Authority, and swallow up their revenues, dooming likewise the rest of that sacred orders, perpetual silence: who would not worship that golden Image they had set up? Thus have we fallen amongst Thiefs that have stripped us, wounded us and left us half dead, this blessed Apostle with that good Samaritan, seems to pour in oil into our wounds and to set us upon our own Beast again, and this he doth in these words I have read unto you.  
Let the the Elders that Rule well be counted worthy of double honour: especially such as labour in the word and doctrine.  
The Text Rebceca like brings forth Twins, heres Presbyteri onus & honos, The Elders duty, and the Elders due: First the Elders duty, let them rule well, let them labour in the Word and Doctrine: and this I shall divide into the Parts of a Demonstration; first the Elder subject Persons Presbyteri the Elders. Secondly Affectione's, hear, what, let them rule, let them labour, how, let them rule well, let them labour in the word and doctrine: secondly the Elders due, let them be counted worthy of double honour. And this like the River of Paradise runs into four heads. First, Honour. Secondly, double honour. Thirdly, why they are worthy. Fourthly, how? let them be counted worthy; of these in their order by God's assistance and your Christian Patience leaving curiosity to its Courtiers, and first of the Presbyteri, the Elders, Presbyteri seems to be a Title annexed to the holy order of Priesthood, as appears by this subsequent clause who labour in the word and doctrine: and this is signed with a Scriptum est, v. 18. The scripture saith, thou shalt not muzzle the mouth of the Ox that treadeth out the Corn, and the labourer is worthy of his hire. Now that the truth hereof may appear as clear as the Sun, let us take a view of their Ordination; When they had ordained Elders in every Church, they commended to the Lord, suitable to that prayer in our Church's Liturgy or the initiation of Infants by Baptism; grant O Lord that whosoever is here dedicated to thee by our Office and Ministry, may be endued with Heavenly Virtues, etc.  
To which may be added the elder Induction into the 
1 Pet. 5. v. 1. & 2, 3. & 4.  Church by St. Peter viz, The Elders which are among you, I exhort who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, nor for filthy lucre but of a ready mind: neither as being Lords over God's heritage, but being examples to the flock, and when the chief Shepherd shall appear ye shall receive a Crown of glory that fadeth not away. This then being confirmed we may infer that the Elders are the Sons of the Church invested with the holy order of Priesthood.  
Nor without due consideration was the imposition of this name, but upon the account of those qualifications which are entailed upon that holy order: maturity of years as well as of Judgement be required in those that wait at God's Altar. Such blossoms as overrun the spring 
1 Tim. 3. 5.  are usually knipt before the knitting; and how can those those that venture before they know either Coast or Compass, avoid those dangerous Rocks against which their own and People's Souls are subject to be split. The Ancient Romans had a law called Lex annalis or Lex annarie, which prescribed a certain age, before which none was admitted to bear office, the ground whereof was because t●meritatem adoliscentiae verebantur, this Age it is less experienced, so prove to rash and heady passions: which Edict was for a time so duly observed that neither Birth nor Friends, Favour, nor affection could procure any dispensation, which tended not more to the honour then benefit of the State; nor were there wanting provisions wanting for the Church of the like Nature, we read of many Decrees of Ancient Counsels, that none should attain to the Order and Degree of a Presbyter before a certain age but Canons at the first were duly observed; but yet through the rust and canker of times miserably neglected, and violated to the great detriment of the Church: as woe to the Land where the is King is a Child, so woe to the Church where the Priests are children, St. Bernard in one of his Epistles complains that even in his days, Scholar's pueri, & nuberbes Juucnes, School boys and beardless youths were promoted to Ecclesiastical dignities, and from the Ferula to bear rule over others; Baroni tells us that Pope John the twelfth was preferred to the Popedom in his nonage: and Benedict the ninth puer fere decennis, scarcely ten years of age. But we need not travail into foreign parts to revieu this complaint, sad experience in our own Kingdom makes it too evident; how many days, nay how many years were we without a King, without a Prince, without an Ephod; without a Teraphin? during which time Jeroboam set up his golden calves in Dan and Bethel, he makes Priests of the lowest of the People, nay children tossed to and fro with every wind of doctrine, an inlet to all Sects and Factions; but now the Sun is risen, those shadows must flee away: let these with David's men first go to Jericho till their beards be shaved, first let them learn to speak before they presume into public Auditoryes; to such as these the Apostles advice to Timothy is very seasonable, let them give attendance unto reading that their profiting may appear unto all, lest they fall into the praemunire of the Church's censure, who shall visit their iniquity with rods, and their sin with scourges: so I come to the second step of the first general let them rule. Let the Elders that rule well etc.  
