shall I still say MODO Mâ—DO QUAE NON HABENT â—ODUM But the lord at last hard him shevved him a scripture Rom. 13.14 Not in chambering vvantonnesse not in striffe enuying but put on the lord Iesus vvhich scripture converted him and made him an orthodxe christian Practice 3 The third is of Caution to bevvare least vve goe not the rightvvay For Ierusalem vvent but it vvas backward Ier. 15.6 That is noe vvay for vs. The euill seruant vvent also Mat. 25.18 but he vvent diggd in the earth hid his talent that vvas noe good marchant The young man vvhom Christ bid goe Mat. 27.5 sell all vvent to but he vvent his vvay sorrovving for he had great revennevves Iudas vvent also but it vvas to hang himselfe Thus vve must haue a care vvhither vve goe 2. Corint 5 For vvhiles vve are in the flesh vve are pilgrimes from the lord Practice 4 The Fourth vse is of Expostulation Can any man implead god that he hath not shevved him vvhich way he should goe Hath not your eies seene it in greater lesser characters in his vvorkes in his vvord Hath not your eares hard it by profound Paules eloquent Apolloses Zealous Cephases Hath not your harts bine often touched vvith holy motions of gods spirit your consciences quieted therby Nay haue not your hands handled of the vvord of life Will you then still resist the spirit of god as your forefathers did before Practice 5 Let me move you in the last place seing vve are going on must goe on Let vs doe as trauelers doe goe forvvards still not looking backvvards to Sodom as Lotts vvife did but keepe our faces tovvards Ierusalem as Christ did Genes 19. Luc. 24. Secondly let vs goe on the right vvay seeking Christ in heauen Charity on earth Thirdly let vs be sparing as trauelers are not to ruÌ„ne to excesse of riott in spending our masters creditors goods â—uinating our ovvne creditts Lastly let vs not be detayned by trifles gevvgavves but let vs so runne on the race that vve may obtayne the goale shevve our readines to come to Christ he vvilbe most ready to receaue vs to immortallity glory for euer The thirteenth lesson It follovveth that this reall Marchant is so ready to purchase this pearle that he makes avvay all that he hath to haue it The text sayth HE SOLD There is an euill sale as buying selling in the church of god Matth. 21.12 vvhich Christ vvhips out There is an vnnaturall sale vvhen brother selleth brother as the patriarches did Ioseph Gen. 37.28 And there is a prophane sale vvhen a man sells diuinity for vanity as Esau sold his birthright for pottage But there is a good Gen. 25.33 godly sale vvhen vve sell earth for heauen the vvorld for god the cursed corban for Christ so did the apostollicall church vvhen they sold their possessions brought the price laid it dovvne at the apostles feete The collection Act. 4.45 or learning from this interpretation is this They that once haue tasted of god of Christ of the blessings of the other life doe easily renounce contemne despise all things which hinder them that they may not obtaine heauen make away with all such things that helpe theÌ„ on thither to procure purchase this pearle This is made cleare by reuelation and by reason By reuelation out of euidence of the vvord First by precept vve must first seeke the kingdome of god Matth. 6.33 Secondly by parable Luc. 8.7 The seed that fell among thornes vvas choaked Thirdly by mystery Luc. 10.22 2. Tim. 2.4 Mary made the best choise Fourthly by reseÌ„blance Noe man marcheth vvell on in the spirituall vvarfare vvhich entangleth himselfe vvith the things of this vvorld In the second place it is cleare First by the condition 1. Ioh. 2.13 If any man loue the vvorld the loue of the father is not in him Secondly it is cleare by an impossibillity Matt. 6.24 For noe man can serue tvvo masters God Mammon Apoc. â— Thirdly from the iudgment For the luke vvarme god vvill speve out of his mouth Lastly they that svvere by god Zeph. 1.5 Mâ—lchom are abhomination to the lord In the third place it is cleare from a distinction For all the things in the vvorld are of a threefold condition Some things are so good that god giues them to none but to his ovvne children as Faith repentance and so forth Secondly some are so bad that they are giuen to none but to the damned as impenitency hardnes of hart the like And some are of a mixt nature as are riches vvhich are neither good nor bad in themselues August ad Bonâ—faciuÌ„ Epist 70. but as they are vsed or abused these are giuen to good bad To the good least these things should be thought to be euill and so they vvere giuen to Abraham they are giuen to the bad least these things should be thought to be the cheefest good things Luc. 16. so they vvere giuen to the rich glutton Rom. 12.1 This is also cleare by reason For if vve must offer our bodies sacrifices to god much more our goods For the bodie is better them rayment Matt. 6.25 Iob 2.4 And a man vvould giue his skinne for his life Besides the godly knovve Heb. 12. 