XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE THIRD SERMON.

COLLOSS. 26.

As you have therefore received Christ Jesus the Lord, so walk in him.

NOthing more familiar in Scripture, then to compare a Christian mans life to a walke, and Christianity to a way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ac∣cording to the way, which they call Heresy, so worship I the God of my Fathers, saith Saint Paul, * 1.1 and the resemblane fitteth very well. For, as they, who travell in the way, meet with variety of Objects, it may be a plant or Flower (saith Saint Basil) it may be a Serpent, * 1.2 or a Ly∣on; objects to delight them, and objects to terrify them, all to re∣tard, and deteine them, to stay them longer from their journeys end; so in the course of Religion, in our way to happiness, every step is with danger, our pathes are ensnared, an our Progresse in∣tangled: if a plant, or Flower, * 1.3 the pomp and glory of the world stay us not, yet there is Leo in via, a Lion in the way, difficulties, * 1.4 which we must struggle with, and there are Feares in the way, fightings without, and Terrors: Intur causus ambulamus, saith Austin, we walk in the midst of ruine, where every object may prove a Temptation, and every Temptation an overthrow, nay 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Isidor: with our ruine about us: not onely the way, but our feet be slippery.

Wee need not goe farre for instance; for every man may find one in himself; but we will take this (which Saint Paul hath put into our hands) of the Colossians; the occasion of my Text; and of them Saint Paul professes in this Epistle, That they had made a fair onset in Christianity; that they were forward in their way; he be∣holds them with joy, and rejoyceth to see them walk, to see their or∣der, and their stedfast Faith in Christ, in the verse before my Text: but withall perceiving some uneven steps, and dangerous swarvings, and declinations from the will of Christ, and those wayes, which his Wisedome drew out in the Gospel, he calls loud upon them; and at once commends, and instructs them, armes them against those false Teachers, who by their mixtures and additions, had made it another Gospel; commends them for their choice of their way, and directs them how to walk. In the way they were, but there was Philosophus in viâ, * 1.5 at the Eighth, the Philosopher in their way, with his subtilties to spoile and rob them; and then the word is, Nen o vos depraedetur, let no man make a spoile of you, draw you by force out of the way, by the vaine deceit of Philosophicall specula∣tions; And there was Angelus in viâ, an Angel in the way, with his glorious excellencies to amaze them, v. 18. and here the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let no man defraud you of your reward, of that I berty, which Christ hath granted you, which makes a fair and open way to you, without the mediation of Angels. Last of all, There was Lex in viâ, there was the Law in the way, with her shadows and ceremonies to deteine them, and there word is nemo vos judicet, Let no man judge or condemn you of a Holyday, or new Moone, or the Sabbath Day, v. 16. Harken not to the Philosopher, but to him in whom dwelleth all the Fulnesse of the God-head bo∣dily, v. 9. and that wisedome which the Holy Ghost teacheth. Bow not to an Angel; but to him, who is head of all Principality, and Po∣wer. v. 10. And look not unto the Law, which is but a shadow; but to the Body, the Truth and sollidity of the things themselves, which is in Christ. These three are all, Et haec tria unum sunt, and these Three are One, I may say, these Three Cautions and directions are but one, at least drawn up and collected in this one, which I have read unto you; Three severall lines, but meeting in this Center, sicut accepist is, walk in Christ, as you have received him, which is as a light from Heaven, to direct us in our way, that we be not taken by the deceit of Philosophy; That we stoop not to the glory of Angels; That we catch not at the shadow, when we should lay hold on the substance: In a word, This keeps us close to Christ, and his Doctrine, which must not be mixed, or blended, either with the Law, or Phi∣losophy, or that voluntary Humility, and worshipping of Angels,

which is Idolatry; As ye have therefore received Christ Jesus the Lord, so walke in him.

At the very hearing of which Exhortation, I know every man will say, That it is good and wholsome counsell, well fitted and apply'd by Saint Paul to the errors, and distempers of that Church, to which he writ, but not so proper, nor applyable to ours; For so farr are we from being ensnared with Philosophy, that we see too many ready to renounce both their sense, and reason, to be lesse then men, nay to be inferior to the beasts, neither to discourse, nor see; not to see, what they see; nor to know what they cannot be ig∣norant of, that they may be Christians, as if Christ came to put out our eyes, and abolish our Reason. And for voluntary worship, there is no feare of that in them, who will scarce acknowledge any Obligation and can with ease turne a Law into a Promise: will that profane person ever stoop to an Angel, who is thus familiar with God himself? And the Law; it goes for a Letter, a Title, and no more; for Ceremonies, they were but shadows, but are now mon∣sters. Christ in appearance left us two, and but two, and some have dealt with them, as they used to do with monsters, exposed them to scorne, and flung them out; so that this Counsell now in respect of us, will not appeare, as an Apple of Gold with Pictures of silver, * 1.6 but may seem to be quite out of its place and Season. But yet, let us view it once again, and we shall find, that it is a generall Prescript looking forward, and applyable to every Age of the Church, an Antidote against all Errors and deviations, and if we take it as we should, will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, look round upon all, and either prevent, or purge out all error whatsoever: For though our errors be not the same with theirs, yet they may proceed from the same ground, and be as dangerous, or worse: peradventure, we may bee in no danger of Philosophy, but we may be of our selves, and our self-love may more ensnare us, then their subtilties can doe: wee may be too stiff to bow to an Angel; but our eyes may dazle at the Power, and excellency of men, and wee may be carried about from Doctrine to Doctrine, from error to error with every breath of theirs, as with a mighty wind; and though we stand out against the Glory of an Angel, yet we may fall down and miscarry by the ex∣ample of a mortall man: in a word, we may defy all Ceremonies, and yet worship our own imaginations, which may be lesse signifi∣cant then they.

Let us then, as the Apostle elsewhere speaks, suffer this word of Exhortation; let us view, and handle this Word of Life, and it will present us with these two things.