Rule or Government is the Pillar of the Law, the Pedestal of Religion, the Nurse of the Arts and Sciences: without which Bethel will turn to Babel, and the house of God to a den of Thiefs; When there was no 
Judg. 21. v. 25.  King in Israel, every man did that which was right in his own eyes. Amongst the Persians after the death of their King, a lawless liberty was granted to all Persons during the inter regnum, Oh! how Murder, Rapine and Plunder swarmed amongst them like the Locust of Egypt, so that men were enforced to hid themselves in the Caves of the Earth to secure them from the Violence of the Enemy, and if we consider what miseries we endured whilst Annarchy usurped the Crown and Mitre; what Violence to Churches what Indignity to the Ministry, what Contempt of all Sacred and Divine Institutions, we may very well take up the complaint of the Church: Behold and see if ever sorrow were like unto my 
Lam. 1. v. 12.  sorrow wherewith the Lord hath afflicted me in the day of his fierce anger: but now the Rod of Aaron for the house of Levi is budded with ●uds, blooms, blossoms, and brings forth perfect Almonds: and so I pass to the third step of this first general, the modus regiminis: let them rule well.  
First, let them rule themselves well, let them rule their hands that they be no strikers, let them rule their tongues well that they be no brawlers, let them rule their affections well that they be vigilant, sober, given to hospitality, apt to teach, and be examples to the Believers in word, in doctrine, in conversation, godliness.  
Secondly, let them rule their houses well, that their houses may be the houses of God, wherein lodgeth wisdom, righteousness holiness: where the word of God dwelleth plentifully, instructing the ignorant, reproving the obstinate, convincing the erroneous, confirming the weak. Vttium primae concoctionis vix corrigitur in secundae. That harm which is contracted in the first concoction is scarcely cured in the second; and want of care to restrain enormities in the Family, Is a main cause that so many exorbitances appear in the Commonwealth; those diseases that at first might admit of an easy cure, by long continuance prove incurable: nor is this domestical rule more necessary than profitable; Theodosius religious carriage in his Family made his whole court a seminary of Religion; let us then take up the resolution of holy Joshuah, As for me I and my house, we w●ll serve the Lord.  
Thirdly, let them rule the house of God well: the best things being perverted prove most hateful. The best Wine soon turns to the tartest Vinegar, man's body that is compounded of the purest Elements, being corrupted proves most distasteful, the word of God which is the power of God to salvation, being sophisticated by the cunning devices of Teachers, becomes the savour of death unto death; and the Church of God which is the pillar and ground of the truth, being out of order opens a gap to let in the Foxes to destroy the Vines, which to prevent let the Elders besides the ruling of their own houses, rule the house of God well.  
First, respectu habito prudentiae, the Argo was only committed to Typhis children, and such as are not acquainted with the Map, are not fit to guide the Stern. Ezekiel must first eat and concoct the Roll before he be sent to Prophesy, it was the direction our Saviour gave to his Disciples before he sent them to preach. Behold I send as Lambs among Wolves, be ye therefore wise as Serpents, but innocent as Doves; The Prophet David fought first with a Lion, then with a Bear, then with a Phillstine: but we must wrestle with Principalities, Powers, the Rulers in dark places, here is the great Lucifer of the Church of Rome, together with other evil Angels that have fallen the Church by Apostasy: therefore let us walk in Wisdom toward them that are without.  
Secondly, respectu habito justitiae, It is a principle in moral Policy, that corrupt execution of Law is as dangerous as unjust violation, it is a mercy to have such in Authority: modo audeant quae sentiunt saith Cicero, the Egyptian Kings usually and solemnly presented this Oath to their Judges, not to swerve from their consciences, though they should have a command from them to the contrary; such an heart without affection, a mind without passion, a treasurer which keepeth for every man what he hath, and distributeth to every man what he ought to have.  