2. Cor. 7. Psal 102. 1. Ioh. 5. that by the contempt of the vvorld they are deliuered from the vvorlds holdfast From the vvorlds nothing From the vvorlds vncertaintie and from the vvorld iniquity Practice 1 The practice of this is first of lamentation Is it not a thovvsand pitties that there are many marchants so desperate that sett to sale their ovvne soules The coueteous Marchant for mony as did Demas Ecce 10.9 Hebr. 1â— The vvanton for pleasure as did Esau The imperious for ambition as Alexander the sixt sold his soule for the popedome Absolon for a kingdome And the vvicked man for is ovvne harts lust as did Ahab that sold himselfe to doe euill in the sight of the lord Is it not lamentable to behold other daingerous Marchant Aduenturers vvho paune their soules as did Noah Dauid Peter But let these take heed that they be as good husbands as they vvere by repentance or els they may paune them so that they may neuer redeeme them Againe is it not also lamentable that some carelesse marchants vvill lose their soules as carnall gospellers doe the like Oh vvhat a foolish thing is it to be carefull to keepe the chickin from the kite the lambe from the vvolfe the doue from the vermine to be carelesse to keepe our soules from the deuill O vvretched condition of the sonnes of men Practice 2 The second Practice is of difference Indeed there are some that are the children of this vvorld Luc. 16.9
of Merchants and Merchandizing be not so curiously hādled as the fulnes of the subiecte requireth yet let my endeered affections vnto you all make amends for the manifold defectes hereof It is that my vveakenes could afford It is the issue of noe curious brayne but I hope the symptome of an honest hart If from hence you vvould be pleased to dravve a Paralel of the cares trauailes perills aduentures you make here not for an earthly kingdome but for to attayne some modell of moderate liuely hoode And compare those labours vvith these you take for heauē you vvould easily see vvhat defecte there is I leaue that to your ovvne practice purpose shall euer pray to almighty god to make you all most happie in your selues by being reall Merchants for your ovvne soules happie in your seruants factors that may be reall in your trades trusts god make you prosperous in all your legall aduentures both by sea land To vvhose blessed guydance and sauing mercies I recommend you all resting Yours all in all respectfull duty observance VV. LOE Matth. 13. verse 45.46 Againe the Kingdome of heauen is like vnto a marchant man seeking goodly pearles who when he had found one pearle of great price he went sold all that he had bought it The Proëme BLessed beloued in the Lord JESUS Mine enterance into this text I made at London before those of your most vvorthy companie that are your carefull masters Creditors of your trusts your louing brethren Masters to seruants creditors of trusts to factors brethren both of companie of communion Of companie as you are all marchants Adventurers of communion as you are all orthodoxe Christians Mine enterance vnto you here is vvas both ciuill honest First by free election of your ovvne fellovvshipe Secondly by approbation of the state vvhence I came Thirdly by recommendation of his sacred majestie vnder his ovvne hand vvho pleased to grace me his vnvvorthy seruāt vvith his Royall letters of the most reuerēd Archebishope of Cāterbury who patriarchally tendered your peace Fourthly vvith attestatiō from the famous Vniversitie of Oxford vnder their seale from the Cathedrall Church vvhere I haue bene a mēber tvvo tvventy yeares one of the masters seuenteene yeares Thus from others had I enterance of vvhose recommēdations I acknovvledge my selfe most vnvvorthy Concerning my selfe I demurred after mine election a vvhole yeare halfe begged of god to resolue me touching my coming vnto you novve being come I doe protest in the sight of god his holy angells that I come not vnto you vvith any Italionated hart of implacabillity that cannot be appeased nor vvith any Hispaniolized hart of Iesuited nouelty nor vvith a Frenchified hart of singularitie nor yet vvith a Dutchified hart of neutrality all vvhich I speake not as of any nationall disgrace for the finest cambrick may haue many fretts frayes but I am come vvith a good an honest Englishe hart of Orrthodoxe Catholike syncerity Of the professors vvhereof there are tvvo mayne sorts vvhich I haue obserued in the Christian vvorld both of them striuing strugling for purity but in a differēt dissonant māner The one are seeming Puritans altogether led by faction Puritans in Actiō Puritans in Factiō The other are reall Puritans to vvhom all things are pure altogether busie in honest Actiō Puritans in factiō are all Papists Anabaptists Brovvnists Separatists all singularists vvhatsoeuer Tit. 1.15 sectaries vvhosoeuer that are merely nominalls Puritans in Action are all the pure in hart Matth. 