1. A Christian mans Duty in these words, Ambulate in Christo, walk in Christ.

Secondly, The Rule by which we must regulate our motion, and be directed in our walk, sicu•• accepistis, we must so walk in Him, as we have received him, which two, stand in flat opposition to two maine Errors of our life. For either we receive Christ, and not walke in him, or walke in him, but not with a Sicut, not as we have received him; Of these in their order.

As you have received, &c.

In the handling of the first, we shall point, and levell our dis∣course at these two particulars. 1. Shew you, That Christianity is not a lazy, idle Profession, a sitting still, or standing, a speculation, but a walke. 2ly, Wherein this walke or motion principally con∣sists. And first, we find no word so expressive, no word more com∣monly used in holy Writ then this, To walke with God, Gen. 16. To walk before God, Gen. 24.40. to walke by Faith, 2 Cor. 5.7. To walke in good Works, Ephes. 2. and in divers other places; For indeed, in this one word, in this one syllable, in contained the whole matter, the end and summe of all; All that can be brought in, to make up the perfect man in Christ Jesus.

For first; This brings forth a Christian, like a Pilgrim, a Travel∣ler, forgetting what is behind, and weary of the place he stands in, counting those few approaches he hath made as nothing, ever pan∣ting and striving, gaining ground, and pressing forward to a high∣er degree, to a better place; As there is motus ad perfectionem, a mo∣tion to persection; so there is motus in perfectione, a motion, and pro∣gresse even in perfection it self; the good Christian being ever per∣fect, and never perfect till he come to his journeys end.

Secondly, It takes within its compasse all those essentiall requi∣sites to action. 1. It supposeth faculty to discover the way. 2ly, A power to act, and move in it. 3ly, Will, which is nothing else, but principium actionis, as Tert. calls, the beginning of all motion, the Imperiall power, which as Queen commands, and gives act to the understanding, senses, Affections, and those faculties which are subject to it; And besides this, to walke, implies those outward and adventitious helps; Knowledge in the understanding, and love in the Will, which are as this Pilgrims staffe, to guide and uphold him in his way; his knowledge is as the day to him, to walke as in the Day, and his Love makes his journey shorter, though it be through the wildernesse of this world, to a City not

made with hands, nor seen. For faculty without knowledge, * 1.7 is like Polyphemus, a body with power to move, but without eye-sight to direct, and therefore cannot chuse but offend and move amisse; and faculty and knowledge without love, and desire, are but like a Body, which wanting nourishment, hath no sense of hunger to make it call for it, and therefore cannot but bring leanness into the soul: For be our naturall faculty and ability what it will, yet if we know not our way, we shall no more walk in it, then the Traveller sound of body and limbe can goe the way aright, of which he is ut∣terly ignorant; Againe, be our Abilities perfect, and let our know∣ledge be absolute, yet if we want a mind, and have no love, if we suffer our selves to be over-swayed by a more potent affection to something else, we shall never doe, what we know well enough, and are otherwise enabled to. Now to walk in Christ takes in all these: Faculty, Power, Will, Knowledge, Love; Then you see a Christian in his walk, rejoycing as a mighty man to run his race, when the Understanding is the Counsellor, and points out; This is the way, walk in it; and the will hath an eye to the hand; and dire∣ction of the understanding, bows it self, and as a Queen drawes with in those inferior faculties, the senses and Affections, when it opens my eye to the wonders of Gods Law, and shutts it up by cove∣nant to the vanity of the world; when it bounds my touch and tast, with Touch not, Tast not any forbidden thing; when it makes the senses as windows to let in life, not death, Jer. 9.21. and as gates shut fast to the world, and the Devill, and lifting up their Heads to let the King of Glory in, when it composeth, and tuneth our Affe∣ctions to such a Peace, and Harmony, setting our love to piety, our anger to sinne, our feare to Gods wrath, our hope to things not seen, our sorrow to what is done amisse, and so frameth in us, nunc modulos Temperantiae, nunc carmen pietatis, as Saint Ambrose speakes, now the even measures of Temperance, now a Psalm of piety, now the Threnody of a broken heart, even those Songs of Sion, which the Angels in heaven, and God himself delight in; and all these are vi∣tually included in this one word, to walk in Christ, and if any of these be wanting, what proffers soever we make; what fancies soever we entertaine, what empty conceptions soever we foster, yet flesh and blood cannot raise it self on these wings of wind, nor can we be more said to walk, then they who have been dead long a∣goe.

For so farre is the bare knowledge of the way from advancing us in our walke, that it is a thing supposed, and no where under the command, as it is meerly speculative, and ends in it self; no more then to see, or feele, or heare, and so essentiall is this motion of walk∣ing to a Christian, that in the language of the Spirit wee are never truely said to know, till wee walke, and that made imperfect know∣ledge, which receives those things, which concern our peace, no o∣therwise

then the eye doth colours, or the eare sounds; never be∣ing once named or mentioned in the Scripture, but with disgrace; If any man say, I know him, and keep not his Commandements, he is a lyar. 1 Joh. 2.4. so that to define our walking by Knowledge and specu∣lation, is a kind of Heresy, which rather deserves an Anathema, and should be drove out of the Church with more zeal and earnestness, then many, though grosse, yet silly, impertinent errors, which p••sse abroad about the world, but under that name.