Thirdly, respectu habito charitatis: the rigour of Justice is not to be exacted without the sweet commixture of Mercy, Rulers must be like Cherabins to have wings to shelter the innocent: as well as a flaming sword to drive out offenders; he that is Judge of the whole world, his mercy like Nebuchadnezars tree spreads over the face of the whole Earth, or David's Sun which runs from one end of the Earth to the other: therefore as God said to Moses see thou do all things according to the pattern shown thee in the Mount.  
So I come to the last step of this first general, let them labour in the word and doctrine.  
The office of an Elder as it is a work of great importance, so not to be done negligently: such deserve not this double honour, but a curse rather, cursed is every one that doth the work of the Lord negligently: the Elders are compared to Planters, Builders, Soldiers, Husbandmen: the Husbandman is never out of work, redit Agricolae labour; but especially in time of Harvest: now is the Lords Harvest, there is need of painful labourers to gather God's wheat into his Barn: but do I stand upon comparisons: there is no labour saith St. chrysostom is comparable to the labour of the faithful Pastor: hence the Apostle here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some take the word) not in apposition but in composition, plurimum laborantes, labouring most earnestly, they must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take an easy and light yoke, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use double diligence, they must labour in the word and doctrine, they must labour but not in the affairs of this life, with which they must not entangle themselves, that they may please him who hath called them; the inordinate cares of this World are a great distraction to any Christian much more to such as are called to wait at God's Altar: the Prince of Philosophers hath given this precept, let no Husbandman or Handy-crafts-man be a Priest, it is a maxim grounded upon the Law of Nature, It stands not with the honour of God that they that are employed in his service should be manuary Trades. Such mechanical employments withdraw their minds from their holy function and are repugnant to that knowledge, and other gifts that are required in that holy order, they that spend more time amongst beast's then amongst books, are fit for the plough than the Pulpit: let us fix our thoughts on a more noble object, let us labour in the word and doctrine, let us not labour for the meat that perisheth, but for the m●at that endureth unto everlasting life. Theodorus Beza in one of his Polemical Treatises, upon these two, Word and Doctrine: hath found a ground of upholding their new distinction betwixt Pastors and Doctors, which he thinketh so manifest as he saith, quis not videt? and yet never any before him could find it out: duae istae voces (saith Calvin) rem unam significant, as Joseph said of Pharaoh●s two dreams they are both one: Carthusianus starts another distinction upon these two, Word and Doctrine, they must labour in the word of exhortation, and in the doctrine of instruction for the enlightening of the understanding, the word of exhortation for the regulating of the affections, the one to dispel the darkness of the mind, the other the rebellion of the heart, the doctrine of instruction with the word of exhortation doth commonly produce a cold and speculative knowledge without practice, the word of exhortation without the doctrine of instruction begets a blind and pernicious zeal without knowledge. Other distinctions betwixt these two, Word and Doctrine, have been noted in verbo scientibus, in doctrina ignorantibus: so Aus●lmus in the word to them that know already, in doctrine to them that are yet to learn, he must labour in verbo scientibus, in the explication of obscure and difficult pieces of Scripture called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he that cannot unfold is like the ridiculous builder, of whom it is said caepit ad ficare & no● potu●t consummar●, this man began to build and was not able to finish. He must labour likewise in doctrina ignorantibus, in catechisms gathered from easy and plain places of Scripture, which were in u●e in the Apostles time, and called a form of sound words, and the principles of the doctrine of Christ and since the Apostles time both in the Greek and Latin Church, the neglect of catechising is the cause why so little good is done amongst us by Preaching, Preaching without Catechising seems Rachel like beautiful but barren, making the Hearers like Pharaohs lean kine that devoured the fat ones, and were never the fatter: Be we then like those Olive branches in the Prophet Zacharie which through these two golden pipes empty the holy oil out of ourselves.  
Thus at the length we have measured the waters of this golden sea, viz. the Elders duty: Oh! let the waves thereof beat a while upon your affections, and then they will bring you to the Haven, to that honour, that double honour which is entailed upon us. Let the Elders that rule w●ll be counted worthy of double honour: especially such as labour in the word and doctrine. So I come to the second general, the Elders: heres first, Quale? honos honour. Secondly, Quantas! double honour. Thirdly, Quar●? they are worthy. Fourthly, Quomodo how? let them be counted worthy: of these in their order, and first of the first.  
The Heathens directed by the divine light of Nature ever had and still have their Priests in great estimation; amongst the Romans, none were created Pontificies but such as were of noble blood by the Mahometan law if any outrage be done to a Priest, if he be a Turk that so doth, he looseth his right hand; if a Christian or Jew that so doth, he must be burnt alive: there is no greater blemish to us that Divines are less regarded amongst them in any Nation in the World either Christian or Heathen.  
And so I pass from thee quality of the Elders due, to the quantity, double honour: a due answerable to the duty, as the reward to the merit, their duty is double ruling and labouring, their labour double in the Word and Doctrine, so that all these respects double honour is due to them, besides the honour of reverence, their is the honour of maintenance due to them. as St. Chrysost●me and others upon these words. See what a large patrimony God conferred upon those that Ministered about holy 
●eut. 18  things under the Law: no less hath ordained under the Gospel, the Apostle by seven irrefragible arguments proves 
Cor. 1. ●. 9 from ●. 9 to ●.  the maintenance of the Ministry, is not a beggarly alms given to them only in charity or by way of benevolence, hut an honourable stipend due to them in Justice for their works ●ake. And as we have an entail from the Lord of all, so have we the continued usage of the Church time out of mind if we search into former ages we shall find that this homage hath been ever paid to the Church, we cannot say of this, as our Saviour said of the divorce; from the beginning it was not so; M●lchesidick was tempore antiqui●r, without Father, without Mother, without deseent, 
〈◊〉. 14. 20. ●at. 23. ● 23.  King of Salem, and Priest of the most high God, and he received tithes of Abraham. And this attested by our Saviour to be paid in his time and approved by him; nor can the Enemies of the Church plead any prescription since that. I have read of a lamp that burned a thousand years and afterward went out, but these with the 
Mat. 25.  wi●e Virgins shall have oil in their vessels with their lamps, so long as the Sun and Moon endureth.  
Thirdly, dign● they are worthy.  
First dignitate offic●, by the worthyness of their Office: in the Scripture they are called Stars, Angels, Pastors of the Church, the Ambassadors of Heaven, nihil in hoc l●●o exc●ll ●tius sac●rdot●bus. They that be wise shall shine 
Chr●●.  as the brightness of the firmament, and they that turn many to righteousness as the Stars for ever and ever.  
Secondly, dign●ta●●●peri●, the worthyness of the work; this work is to work out man's salvation, honour the Physician because of thy need saith the wise man, now these are only conversant about the body in saving it from death temporal, much more should be honoured these spiritual Physiti●ns who are conversant about the Sou● in saving it death eternal. The more excellent a thing is in Nature, the more acceptable is the preservation of it, now the soul is the express Image of God▪ the freeborn child and heir of eternal, it is God's choicest jewel, Christ's purchase and therefore what an honour is it to save this soul from death, and therefore not without good cause was the Apostles exhortation, We beseech you Brethren to know them which labour among you, and are over you in the 
1 Thes. 5 v. 12. & 13.  Lord, and admonish you▪ and to esteem them very highly in love for their work sake.  
Thirdly, dignatione Dei by Gods vouchsafeing mercy. The Saints shall be all clothed with honourable robes, white robes shall be given unto them, duplicibus vestientur, stola prima saith St. Bernard: ipsa est fel●citas & requies animarum, happiness and rest of Souls; secunda vero est immortalitas & gloria corporum. Immortality and glory of Bodies, such honour have all his saints: but as the elder Brother the beginning of strength, the excellency of dignity, and the excellency of power, had sundry preeminences above the rest, he was Lord over all his Brethren: he had a double portion and succeeded in the double Office both Kingly and Priestly; so the Elders that rule well and labour for the rest of their Brethren in the Church Militant shall have double honour, a double portion in the Church triumphant. The wise and faithful Steward whom his Lord maketh ruler over his household here, him will he make ruler over all that he hath hereafter; and of this they are worthy dignitate dei, non 
St. Ber.  dignitate sua, by God's acceptance not their merit.  