5.8 vvho see god in his vvord in his vvorkes vvhile they are in this vvorld shall see him in the other vvorld in his displayed glory in the beatificall vision of Iesus Christ our blessed sauiour Into this blessed vision doe I desire to bring you Masters mortalls my louing countrymen blessed beloued in the lord Iesus And this text doth seeme punctually praecisely to point you Marchants out Wherein you may First see the Object of your pure faith Diuision vvhich S. Peter Calls the end of faith the end of euery thinge vvise men doe respect in all things this maine Obiect or end is the Kingdome of heauen euen euerlasting life the Catastrophe of your Apostolike Creede Secondly the resemblance specified in the text is the Word of your pure faith or the manner hovv you may be vvorded vnto this blessed end of your faith the Kingdome of heauen It only remayneth both for you me to beg of our god the spirit of faith vvhich vvill lead vs to this end guid vs into all truth by this meanes to the atchiuement of our blessed end If therefore there be here amongst you any one present of a regall royall disposition 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is a kingdome for him or if there be any of a celestiall cōceipte here is the kingdome of heauen for him vvhich is more If any be curious to knovve vvhat this kingdome is like I vvill tell him It is like saith my text to a Mā 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed for mā it vvas prepared by the merritts of the life death of a true man although not a meere man Iesus Christ both god man And it is like to a marchant mā vvhich vvord you ought to listē vnto for albeit euery Marchant is a mā yet euery mā is not a Marchāt Hovvbeit reall Marchāts principally in all their negotiations affaires doe not only attend but intēd this that so by any meanes they may attayne vnto it 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only to a Marchant man is this kingdome resembled but to a Marchant man that is a Ievveller For it is the most pretious Marchant-dizing in the vvorld to trade for this kingdome Moreouer it is not resembled only to a Marchant-man that is a Ievveller but to such a Marchant Ievveller that hath endovvments of grace As first dilligence to seeke 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly Iudgment to chose thirdly Constancie to perseuere seeking vntill he find fouerthly skil to knovve vvhen he hath founde Lastly resolution both of readines to prosecute then contempt of the vvorld to abandon thirdly of full persvvasion to settle his hart Lastly of purchase to enioy that one only Ievvell of peareles priceles vvorth to vvit Christ in heauen Charity on earth the one apprehended by the acte of pure faith the other comprehended by the pure effecte of the same In comparison vvhereof ten thousand millions of vvorlds all the pearls that might be therein are not of any
esteeme or valuation in a reall religious Marchants accōpt These are the seuerall passages chouched in this text of the vvhich seuerally in order 1. The first lesson Out of these premises you may in the generall obserue this point of learning That It is the most prudent the most pretious most gainfull Marchant-dizing in the world to resolue to performe our earthlie vocation with a heauenly mind Mat. 7.24 Mat. 6.20 Mat. 10.16 Mat. 25.4 Mat. 25.21 This light appeareth from gods lampe For vvise men build vpon the rocke Treasure vp for heauen Expose their bodies to saue their heads as doth the vvise serpent Haue alvvaies this oyle in their lamps vvith the vvise Virgins Trade vvith the good faithfull seruant on this manner vntill Christ doth come soe these vvise Mat. 16.26 faithfull seruants enter into their masters ioy This is this royall vvisdome of this Marchant reall It is also most gainfull Marchant-dizing Christ sayth soe asking What doth it aduantage a man to vvinn the vvhole vvorld to lose his ovvne soule 1. Tim. 6.6 