For 1. this speculative knowledge is but a naked assent, and to more, and hath nothing of the will: and the understanding is not an arbitrary faculty, but necessarily apprehends objects in that shape and form they represent themselves; nor is it deceived, even when it is deceived (I mean in things which concern our walk) for the bill and accusation against us, is not, that we doe not, but that we will not understand; nolumus intelligere ne cogamur & facere, saith Aug. we wilnot know our way, for no other reason, but because we are most unwilling to take the paines, and walk in it. And therefore in eve∣ry Christian peripatetique, there must be something of the Sera∣phin, and something of the Cherubin, there must be heat, as well as light, love as well as knowledge: for love is active, and will pace on, * 1.8 where Knowledge doth but stand at gaze, Amor intrat, ubi cog∣nitio foris stat, love is active, and will make a battery, and forcible entrance, and take the Kingdom of heaven by violence, whilst Spe∣culation stands without, and looks upon it, as in a Map. What talke we of knowledge and speculation? It is but a look, a cast of the mindes eye, and no more, and doth but place us, as God did Moses once upon mount Nebo, to see that spirituall Canaan, which we shall never enjoy; and then what comfort is it, to know what Justification is, and to want that hand of a quick and active faith, which alone can lay hold on Christ? to talke of Election, and ne∣ver make it sure? to dispute of Paradice, and have no title to it? to speak of nothing more, then Heaven, and be an heire of Damnati∣on? And then, what a fruitlesse mock-knowledge is that, which sets God a walking, whilst we sleep and dreame? makes the Master of the Vineyard work, and sweat, and stands idle it self all the day long? which hath a full view of what God hath done before all Time, and no power at all to move us, to do any thing in this our day? when we are well seen in the Decrees of God, and little move in our own Duties? when we can follow God in all his ways, and tell how he worketh in us, and are afraid of that feare and trembling, with which we should work out our Salvation? can speak largely of the Power of Gods Grace, and resist it? of perse∣verance, and fall more then seven times a day? This knowledge, I say, is but a bare assent, and so far from being enjoyn'd us, that, as the case now stands, ignorance were the safer choice; and rather then thus to know him, we may say with the Apostle, Let him that is ignorant, * 1.9 be ignorant still.

For in the second place: as we use it, it workes in us at the most but a weake purpose ••f minde, a faint velleity, a forc'd involunta∣ry approbation, which we would shake off, if we could, as we do a friend which speaks what we would not hear, and calls that poy∣son, which is as Honey to our tast: For who can see such sights, and not in some degree be taken with them? Who can look upon the Temple, and not ask, what Buildings are these? who can see the way to life, and not approve it? but you know, I may purpose to rise; and yet fold my hands to sleep? I may commend the way, and not walke in it: Nay, how often do we pray, Give us ever of this Bread of life, and yet labour most for this bread that perisheth; which we at once revile and embrace, and speak evill of it, because we love it, when heaven is but as a Picture, which we look upon, and wonder, and refuse, and hath no better place of reception, then that common Inne of all wild, and loose imaginations, the fancy? Christ is the way: it is in every mans Creed; and if this would make us walkers, what a multitude of Sectaries? what a Herd of Epicures? what an assembly of Atheists? what a congregation of fools? I had almost said, what a Legion of Devills might goe under that name? For even the Devills themselves have acknowledged Christ, and this way is not evill spoken of, nay, it is magnifyed of them who had rather wallow in the mire, then walk in it: How is Christ made not onely panis quotidianus, our daily Bread, but sermo quoti∣dianus, the talk of every day and houre? In our misery we im∣plore his help; In his Name we lie down, and in his Name we rise up, In his Name we Prophesy: if afflictions beat upon us, he is cal∣led upon to calme the storme? If our conscience chide us, we have learnt an unhappy art and skill to force him in to make our Peace? We love to talke of him, we many times leave our necessary cal∣lings, and trades most unnecessarily, but to heare of him: but all these may be rather proffers, then motions, rather pleasing and flat∣tering thoughts, then painfull ambulations, as St. Augustine speaks of himself, in his Confessions, * 1.10 cogitationes similes conatibus expergisci volentium, thoughts like to the endeavours of men half asleep, who would be awak'd, and cannot, who move and stirre, and lightly lift up the head, and then fall down fast asleep: I have been too li∣berall, and given them more strength, then they have, I mean, then these Gnostiques give them, whom they neither more, nor stirr, but leave them in their prospect, fast asleep.

Or at the best, in the third place, this inclination, this approba∣tion is but a Dreame, visus adesse mihi, &c. Christ may seem to walk with us, when he is not in all our ways; and as in Drames we seem to perform many things, we do all things, and we do no∣thing.

Nunc fora, nunc lites, laeti modo pompa Theatri, &c.* 1.11

We plead we wrestle, we fight, we Triumph, we sayle, we fly, we see; not what is, but hath, or should be done, and all is but a dreame: so when we have made a fancifull peregrination through all the pleasant fields, and rivers of milk, through all the riches and glory of the Gospel, and delights which it affords; when we have seen our Saviour in his Cratch, lead him to mount Calvary, beheld him on his Crosse, brought him back with Triumph from his grave, and placed him at the right hand of God; wee may think indeed, we have walked all this while with Christ: but when our conscience shall recover her light, which was darkned with the pleasures and follyes of this present life, when she shall dart this light upon us, and plainly tell us, that we have not fasted with him, that we have not watched one houre with him, that we have not gone about with him doing good, that we have loved those enemies, which he came to destroy, That we have been so farre from crucifying our flesh, that we have crucifyed him again to fulfill the lusts thereof; That the world, and not Christ hath been the Forme, which moved us in the whole course of our life; behold then it will appeare, that all was but a dreame. Foolish men that we are, who hath bewitched us? we dispute, we write books, we coine distinctions, we study for the truth, we are angry for the truth, we lose our Peace for the Truth, we fight for the truth, we die for the truth, and when all is done, upon due examination, nothing is done, but we have spun a Spiders webb, which the least breath of Gods displeasure will blow a way: we have known the way, and approved it, have sub∣scrib'd, that, This is the way, but have made no more progresse to∣wards our journeys end, then our picture; we have but dreamt of life, and are still in the valley of the shadow of Death.