Fourthly, Quomodo? How? let them be counted worthy of double honour Here give me leave to turn the Apostles direction into an exhortation.  
First, I shall direct my speech to my Brethren of the Ministry, si qua coelopictas quae talia curate. If there be any comolation in Christ, any comfort of love, any fellowship of the Spirit, etc. mind ye not every one your own things, but the things of the Church: let the honour of the Church and the Ministry thereof be dear in your sight, he that toucheth it let him touch the Apple of your eye. Gregor Nazienzen, Ionas like, desired to be cast into the Sea so all might be calm and well in the Church, and let us labour to hold up the great Authority of the Church and the honour of the Ministry against the unjust censures and machinations of the common Enemy: and take we up that noble resolve, If I 
Psal. 137 v. 4.  forget thee O Jerusalem, let m● right hand forget her cunning, If I do not remember thee, let m● tongue cleave to the roof of my mouth.  
Secondly, a word or two to the Officers of the Church, the Churchwardens and Sides-men, you are the eyes and ears of the Church and Court. Be ye not as the Scripture speaks of the Idols that have eyes and see not, ears and hear not, mouths and speak not, let not your presentments be like the Spiders where Hornets break through and smaller Flies are catcht, but search Jerusalem with candles, find out all those that have ill will at our Zion, and bring them to condign punishment. You 
Lam. 1 v. 1.  shall not need to seek a knot in a Bulrush: I wish there was no cause to renew the Church's complaint, how doth the City sit solitar that was full of People? Besides the 
Act. 10.  Ataxy and disorder by reason of several gestures; making the Church seem like the sheet knit at the four corners where were all manner of four footed Beasts, wild Beasts and creeping things, and Fowls of the air: or the Altar at Athens whereon was this inscription, to the unknown God: Let not these Beasts of prey lurk within your Parishes to rend contumelies against the Church and the holy order of the Ministry. I shall wind up all with an exhortation to all in general: look not with an evil eye upon the deuce and rights of the Church; neither withhold them from those to whom they are due: which of you by unjust deteinure can add one Cubit to your statute, hereby your riches shall be corrupted, and your garments moth eaten, your gold and your silver ankerd, and the rust of them shall be a witness against ●on, and ●hall eat your flesh like fire: the hire of those a●ourers who have laboured in the word and doctrine ●ryeth and their cries are entered into the ears of the 
Prov. 3. 9, 10.  ●ord of Sabbath; to such as these I shall say no more ●hen what hath been said before: honour the Lord with ●hy sustenance, so shall thy Barns be filled with increase. Consider of these things and the Lord give you understanding in all things.  
Deo trinuni gloria.   

CONCIO AD PLEBEM OR THE Christians Guide Chalking out the way that leadeth to Eternal Happiness. Written by P. Fullwood M. A. R. of South-Normanton in the County of Derby.  
LONDON, Printed by John Lock for E. Calvert at the Black-spread-Eagle at the West end of St. Paul's. 1673.   
Col, I. V 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work. 
JUST Lot though he was vexed with the filthy conversation of the wicked Sodomites, yet how loath was he to desert those Tents of wickedness, or bid adieu to those Sons of Belial, till God by his Angel leads him forth; and such is our fondness of our darling lusts as though they war against our Souls, and provoke Gods heavy wrath and displeasure, yet we are as loath to leave them as the Raven was to return to the Ark hence therefore this blessed Apostle seems to lead us out by the hand like Lot's Angel; who like a wise master builder having laid the foundation of repentance from dead works and faith towards God, makes his address to the throne of grace in the behalf of the Colossians that they might go on to perfection, and this he doth in these words precedent, we do not cease to pray foryou, and desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding: that ye walk worthy of the Lord unto all pleasing, being fruitful in every good work.  
The Text presents you with two general heads.  
First the way to walk in, that ye walk worthy of the Lord unto all pleasing.  
Secondly, The provision for the journey; being fruitful in every good work.  
In the First, Quid, what? walk.  
Secondly, Q●omodo, how? worthy of the Lord.  
Thirdly, Qu●m ad finem, for what end? unto all pleasing.  