Paule preacheth soe Godlines is the great riches both for the price thereof rarenes continuance Insomuch that for the price thereof Christ didnot only say but pray pay Sayd vvhen he spake vnto the people prayed vvith teares strong cryes payed his dearest bloud The rarenes great for fevve find it The continuance constant fixt for once a Christian euer a Christian And also it is most pretious trading for the pretious stones in the breastplate of Aaron those many Exod. 28.10 manifold ievvells that the blessed deuine setts out the heauenly Ierusalem vvithal in the Reuelation Apoc. 21.19.20 Apoc. 2.17 the vvhitestone vvhich vvas promised to the church of Pergamus vvherein vvas a nevve name vvritten vvhich noe mā knevve but he vvhich receaued it may in some sort resemble but in noe vvise equalize any part or parcell thereof noe not in the least The right of this appeares in reason for it is the better part Maryes choyce Luc. 10.42 Mat. 5.6 Mat. 23.23 And blest are they that thirst after this righteousnes But vvoe belongs to them that tith mint commin annyse neglecte the principall parts of the lavve as Iudgment righteousnes mercie Againe I shevve it further That a kingdome deuided against it selfe cannot stand A deuided hart Hosh. 10.2 is not for god To speake Ashdod Hebrvve is a harshe language in the eares of the lord Iam. 1.8 a man of tvvo soules is vnconstant in all his vvayes a double tongued man is reproued a meere impossibility it is to serue tvvo masters God Mammon For soe the Philistimes had God Dagon The Ievves had God Chemosh Israell had God Baal Solomon God Ashtaroth Which sinne of theirs Philo a learned Ievve brandeth vvith the note of Double iniquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Act. 4.32 1. Cor. 1.10 Matth. 13. Psal 27.4 Gods light doth punctually require this of all his children to haue one hart for one god one tongue to speake in the name of one mediator one principall master to serue in heauen one spirit to giude vs one rule the vvord of god to lead vs. This vvas that one thing that Dauid required One thing haue I desired of the lord that vvill I seeke after that I may dvvel in in the house of the lord all the daies of my life to behold the beauty of the lord to enquire in his temple Phil. 3.13.14 This is that One thing that Paul pressed soe hard for Brethren I account not my selfe to haue apprehended but this One thing I doe forgetting those things vvhich are behind reaching forth vnto those things vvhich are before I presse tovvard the marke for the price of the high calling of god in Christ Jesus Novve tell me vvhat good vvhat gaine vvhat price vvhat prudence is comparable to this heauenly trading reall Marchandizing Practice 1 The life of this Learning is manifold First it teacheth us to practise a vvhole absolute resignation of our selues Gen. 2.16 ours to god I am my vvelbeloueds he is mine saith the spouse in the Canticles Psa 119.125 I am thine o lord hid not thy commandement from me saith Dauid in the psalmes Gal. 2.20 Novve I liue not but Christ liueth in me saith Paule the Apostle Who is in there in heauē that I desire but thee Psal 72. who is there on earth that Irequire but thee o lord saith the svveet finger of Israel All vvhich oracles of gods saincts shevve that vve should be vvholy gods in all our businesses that vve may attayne at the last to be one vvith Christ Ioh. 17.21.22 as he is one vvith god Practice 2 The second is of resolution not to be the vvorlds in any case for Christ praied not for the vvorld Not to be our ovvne for gods children haue bene prodigall of their bloud euen to the death Nor to be quailed vvith feare of death for vve should rather suffer a thousānd deaths thē to forsake Christ Not to be vassalls either to profit or pleasure the tvvo poles vvhereon the vvorld is turned For pleasures are but bitter pills lapt in sugar gaines vvithout this godly Marchan-dizing are but giules of Corban gieues of Sathan to manacle vs. Practice 3 Thirdly it is for ansvvere to the curious vvho demaund hovv they should obtayne this prudency I tell them By hauing an eare to all gods commandements By listening to his counsels by yealding to his holy motions by consecrating themselues Holocausts to god as Mary Magdalen did vvhose eies vvhose hands vvhose teares vvhose touch vvere vvholy consecrated to CHRIST Practice 4 Fouerthly of pacification for Sathan vvill trouble those vvho are troubled vvith the busines of the vvorld vvith many temptations out cries of conscience As vvith doubtings of their saluation but you may ansvvere him shall not he liue for vvhom Christ died If Sathan accuse you that you haue greeuous sinns Ansvvere him but they are remitted but they are couered but they are not imputed for Christ his sake Psal 32.1 If Sathan reply say thou hast fayled in keeping of gods lavves Ansvvere him All the lavve is kept vvhen that vvhich is not kept is forgiuen If Sathan be instant reioyne vvith thee say an euill father hath sold thee Meaning Adam say thou againe but the good sonne of god hath redeemed me Thus shall a good man in the goodnes of his conscience taking care of all his vvaies pacifie appease the conflicts of his ovvne tempted conscience Practice 5 Fiftly of preparation against the terrors of death For death is svvallovved vp in victory Christ is vvholy in heauen as our head taking possession for vs Christians vve as his mēbers are there already in expectation conuersation Which caused Monica the mother of S. Augustine
may driue a vvay disasters diseases tempests mortall sinnes Moreouer vvhat 's a gentelman but his pleasure For this shopp of profitt vvere nothing vvorth vnlesse they had a shopp of pleasure vvithall For profitt vvithout pleasure is sordid base Therefore these cunning marchants haue deuises to make their greatnes merry Their shopp of pleasure For first they take great pleasure in the peoples ignorance And to this purpose they sett it dovvne positiuely for an haynous offence to haue a bible or leturgie praiers in a knovven tongue And noemareuell vvhen they haue a professed sort of friers vvho tearme themselues Foliain or friers ignorant And vvhen Bellarmine their Attlas shall euidently affirme that the faith of a Christian may better be defined by ignorance then by knovveldge Secondly they take great pleasure in traducing the scriptures For they render the vvord Repent that is say they vvhip your selues or goe a pilgrimage to Loretto in Italy or to Sickem Hallas in Flandres To beare the crosse of Christ is as they tell the people to carry a siluer or golden crosse in their capes You are the lighte of the vvorld saith the scripture that is say they vve must light tapers in churches in the day time And PATER NOSTER in popery is latine for a paire of beades And because Christ sayd Be like vnto children Therefore say they our friers doe vveare covvles like vnto childrens first biggins Thirdly they sport themselues to see hovve they can serue all commers all customers and please euery humour If they be stately minded vvhat is more pompous then the papacie If they be of a base humor vvhat is more sordid then the Capucini Foliani If they be melancholly vvho more retyred then the Hermits Anachorits If they be Epicures Abbots shall entertayne them If they be vvanton some fevve dayes before the Carniuall it is lavvfull in Rome for a man to vse his pleasure any vvay vvithout controule And that vvhich I admire aboue all the mixe composition of their doings And for the Pope to take vpon him to vvash the feete of the poore in humility yet to cause the kings of the earth to kisse his feete in extreame arrogancie vvith one the same bull to giue take avvay kingdomes And to call himselfe the seruant of seruants yet to suffer bookes to come out vvith this title to gods viceroy Paule the fist that novve is pope And adde to these the povver that they challenge to remitt sinnes the opinion of Transubstantiation vvhereof Bessaeus the French kings Almoner sayd vnto the Prince of Condie thus Ioshua comanded the creature to stand still in the firmament but the popish preests command the creator in the sacrament As also adde herevnto auricular confession vvith the punishment and absolutioÌ„ thereof espetially that of Robert the NormaÌ„d duke surpasseth all ciuillty humanity Lastly the vvorkes of supererogatioÌ„ or rather the vvorkes of superarrogation vvhere in they say the Ethnickes meritt of congruity The faithfull Layiques of condignity but the Cleriques are of an extrordinary straine for they meritt for themselus their neighbours A thing not hard of of the patriarchies Prophets Apostels O the vvit of man among popelings Papists Iesuits Tell me novve deare _____ contrymen masters _____ mortalls Is it not a lamentable thing for vs in this glorious suneshine of the vvord to see the spirit of god so greeued the pure light of the gospell so obscured may not vve cry out vvith Dauid It is tyme for thee lord to sett to thy hand for they haue destroyed thy lavve But leaving these antichristiaÌ„ Marchants I returne to you vvith a charge euen to euery one of you that if any of you haue a robe a diamoÌ„d a horse acknowledge it to be the kings as Mordicai did Est 6.8 that is the king of kings not yours And let noÌ„e of you enquire curiouslie as did the Israelits of the Manna saying Man hu vvhat is this Neither let any of you sacrifice to your owne nett Habac. 