Conclus. And now, what saies the Scripture? Awake thou that sleepest, that dreamest, and stand up from the dead. Let us not please our selves with Visions, and Dreames, with the suborned flattery of our own imaginations; Let us not think, that if we seek the way, and like it, and speak well of it, we are in heaven already, or have that hope, that well-grounded never failing Hope, which may entitle us to it; why should such a thought arise in our heart? a thought, that makes us worse then fooles, or mad-men, and will keep us so, courting of sinne, labouring in iniquity, and wit gree∣dinesse working out our own destruction; a thought that shuts out God, and makes an open entrance for a legion of Devills, and then welcomes, and attends them; For all the sinnes which the Flesh is subject to, or the Devill can suggest, may well stay, and find a place of rest, with such a thought. Why should we please, and loose our selves in such a Though? See, here is water, what doth let me to be baptized? said the Eunuch to Philip, Act. 8. Here is light; what hindereth, that we doe not walk in it? Behold heaven opens

it self, and displayes all its beauty, and glory? why do we run from it? Knowledge directs, but we will not follow; Knowledge per∣swades; but we will not hearken; Knowledge commands; but we rebell: we are Illuminated, wee professe we know Christ, but wee will not be sanctified; For by our Works we deny him. Tit. 1.16. Our Knowledge follows, and pursues us, we cannot shake it off; it staies with us, whether we will or no; it goads, it provokes, it chides, it importunes, it triumphs within us, but yet not over us, because those vanities, which we are too familiar with, will not suffer us to yeeld; we cannot be ignorant of what we know, but we are too often un∣willing to doe that of which we cannot be ignorant; our self-love undoes us, and our own will drives us on the rocks, whilst the light within us points out to the Haven, where we should be, and the knowledge within us, which did exhort, instrust and correct, is made a witnesse against us, and a Judge to condemne us to more stripes then they shall feele, who had not so much as a glance of light, but did sit in darknesse, and in the shadow of Death.

Let us them not fly, but walk, not hover aloft in the contempla∣tion of what is to be done, but stoop down, and doe it, subdue the will to our Knowledge, the sense to reason; let us learn to walk; & by walking, be more learned, then before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for Practice saith Naz. is to Knowledge, * 1.12 what Knowledge is to it, a Foundation, as we build our Practice upon Knowledge, (for we must know before we can walk) so we raise our knowledge higher, and higher upon practice, as Heat helpeth motion, and is increast by it, and the torch burns brighter, being fann'd by that aire which it inlightens. * 1.13 The secret of the Lord is revealed to them that fear him, and his Coveuant to give them more understanding, saith David. Let us then joyne, as St. Peter exhorts; with Knowledge, Temperance, * 1.14 and with Temperance Patience, and with Patience Godliness, and these will make, that we shall neither be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idle, and not walk, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, walk, but to nopurpose, unfruitfull in the knowledge of Jesus Christ. For to joyne these two, Knowledge and Practice, and to abound more and more, is to walk in Christ. Thus much of the first.

* 1.15 And thus wee see a Christian mans life is not as empty, aery speculation, a sitting still, or standing, but a walke. Let us now in the second place see, wherein this motion, or walke principally consists: and you may think perhaps, That I shall now point out to the Deniall of our selves, shew you Christ's Cross to take up, and bid you follow him; to fight against the World, and all that is in the world; the lusts of the flesh, the lust of the eyes, * 1.16 and the pride of life; that it is, To lay hold of Christ, to love Christ, to be Adopted, to be Regenerate, to be called, and converted (for with these Gene∣ralities

the Religion of too many is carried along, and not with the thing it self, but the Name; and with these names and Notions they play and please themselves, * 1.17 as the silly Fly doth with the flame of the Taper, till they loose their wings and feet, and are but a bo∣dy, a Lump that can neither walk, nor move; They deny them∣selves with an Oath, and yet are themselves still as greedy as rapa∣cious, as before; They take up the Crosse, but 'tis to lay it on o∣ther mens shoulders, they follow Christ, but as Peter did, afarr off, or rather as the Jews, to crucify him, They fight against the world, that is, against one another, who shall possesse it (for even this we doe not doe, not fill our coffers, but in the name of Christ, and Religion.) They lay hold on Christ, but 'tis to carry him a∣long with them, to promote, and further their designes. They love him, 'tis plaine they doe, and yet no give him a cup of cold wa∣ter,, when he beggs at their doore? They love him, as they doe one another, til 'tis put to the Tryall: They are Adopted, but not of his family; Regenerated, but are liker to the Father of lies, then him, they pretend to: They are called, and converted; For they know the very houre, and moment of time when they heard the voice, and said Amen to it. Lord what a noyse have these Phrases, these words made in the World; and yet 'tis the world still; even a world of wickednesse? * 1.18 As the Orator said of Figures, possu∣mus sine his vivere, we may live and be saved with less noise; for all these signifie but one, and the same thing; To deny our selves, to take up the Crosse, to follow Christ, to fight against the world, to lay hold on Christ, to love him, to be Adopted, Regenerated, and Converted, all is no more then this, to believe in Christ, and to be sincere, upright, just, and honest men. Yet these words, and words of Holy writt, the language of the Spirit of God, and they all full and significant, nor can I give you a fairer Interpretation of my Text, He that de∣nies himself, walks in Christ: he that loves Christ, walkes in him, hee that is Adopted, Regenerate, Converted, walks in Christ; but this is too generall, and I see but ill use made of these excellent expres∣sions, which should make us better, and through our own wilfull solly, make us worse (for we may shape our selves how we list, in our Fancy, and be quite the contrary) we will therefore inter∣pret this walk in Christ by that of Saint Paul, * 1.19 Let every man abide in the same calling wherein he was called, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he was called, * 1.20 points out, and designes (as a Learned man hath observed) the time of his Heavenly Calling; and so both callings are made com∣patible, and friendly linkt together; my condition of life in this world, and my calling to a better, my being a part of the Common∣wealth, and my being a member of Christ. For Christ came not to breake Relations, or to disturb Common-wealths; not to shut up the Tradesmans shop, or block up the Sea to the Merchant, nor to take the Husband-man from the Plough; and I may doe all these,