In the latter here is first, Quid, what? being fruitful.  
Secondly, In quibus, in every good work, of these in their order.  
And first of the first, that ye walk, walking is a Metapher drawn from Travellers, signifying the right ordering of our lives and conversations; for the better explication of this Metapher, I shall present you with these three considerations:  
First, which is the way we ought to walk in.  
Secondly, what diligence is required in walking.  
Thirdly, what is the end we should propound to ourselves herein.  
First consider what is the way we ought to walk, it is the way of God's commandment: blessed are the undefiled in the way that walk in the law, in the law of the Lord; they are much out of the way who so live as if there were no God to direct them, counting the Law of God as a strange thing and cry out with those depart from us for we desire 
Job. 21. 14.  not the knowledge of thy ways: others there are that look for new visions or revelations, to such as these I may say in the words of the Prophet, this is the way walk in it. 
Isa. 30. 21. 2 Pet. 1. 10.   
Secondly, what diligence is required in walking: give all diligence to make your calling and election sure; if the clouds be full they will pour rain upon the Earth to make it fruitful, if the spring be good, it will send forth pure waters into the Cistern, good motions as they are stirred by the Spirit of God, so they are fostered by practice, the good husband order his land in due season: fools and ding-thrifts trifle away the time, but wisemen employ it to the best advantage: see then that ye walk circumspectly, 
Eph. 5. 15, 16.  not as fools but as wise, redeeming the time because the days are evil.  
So I come to the third consideration, what is the end we should propound to ourselves, viz. the salvation of 
1 Pet. 1. 9  Souls: receiving the end their fa●●h, the salvation of their souls: the seventy returned with ●oy, saying Lord, even devils are subject unto us through thy Name, if Moses and Miriam, 
L●k. 10. 17.  if D●borah and David did so shout and sing at their corporal conquests, how in conceivable is the joy of such as tread down Satan under their feet, yet behold I show you a more excellent cause of rejoicing; notwithstanding in this rejoice not, that the spirits are subject unto you, but in this rather rejoice that your Names are written in 
Aug.  Heaven; cum accepta fuerit in ●ff●bilis illa l●titia, perit quodammodo mens humana & sit divina: so soon as we receive this inconceiveable joy, our mortality is swallowed with immortality, our human soul is made celestial and 
Psal. 16. 11. Psal. 37. 25.  divine, in thy presence is fullness of joy, at thy right hand are pleasures for ever more, to which may be added this pathetical expostulation▪ whom have I in heaven but thee? there is none upon earth I can desire in comparison of thee.  
Now that you may ascend this jacob's ladder that will bring you to eternal happiness, take these few directions,  
First, begin betimes, now is the fittest season, it is dangerous to defer it, the time past is gone we cannot recall it, the time to come, is not in our power, we know not whether we shall ever enjoy it, the time present is only our own, therefore we should improve it, in the Pool of Bethsada lay a multitude 
John 5. v. 3, 4.  of impotent folk, waiting for the moving of the water, forth▪ Angel went down at a certain season and troubled the water, whosoever then after the troubling of the water first st●pped in was made whole. Religion must have its seed time, the seeds are sown, the harvest is hereafter, they that seek me early shall find me.  
Secondly keep the way, such as are out of the way are 
Eph. 2. 12●  Aliens from the Commonwealth of Israel, strangers from the Covenant of the Promise without hope without God, in the World: but as for Christ's innocent Lambs that keep the fold the eyes of the Lord are always over them, and his ears are open to their prayers. He commands his Angels to be their Guardians to keep them in all their ways, and those that offend them, it was better that a millstone was hand d about their necks and they drowned in the depth of the Saa: Oh that our ways were so directed that we might walk in God's statutes.  