1.16 1. Reg. 3.26 or burne in cense to your ovvne yearne or be of a vvhorish disposition as the harlot spake to Solomon let it be deuided meaning the liue child so you must take care not to share vvith god in your vvealth as partly attributing the encrease thereof to gods blessing your paines taking But learne to speake as the man after gods ovvne hart doth absolutly disclayming your ovvne selues say Not vnto vs lord not vnto vs but to thee thy name be rendred the praise the honor the glory for euer The fift lesson For this kingdome of heauen is not resembled to euery marchant but to a marchaÌ„t Ievveller so sayth my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kingdome of heauen is like vnto a marchant maÌ„ that sought goodly pearles The learning vvhereof is this That Marchandizing for pretious vvares is lawfull he that seeketh the kingdome of heauen is rightly resembled to such a MarchaÌ„t that seeketh pretious not vile things that indeede is a Marchant Ieweller The light of this appeares from paradise For there vvas the Bdelium Gen. 2.12 the onix stone for mans delight before his fall euen in his inocency In the breastplate of Aron there vvas sixe pretious stoÌ„es on the one side Exo. 28.10 sixe on the other God shevving herein the pretious accoÌ„pte he made of his people And for the fabrique of the Temple Dauid prepared vvith all his povver for the house of god gold for vessels of gold 1. Chr. 29.2 siluer for vessels of siluer brasse for things of brasse yron for things of yorn vvood for things of vvood onix stones stones to be set carbuncle stones of diuers colours all pretious stones marble stones in abundance 2. Chro. 32.27 The right of this appeares from a regall state Hezekiah also had exceding much riches honour he gate him treasures of siluer of gold of pretious stones From a regall banquet The hangings vvere of vvhite Est 1.6 greene blevv clothes fastened vvith cords of fine linnen purple in siluer rings pillars of marble The beds vvere of gold of siluer vpon a pauement of porphyre marble alabaster blevv colour And froÌ„ a patriarchall marriage Gen. 24.53 Then the seruant of Abraham tooke forth siluer ievvels of gold raiment gaue to Rebekah Moreouer the kingdome of heauen is rightly resembled to a Ievveller seing god himselfe vvill haue is ovvne those things that he haue prepared for his ovvne to be signified by pretious stones His ovvne in the breastplate of iugdment Exo. 28.17 There must be fovver rovves consisting of threes In the first rovve a sardius a topaze a carbuncle in the second an emâ—raud a saphir a diamond in the third a ligure an achate an hematite in the fourth a Chrisolite
deuine soules o you my masters mortalls tell me vvhat comfort can it be vnto you if you cōsider god essentially as he is a iudge euē a consuming fire casting vpon vs fire brimstone as he is the lord of hosts breaking the rockes as he is a master comming before vve are prepared Psal 11. as he is a king cōming to destroy his emmies to render vengance to them that hate him vvhat comfort haue you I say in these things But if vve consider him personally as he is One vvith vs. Psal 31.5 Act. 7.56 1. Pet. 4.19 Then vvith Dauid vve recommend our our soules into his hands Then vvith Stephen vve see heauen open Then vvith Peter vve committ our soules vnto him as vnto a faithfull creator Apoc. 21. And vvith the spouse vve loue vve looke vve long for him crie out come lord Iesus come quickly Practice 5 The fift practice is is of Mediation vvhere in I become an humble sutor to euery deuoute soule as Moses did to the Israelites I stād betvveene the lord and you to shevve you the vvord of the lord 1. Cor. 5.20 saith he and as Paule to the Corinthians For saith he vve are ambassadours of Christ as though god did beseech you through vs vve pray you in Christs stead that ye vvould be reconciled to god As they so I cast myself dovvne at euery mans foote beseeching him to remember that Mat. 5.18 as Christ is one soe not one iote of his word shall perish That it is an impossibility to serue tvvo masters Mat. 6.24 It is a hard matter masters Mat. 26.46 mortalls If vve cannot to find this One pearle spare One hovver seing he reioyceth more ouer One sinner that repenteth then ouer ninty Luc. 15.7 nine that neede noe repentance Let therefore all of vs cast our selues dovvne as the prodigall sonne did cry to our heauenly father make vs as