and yet denie my self, and take up the Crosse, and fight against the world; or rather I cannot do all these, unlesse I doe the other, not abide in one calling, as I should, unlessed walk worthy of the other, not be a good Merchant, unlesse I be a god Christian (that we doubt not) nay, but not walk in Christ, unlesse we walke in our Calling. The life, saith Saint Paul, which I now live in the Flesh, * 1.21 I live by the Faith of the Son of God; That is, Those things, which I do pertaining to the flesh, and which this naturall, mortall life re∣quires, as to eat, drink, converse with others, and to seek my meat by the sweat of my browes (which may seem to have no relation to a Spirituall life) I do them in the Faith of the Son of God. For in all these things, I have alwayes an eye to the rule of Faith, I make that my starre, my Compasse to steer by, and my care is, to make every action of my life in my temporary, conformable and conso∣nant to my heavenly calling. And the reason is plain; for even our naturall and civill Actions, as farr as they are capable of hone∣stie or dishonesty, pertaine or have reference to faith; for although Christ and his Religion do not necessitate, or compell men to en∣gage in this, or that particular Action, or calling, yet notwithstan∣ding it is a rule sufficient to govern and direct us in any: to keep us in a faire correspondency, and obedience to reason and the will of God; the Faith and Religion of Christ being practicall, and having that force, and efficacy, which may be showne and manifested in all the civill Actions of our life. * 1.22 As the Jewish Rabbies report of the Manna, which the Children of Israel did eat in the Wilder∣nesse; that it had this wonderfull property, that it would fit it self to every mans tast, and look what Viand, what meat it was, that any was delighted with, it would in tast be like unto it; so doth Christianity, like this Manna, doctâ quadam mobilitate, by a cer∣tain secret force, apply it self to every Tast, to every Calling. Read the Sermon on the Mount, and those Epistles which the holy Apo∣stles sent to severall Churches, and what is there delivered (the Foundation first laid) then an Art of Governing our selves, and conversing with men? Art thou called to be a Servant, * 1.23 serve as in the sight of Christ? Art thou called to be a master; Remember thou hast a Master in Heaven? Art thou a Husband-man, it will hold the Plough with thee? Art thou a Trades-man? it will buy and sell with thee? Art thou a Schollar? it will study with thee: if thou go into the Vineyard, it will beare the heat of the day with thee, till the Evening, and then pay thee thy wages: if thou sell, it will oversee thy weights and measures: If we bargaine, it will re∣member us, that wee defraud not one another, for this Counsell was given to the Thessalonians, who were most of them men of Trade, * 1.24 and Merchants: VVhen we speak, he bids us, cast away lying. And thus doth Christian Religion spread its beames through every cor∣ner of the Earth; shining upon us at every turne, and every motion, * 1.25

waiting upon us in every condition of life, keeping every man within the bounds of his Calling, and Honesty; and whilst we fol∣low this light, walk within these bounds, stretch not, as Saint Paul speakes, * 1.26 beyond our line, wee may be truly said to walke in Christ.

* 1.27 And therefore, to make some use of this, Let us not deceive our selves, and think we never walk in Christ, but when we walk to Church to heare some Newes of him; that when we have shut him out of our Houses, and shops, wee shall be sure to meet with him againe at Church, that we never serve him, but in his own House, we have some reason to feare, we never serve him worse; never Walk lesse, then when we walk so farre; And certainly, if the End be better, and more Noble then the means to the End, then our E∣ven and upright motion in our severall conditions, must needs have the preheminence: For here; in the Church we are called; but there we work in the Vineyard: Here we take out our lesson, there we con it; here we receive rules to guide us, there we practice them: Here Christ is formed in us, there he is manifested, as it were, in our flesh, in our outward Actions: In a word, here we are taught to goe, there we walk in Christ. Oh then, let us not so perversly Honour Christ, as to dishonour him, or think, that he that passed through the contumelies of our nature, as Tert speaks, and was made like unto his brethren, should disdaine to be with us, and walk with us in our Calling, be it never so meane; That Christ is disgraced, when we call him into our counting-Houses, or our Shops; that we do not walk in Christ, when we sweat in our calling. You know what Saint John Baptist said to the Souldier, and the Publican, and certainly, * 1.28 if the Publican in his custome-House, if the Souldier with his sword in his hand, may walk in Christ, I know no calling so meane, no trade so low, as to be excluded. It was a witlesse, and groundless Etymon, which he gave, who said, they were called me∣chanick Arts, quia intellectus in iis quodammodo moechatur, because the understanding in these manual trades, seems to adulterate and pollute it self, for nothing can pollute a foul but sin, and dishone∣sty, and the soul is then most pure, when passing as it were through these earthy and carnall affaires, she orders them aright, but re∣ceives nothing that is earthy or carnall from them, retaining still, in the midst of these imployments, her native and proper spirituali∣ty. In the third of Gen. Adam himself is set to till the ground; at the 6. Noah is a Ship-wright, at the 24. you shall see Rebeccah with Bracelets indeed on her armes, but with a Pitcher on her shoulder. In the 6 of the Judges, Gideon receives his Commission to be Cap∣taine of Israel, whilst the flayle was in his hand: And where did our Saviour call the Disciples, but as they were mending their Netts? And to take off this imputation, himself descended to a

Trade, was obedient to his Parents; Iustin Martyr saies, * 1.29 he made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ploughs, and yoakes. Be our calling what it will, we then walk truly in Christ, when we walk honestry in it: Nor on∣ly our attention, our sighes, our groans, our often mentioning his Name, but our silence, our honesty, our Industry, may make us Christian peripatetiques. Let us then, in the name of Christ, and Religion, abide in our particular calling (be it whatsoever Provi∣dence hath placed us in, high or low, rich or poore) let us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abide in it against all Temptations whatsoever, beare them, beare up against them by his power; keep a good Conscience against the flatteries of the world; and the loving and bitter me∣naces of Poverty; in his Name rise up early, and lye downe late, in his Name cast out those evil Spirits, those false suggestions which might hinder us in our walke, and so presse forward in a constant and uninterrupted Motion, never shaken nor changed with the ma∣nifold changes, and chances of this sading World, and then we shall bee not onely Christs servants, but his Companions and friends, he will call us so; and then when Christ thus goes along with us in all our wayes, when we walke on Earth, but by this light from Hea∣ven, we may assure our selves by thus walking, wee walke in Christ.

We passe now from the Duty, To walk in Christ, to the manner, How we must walke in him, or the Rule by which we must regu∣late our motion; sicut accepistis, we must so walk as wee have received Him.