Lhirdly, persevere unto the end, it is the evening crowns the day, not he that puts on his armour, but that puts it off 
1 Cor. 15 v. 58.  may vaunt: be ye steadfast unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord, other servants may change their master, but the served of the Lord with him in the old law must be bored through the ear to ferve him for ever: be thou faithful unto death, and I will give you a crown of 
Rev. 2.  life. If you want any further direction the Text suggests it in the words following, worthy of the Lord which is the next step of this first general, that ye walk worthy of the Lord? here worthyness according to the current of interpreters, seems to note a correspondency of one thing to another, God is the most exact copy for us to follow: Jesus Christ 
Ephes. 5. v. 1.  came into the world to be an example as well as a Saviour, be ye followers of God as dear children, and walk also in love as Christ also hath loved us: other examples may be followed so far as they follow God without this lunitation, they will prove but an ignis fatuus to lead us out of the way: Lucius Aemilius looking upon the Image of Jupiter at first stood amazed, afterward burst forth into this expression: solus profecto Jupiter Phidae Jovis Homerici expressit imaginem: we make the application to God Almighty, such is his eternal weight of glory, as the tongue of Men and Angels is not able to express it, yet we may behold him in his back parts with Moses: so far as he hath revealed himself to us in his holy word; he becomes an exact copy not only for admiration but imitation: there are four things wherein God's example is set forth to us for our imitation.  
First, his wisdom and knowledge, in him are hid all the 
Col. 2. v. 3.  treasures of Wisdom and Knowledge: so glorious is this Sun's lustre, as might dazzle the purest eyes to behold it in the perfection of its beauty, yet in those beams descending thence it becomes obvious to our sight so precious a Jewel is wisdom, the splendour whereof makes the Angels out shine all the Worthies of the World it is the distinction betwixt man and man, and man from beast, but this is but the trappings of wisdom, the beauty whereof doth most clearly appear in the saving knowledge of God in Christ: this is life eternal 
John 17. 3.  that they may know the only true God and Jesus Christ whom thou hast sent.  
Secondly, purity and holiness: it is the quintessence of the divine essence, the life of God, the character of his Laws, the qualification of his Subjects, he is so jealous of the least tincture of impurity, as he hates the garments spotted with the flesh, he that hath the hope purifieth himself as he is pure. 
1 John 3. 3. Joh. 1. 29. Mat. 11. 29, 30. 1 Kings 12. v. 14.   
Christ himself comes into the World as a Lamb in all his sermons he strives to work meekness and humility, propounds his own example the preservative of meekness and lawliness▪ take my yoke upon you and learn of me, for I am meek and law●y, and you shall find rest unto your Souls, for my yoke is easy and my burden is light. It was Rehoboams answer to old men's counsel▪ my father made your yoke heavy, but I will add to your yoke, but Christ's yoke is easy and his burden is light.  
Fourthly, Love and Charity God is love, and is the fountain from whence all those rivulets of charity do flow: he spared not his own Son, that he might spare us, but delivered 
Rom. 8. 32.  him up for us, that he might deliver us from death: amor sine exemplo, charitas sine paralelo: love without an example, charity without a parallel and as he is the fountain of love, so he ●●●ds us to draw water out of this well of salvation our blessed Saviour breathing out of the bosom of his Father his will to us doth stretch forth this duty like David's Sun 
Psal. 19 6.  from one end of the Earth to the other, not only to our friends and those that have done us good, but even to our very Enemies, love your enemies, bless them that curse you, do 
Mat. 5. 44.  good to them that hate you, pray for them that despitefully use you and persecute you: how prone are we Elijah like to call fire from Heaven upon our Enemies, hence our Saviour seems to keep our mouth, as it were with a bit and bridle and to temper our language that we may bless them that curse us, and when our weening passion seems to bespeak us as God did Moses, let me alone that I may be avenged of this People, Christ binds our hands and turns our hearts to do good to them that hate us, and directs our prayers to pray for them that despitefuly use us and persecute us: and all this is perfumed with the sweet odour of love.  
So I come to the third step of this first general: quem ad sinem, to what end? unto all pleasing, and these words seem to be referred ad formale religionis to the right ordering of our actions so as they may please God: we must so guide the Stern of our actions as they may arrive at the Harbour of God's acceptance: we must not rest in opere operato, in the deed done, but look at the modus agendi, let not formality 
Luk. 12. 43. 1 Cor. 9 24. 1 Cor. 11 28. Heb. 12. v. 1, 2.  swallow up the crown of your endeavours, God is much delighted in Adverbs, blessed is that servan● whom his Lord when he cometh shall find so doing. So run that ye may obtain. Let a man examine himself and so let him eat of this bread and drink of this cup. Then let us run with patience the race is set before you, looking unto Jesus the Author and finisher of our faith.  