one of thy houshould seruants and it sufficeth for vve are not vvorthy to be called thy sonnes Practice 6 The last is of Motion Let it never be sayd of any here I beseech you as Christ sayd to Iudas one of you shall betray me one of you is a diuell Mat. 26.21 but remember the tyme vvill come that tvvo shal be in one bed together one shal be receaued the other left alone Iam. 2.19 If you say that you beleeue that there is one god the diuell doth soe trembleth Hovve farre are you from the faith of deuils but vnlesse you beleeue as the doctrine is that god is one vvith you in the vniō of the spirit most one in himself in deuine essence vvith the father soly Apo. 18.10 vvholy one in his mediation to god for you It vvilbe sayd of you as of Babell alas their iudgment is come in one houre 1. Cor. 15.51 But behold I shevve you a mystery vve shall not all dye but vve shal be changed in a moment for vve liue not in certainty one day one houre one minuit If therefore this one houre be granted vnto you seeke this one in this one houre that you may be one vvith god in him for euer The tenth lesson In the former place vve haue hard his Onenes Novve lett vs see his pearelesnes pretiousnes For Christ is not only one but a pearle also of great price So then the doctrine is this That Christ Iesus our Sauiour is the one only pearle both peareles priceles vvhich vvas giuen as a ransome to redeeme vs from hell 1. Cor. 6.29 The Apostle Paule sayth so speaking indefinitly you are bought vvith a price but the price vvas priceles So Peter also ye are not bought vvith gold or siluer or pretious stones but vvith the bloud of Iesus Christ vvhich is vnvaluable matchles soe sayth my text in the resemblance of the pearle in the Hebraisme of great price The resemblāce very apposite both in Name Nature Generation Quantity Quality Phil. 2.9 For the first a pearle is rare in Name Soe Christ for god hath exalted him highly and giuen him a name aboue euery name Secondly a pearle is illustious in Nature So Christ Thou art fairer then the sonnes of men grace is povvred in thy lips because god hath blessed thee for euer Psal 45.2.7 thou hast loued righteousnes hatest vvickednes because God euen thy god hath anoynted thee vvith oyle of gladnes aboue thy fellovves Thirdly a pearle is maruelous in generation being ingendred of the devve of heauen in the mother of pearle on earth So Christ miraculous in his generation hauing his father in heauen his mother on earth Fourthly a pearle is small litle in quantity So Christ abased himselfe to nothing He like the sunne in the diall of Ahaz that vvas gone dovvne ten degrees backvvards Ioh. 14.28 So he ten degrees beneath his father The father is greater then I. Ten degrees beneath the angells For he made him lovver then the angells Psal 8.5 Ten degrees beneath men I am vvorme noe man yea ten degrees beneath vvormes for a liue doge is better then a dead lion Liuing Barrabas the murtherer acompted better then the dying lord Iesus Lastly pearle is soueraigne in effectuall qualities to cure infirmitys diseases among the people His bloud is a soueraigne antidote Math. 4.23.24 the sinners bathe to cure our burning feauers of incontinencie The feare of the lord is cleane endureth for euer the iudgmēts of the lord are truth they are righteous altogether Psal 19.9 Our phlethorie of pride to become litle children Our lethargie of forgetfulnes Remember thy creator in the dayes of thy youth whiles the euill dayes come not Marc. 10.15 nor the yeares approch vvherein thou shalt say Eccl. 1◠1 I haue noe pleasure in them Our staggers of inconstancie For vve shall not be afraid of euill tidings for our harts vvill be fixed in the lord Psa 112.7 And our apoplexie of coueteousnes For this reall marchant selleth all buyeth it saith this present text Thus you see the sutablenes of the resemblance Secondly this appeareth vnto vs from the Hebraisme vvhich sayth that this one pearle vvas of great price There are three states of singular eminency in the vvorld a preest a prophet a king In all these our Christ is supereminent Illoque TENUS SUPEREMINET OMNES Christ vvas a preest after the order of Melchisedec vvho vvas king of righteousnes for there vvas noe guile found in his mouth King of Salem for he made both one Without father on earth vvithout mother in heauen without begining vvithout ending Who vvas the temple August 4. li. de trin cap. 24. alter the preest the sacrifice him to vvhom it vvas offered A prophet of infallibility a voice from heauen spake it Heare him the soule that doth not heare him must be cut of from the people