* 1.30 As you have received him, so walke in him; that is, since you have received him, walk in him, and in this sense we may take it;

"Rest not in the outward Profession, think not, that you are onely ves∣sells to receive him, but channells, or conduits through which he must be conveyed, even through every veine, through every fa∣culty of your soul, and every member of your bodyes, and so be made visible in the actions of your life.

To receive him, and not to walk in him, will but swell and en∣large the burden of our Accounts; as to receive any good from him, and not to use it to that end for which it was given, is the worst e∣vill that can befall us. Many receive him, because he comes with so much beauty, that they cannot refuse him, because they are con∣vinced, That he is fairer then the children of men; and most wor∣thy to be received; For not onely out of the mouthes of babes and Suck∣lings, but out of the mouthes of wicked men hath God ordeined strength, and wisedom is justified, not onely of her friends, but of her Enemies. Many receive him, as it were in a throng, applaud Chri∣stianity, dare not refuse it, lest the multitude of those they live with, should confute and silence them; Si nomen Christi in tanta Gloriâ

non esset, tot professores Christisancti Ecclesia non haberet, * 1.31 saith Greg. If the name of Christ were not so high, and glorious in the world, the Church would fall short in her number of Professors, where∣of many make but a proffer at christianity, for companies sake.

This the Apostle may seeme either to have seen, or been afraid of, either to have had it in his eye, or in his jealousie, and therefore strives to remove, or to prevent it, for it is farre the lesser evill, not to know his Name, then thus to receive him, an unhappy igno∣rance finding some mercy even in judgement, of which a fruitlesse and ungratefull knowledge is not capable.

And in this sense we may take it; but if we look forward, and consider the many cautions the Apostle puts up against Philosopy, Traditions of men, and the Law of Ceremonies, I see not, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.32 here may be an Adverb of similitude and likenesse, and then the sense will runne thus; walk in him, in that manner you have re∣ceived him, as he was presented and delivered to you by me, or as S. Iude interprets it, * 1.33 as he was delivered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 once for all, unto the Saints: * 1.34 otherwise we receive him not, or receive something else for Christ, or something more, or something lesse then Christ. And as the danger is great, if we receive him not, so is it no lesse if we re∣ceive him not in his owne shape, in his full Beauty & Perfection, in which he hath been pleased to present himself unto us in his Go∣spel. The grand error, and mistake of the world is in the manner of receiving him: For as in respect of his Person, we find that the Chri∣stians in former Ages could not agree in the manner of receiving Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.35 but some would receive him after this manner, some after a∣nother; some a created Christ, others a half Christ, some through a conduit-pipe, others lesse visible, then a Type, in an aeriall and fantasticall body, a Christ and not a Christ, a Christ divided, and a Christ contracted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Naz. and many Christs, indeed as good none at all: So in the practicall part, in respect of his Doctrine, we often erre, and dangerously in the receiving him: we say, Anathema to the Arrians, Manichees, and Anabaptists, and let them passe with the censure of the Church upon them; but how we do receive him? If we will hearken to our selves, our conscien∣ces will tell us; with his curly locks, and spicy cheeks, with his Flag∣gons and his Apples, (as he is said to be described in the Canticles) to save sinners, but not to command them, with Gospel, and Mer∣cy as much as he wil, but not with any law; a Physitian that should heal us, without a Prescript, a King without a Scepter; a Sonne, that will be kist (we like that well) but not be angry. Some re∣ceive him without the Law, not onely taking away the rigor of it,

but abolishing it quite, removing it out of our sight, not onely as a Covenant, but as a Rule of life to guide and govern us, and then the Christian is a Libertine: some receive him with the Law of works, and make them not onely a condition required of a justifi'd Person, but a part and helping cause of justifying a sinner, and taking off the guilt, which is the work of Mercy alone, and then the Christian is in part a Jew; some receive him in the very shape the Jews expected him, with Drum and colours, and then the Christian is a man of blood. Some receive him in the shape of Elias, driving out all that oppose him from the Land of the Living; and then the Christian is a consuming fire. Some receive him, not as a sacrifice for sinne, but as an Abettor, and Countenancer of those foule Enormities which nayl'd him to his Crosse; and then the Christian is a man of Belial. The ambitious receive him, and with him Honor, and the highest place: The wanton gallant re∣ceives him, and with him all the vanities of the world; a poore, naked Christ, with silk and purple, and delicious fare. The Cove∣tous receive him, and with him Mammon, and so walke in a shadow, till he fall into the grave, which in this is like him; That it will not be satisfyed, or say, It is enough: In a word, the Papist impro∣priates him, the Schismatique divides him, the Heretick trades with him. The Ambitious scorne him: The Covetous sells him, the Oppressor whips him, The mocker spits in his face; The Liber∣tine crucifies him againe, most receive him, but most of all that most, are enemies to the Crosse of Christ.

And therefore in these latitudes and deviations, inter tot humanos errores, when there are so many errors and mistakes, it will be ne∣cessary, to have an eye to the sicut, to the rule, that we neither ex∣ceed, nor come short, Scriptura non fallit si se Homo non sallat, * 1.36 saith Aust. the word received, the rule cannot deceive a man, if a man deceive not himself first, and then suborne, and force in the rule, to make good the cheat. It is a well of living water; if we do not stop it, as the Philistines did Isaac's wells, and then fill it with Dust, * 1.37 with earthy glosses, consult with flesh and blood, and make that an Interpreter one of a Thousand. It is a glasse, and will shew thee the colour, the full proportion of every step, and motion, if thou look stedfastly upon it, and not goe away, and forget, and then look up∣on others in their walke, or make they own fancy a glasse, like that which Pliny said, did hang in the Temple of Smyrna, in which thou mayst see every thing but thy selfe. It is the Word of God, * 1.38 who cannot lye, his Oracle, His voice from heaven to thee walking here on the Earth, and it will direct thy steps, and make thy pathes streight, if thou doe not dolorem verbo afferre, as David complains of his enemies, bring grief unto it, wrest and wreath, and shape, and figure it by violence, fit it to thy Action, and make light it self beare

witness to a work of darknesse, make that place of Scripture plead for thee, which in plaine termes hath given sentence against thee, and co•…•…mned thee as a Malefactor; Ad omnia occurrit veritas, the Rule will help us at all losses in our way, if we do not chuse and de∣light to wander, and call error it self Truth, because it gives us of that forbidden fruit, which is pleasant to our eye and tast, or which our humour, or fancy, or Lust have markt out, as our chiefest hap∣piness; for these are the best, and most Authentique Interpreters of this world. These are the Doctors in our Israel.