So I come to the first step of the second General, being fruitful, The terms seems Metaphorical, a tree not only buds and blossoms but brings forth fruit: a Christians buds are holy thoughts, his blossoms godly words, his fruits is in the power of godliness, we must not only be budded with good thoughts, nor blossom in good words but bring forth fruit, the fruit of righteousness, yet how few such trees of righteousness are there, some bring forth no fruit, and fall 
Mat. 20. 6.  within the compass of our Saviour's reprehension, why stand ye here all the day idle? neglect of duty lets in all suggestion and holds in all pollutions, idleness is abhorrent to Nature, the heart is always thinking, the fancy always working, the Earth doth bring forth herbs for the service of man, if all this will avail nothing, consider that heavy doom denounced against the unprofitable servant: cast ye the unprofitable servant 
Mat. 25 30.  into utter darkness, there shall be weeping and gnashing of teeth, others bring forth false fruits. How many such Jezebels there be that can paint over a foul face with fair colours, and draw a fair glove on a foul hand; but the hope of 
Job. 8. 13.  the Hypocrite shall perish. Others bring forth bad fruit this fruit Is not more ancient than ominous, it entered into the world in the world's infancy from whom she sucked that poison 
Gen. 3. 10.  that proved the bane of her posterity, and the effects hereof appear as terrible to succeeding generations: this is a Comet that portends the ruin of whole kingdoms, the Plague, the Pestilence the Famine, the Sword, it turns Rivers into blood, a fruitful Land into barrenness O then let us have no fellowship with these unfruitful works of darkness 
Eph. 4. 20, 21, 22 23, 24.  but rather reprove them, ye have not so learned of Christ, if you have heard him and been taught by him as the truth is in Jesus, that ye put off toneerning the former conversation the old man which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that ye put on the new maen, which after God is created in righteousness and true holiness.  
So I come to this last step of his last General, in every good work, being fruitful in every good work: it is not enough to do some good works, but we must be fruitful in every good work, without our obedience be universal it is hypocritical. The grace of God which bringeth salvation hath 
Tit. 2. 11, 12.  appeared unto all men, teaching us to deny ungodliness and worldly lusts, that we should live soberly and righteously in this present World, you deny ungodliness and worldly lusts, if you do no impiety to God, nor injury to man, yet innocency from ill, will not serve with negligence of good, as we may not be wicked, so we must be godly, indeed the law of God required both. He that keepeth the law of God and faileth in one point is guilty of all: our duties of piety to 
Jam. 2. 10.  God cannot exempt us from the offices of our charity to 〈◊〉 with such sacrifices God is well pleased,: see then outward professions without suitable actions are insignificant: God requires that we be fruitful in every good work, if ye know these things happy are ye if ye do them good wine that is poured into stinking Bottles spoils the wine. 
Joh. 13. 17.  and makes it unsavoury, and good professions that are poured into a corrupt heart stink in the nostrils of God Almighty. External professions are like Nebuchadnezars Image, whose head was of gold and the belly of brass; these cannot reach the bliss pronounced by our Saviour. The Pharises prayer, cain's sacrifice, Jizebels fast, Esau stears, Ananias offering avail nothing; though they profess that they know God, yet in works they deny him, being abominable and disobedient and to 
Tit. 1. 16. 1 Cor. 13. 1 2, 3  every good work Reprobate: would you a closer instance the Apostle suggest it, Though I speak with the tongue of Men, Angels and have no charity it profiteth me nothing: I am become as a sounding brass or a tinkling Cymbal; though I have the gift of prophecy and understand all Mysteries and knowledge and though I have all faith so that I ●●uld remove Mountains, and have no charity I am nothing, though I give all my goods to feed the poor and have no charity I am nothing, etc.  
I shall wind up all with an exhortation: strive then to be perfect as your Father which is in Heaven is also perfect, let purity and integrity be the badge of your profession; and be distinguished from the common rank of this world, by your conquest over sin, and embracing of virtue.  
Now the God of peace that brought again from the dead our Lord Jesus Christ the great Shepherd of the sheep, make you perfect in every good work, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever, Amen.  
FINIS,