How readest thou? that's the rule; not how thinkest thou? how wishest thou? how wouldest thou have it? and we must walke sicut accepimus, as we have received; This is set up against all other sicuts, all other Rules whatsoever, and bids us beware of men, beware of our selves, and try every spirit; for it is not sicut vidimus, as we see others walke, nor sicut visum est, as it may seem good in our own eyes (for no man more ready to put a cheat upon us, then our selves) nor sicut visum est spiritui, as it may seeme good to every spirit (for we are too prone, to take every lying spirit, even our owne (which is but our Humour or Lust) for our Holy Ghost) what Saint Iohn said of Antichrist, may also be said of the spirit, we have heard that the spirit shall come, and behold now there are many spi∣rits, the world is full of them, so that there are as many Rules al∣most as men, by which they walk severall wayes, but to the same end, pressing forward to the delights, and glory of this world, no∣thing doubting of their right and title to the next; thus joyning to∣gether God and the World (as Iulian the Apostate did his own statues, * 1.39 and his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that they may be worshipt both toge∣ther. None of these will fit us, but sicut accepimus, as we have re∣ceived from Christ, and his Apostles, which is the onely, sufficient Rule to guide us in our walke.

And first, not sicut vidimus, as we have seen others walke; no: though their praise be in the Gospel, and they are numbred a∣mongst the Saints of God; For as St. Bern. calls the examples of the Saints condimentum vitae, the sawce of our life, to season and make pleasant, what else may proue bitter to us (as Iobs Dunghill may be a good sight for me to look upon in my low estate, and his patience may uphold me; Dauids Groanes and complaints, may tune my sorrow; Saint Pauls labours, and stripes and Imprison∣ment, may giue me an Issue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.40 a way, a Power to escape the like Temptation, by conquering it. I may wash off all my Grief with their Teares, wipe out all disgrace with their contumelies; and bury the feare of Death in their graves) so they may prove, if we be not wary, venenum vitae, as poyson to our life and walke: For, I know not how, we are readier to stumble with the Saints,

then to walke with them, Readier to lie downe with David in his bed of lust, then in his Couch of teares; Readier to deny Crist with Peter upon a pretense of frailty, then to weep bitterly out of a deep sense of our sinne: In the errors and deviations of my life, I am No∣ah, and Abraham, and David, and Peter,: I am all the Patriarchs, and all the Apostles, but in that which made them Saints, I have little skill, and lesse minde to follow them: It will concern us then, to have one eye upon the Saint, and another upon the rule, that the Actions of good men may be as a prosperous Gale to drive us for∣ward in our course, and the rule, the Compasse to steere by; for it will neither help nor comfort me, to say, I shipwrackt with a Saint. My Brethren, saith Saint Iames, have not the saith of Christ in respect of Persons, * 1.41 for it is too common a thing to take our eye from the rule, and settle it upon the Person, whom we gaze upon till we have lost our sight, and can see nothing of man, or infirmity in him: His virtue and our esteeme, shines and casts a colour, and brightness upon the Evill, which he doth, upon whatsoever he saies, though it be false; or does though it be irregular; that it is either lesse visible, or if it be seene, commends it self, by the person that did it, and so steales, and wins upon us unawares, and hath po∣wer with us, as a Law. Could St. Augustine erre? There have been too many in the Church, who thought he could not, and to free him from error, have made his errors greater then they were by large additions of their owne, and fathered upon him those mishapen Births, which (were he now alive) he would startle at, and run from, or stand up, and use all his strength to destroy: Could Calvin or Luther doe, or speak any thing, that was not right; they that follow them, and are proud of their Names, willing to be distinguish'd from all others by them, would be very Angry, and hate you perfectly, if you should say, they could; and we can∣not but be sensible what strange effects, this admiration of their Persons hath wrought upon the Earth, what a fire it hath kindled, hotter then that of the Tyrants Furnace; * 1.42 for the flames have raged even to our very doores. Thus the Examples of good men, like two-edged swords, cut both wayes, both for good, and for bad; and sinne and error may be conveighed to us not onely in the Cup of the Whore, but in the Vessells of the Sanctuary; They are as the Plague, and infect wheresoever they are, but spread more contagi∣on from a Saint, then from a man of Belial; in the one they are scarce seene, in the other they are seen with horror, in the one, we hate not the sinne: so much as the person, and in the other we are favour∣able to the sinne for the persons sake, and at last grow familiar with it, as with our freind. Nihil perniciosius Gestis sanctorum, * 1.43 said Luther himself, There is nothing more dangerous, then the Actions of the Saints, not strengthened by the Testimony of Scripture, and it is farre safer to count that a sinne in them, which hath not its

warrant from Scripture, then to fix it up for an ensample; for it is not good to follow a Saint into the Ditch. Let us take them, not whom men (for men may Canonize themselves, and others as they please) but whom God himself, as it were with his owne hand hath registred for Saints. Sampson was a good man, and hath his name in the catalogue of beleevers; * 1.44 Phinehas a zealous man, who staid the Plague, by executing of judgement, but I can neither make Sampson an argument to kill my self, nor Phinehas, to shed the blood of an Adulerer. * 1.45 Saint Basil observes, that amongst those many seeming contradictions in Scripture, one is of a fact, or worke done, to the Precept. The command is, Thou shalt not kill: Sampson killed himself, Phinehas with his speare nailes the adulterous couple to the earth, but every man hath not Sampson's spirit, nor Phinehas com∣mission: The Fathers rule is the rule of wisdome it self: when we read in Scripture a fact commended, which falls crosse with the Precept, we must leave the Fact, and cleave to the Precept; for ex∣amples are not rules of life, but provocations to good works, sicut vidimus, as we have seene, is not a right sicut: sicut Elias, like as E∣lias, but not to consume men with fire; like unto Peter, but not to cut off a mans eare; and like unto Saint Paul; but himself corrects it with another sicut, * 1.46 sicut ego Christi, as I am unto Christ.

Secondly, But in the next place; if not sicut vidimus, as we have seene others, then not sicut visumfuerit, as it shall seem good in our own eyes; for fancy is a wanton, unruly, froward faculty, and in us, as in Beasts, for the most part, supplies the place of reason, vul∣gus ex veritate pauca, * 1.47 ex opinone multa aestimat, saith Tull. the Com∣mon people (which is the greatest part of mankinde) are lead ra∣ther by Opinion, then by the truth (for vulgus is of a larger signi∣fication then we usually take it in) because they are more subject and enslaved to those two turbulent Tribunes of the soul, The Iras∣cible, and Concupiscible Appetite, and so more opinionative then then those, who are not so much under their command: It is truly said, Affectiones sacilè faciunt opiniones, our affections will easily raise up opinions; for who will not soon fancy that to be true, which he would have so? which may either fill his hopes, or satisfy his lusts, or justifie his anger, or answer his love, or look friendly on that which our wild Passions drive us to: Opinion is as a wheele, on which the greatest part of the world are turned, and wheeled a∣bout, till they fall off severall waies into severall evills, and doe scarce touch at Truth in the way. Opinion builds our Church: chuseth our Preacher, formeth our Discipline, frameth our gesture, measureth our Prayers, Methodizeth our Sermons: Opinion doth exhort, instruct, correct, Teaches, and commands; If it say, Goe, we goe, and if it say, Doe this, we doe it; we call it our conscience; and it is our God; and hath more worshippers, then Truth. For

though Opinion have a weaker Ground-work, then Truth, yet she builds higher; but it is but Hay and stubble, fit for the fire. Good God: what a Babel may be erected upon a Thought? I verily thought, saith Saint Paul, and what a whirlwind was that thought? * 1.48 which drove him to Damascus with Letters, and to kick against the pricks. Shall I tell you, it was but Fancy that in Davids time beat downe the carved works with Axes and Hammers: It was but a Thought that destroyed the Temple it self, that killed the Pro∣phets, and persecuted the Apostles, and crucified the Lord of life Himself. And therefore it will concern us to watch our Fancy, and to deal with it as Mothers doe with their children: who when they desire that which may hurt them, deny them that, but to still and quiet them, give them some other thing they may delight in, take away a Knife, and give them an Apple; so when our Fancy sports and pleaseth it self with vaine and aery speculations, let us suspect and quarrell them, and by degrees present unto it the very face of Truth, as the Stoick speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.49 fist and winnow our imaginations, bring them to the light, and as the devout Schoolman speaks, resolve all our effectuall notious by the Accepi∣stis, * 1.50 by the Rule, and so demolish all those Idolls, which our Passi∣ons by the help of Fancy have set up; for why should such a deceit pass unquestioned? why should such an Imposture scape without a marke?

Thirdly, But now, if we may not walke sicut visum est, as it seem∣eth good unto us, yet we may sicut visum est Spiritui sancto, as it seemeth good to the Holy Ghost; Yes, for that is to walke accor∣ding to the rule, for he speaketh in the word, and to walk after the Spirit, and to walk by this Rule, are one and the same thing: but yet the World hath learn'd a cursed Art, to set them at distance, and when the Word turnes from us, and will not be drawn up to our Fancy, to carry on our pleasing, but vaine imaginations, we then appeal to the Spirit; wee bring him in, either to deny his owne word, or which in effect is the same, to interpret it against his own meaning, and so (with Reverence be it spoken) make him no bet∣ter, then a Knight of the post, to witnesse to a lie; This we would doe, but cannot, for make what noise we will, and boast of his Name, we are still at visum est nobis, it is but Fancy still, 'tis our own spirit, not the Holy Ghost. For as there be many false Christs, so there are many false spirits, and we are commanded not to be∣leeve; * 1.51 but to try them, and what can we try them by, but by the Rule? and as they will say, lo here is Christ, or there is Christ, so they will say, Lo here is the spirit, and there is the spirit; The Pope laies claime to it, and the Enthusiast laies claim to it, and who∣so will may lay claim to it on the same grounds, when neither hath any better Argument to prove it by, then their bare words, no

Evidence, but what is forg'd, in that shop of vanities, their Fancy, idem Actio, Titio{que}. both are alike in this; And if the Pope could perswade mee, that ••e never open'd his mouth, but the spirit spake by him, I would then pronounce him Infallible, and place him in the chaire; and if the Enthusiast could build me up in the same faith, and belief of him, I would be bold to proclaim the same of him, and set him by his side, and seek the Law at his mouth: would you know the two Grand Impostors of the World, which have been in every age, and made that desolation, which we see on the Earth? They are these two; A pretended zeal, and a pretence of the spirit. If I be a Zealot, what dare I not doe? and when I presume I have the Spirit, what dare I not say? what Action so foule, which these may not authorize? what wickedness imaginable, which these may not countenance? what evill may not these seale for good, and what good may they not call evill? oh take heed of a false light, and too much fire; these two have walkt these many Ages about the Earth, not with the blessed Spirit, which is a light to illuminate, and as Fire to purge us, but with their father the Devil, transform'd into Angels of light, and burning Seraphins; but have led men upon those Precipices, into those works of Darknesse, which no night is dark enough to cover.

* 1.52 I might here much enlarge my selfe, for it is a subject fitter for a Sermon, then a part of one, and for a Volume, then a Sermon, but I must conclude;

And for conclusion, let us, whilst the light shineth in the world, walk on, guided by the rule, which which will bring us at last to the holy Mount: For objects will not come to us, but have onely force to move us to come to them; Aeternall Happiness is a faire sight, and spreads its beames, and unvailes its beauty, to win our love, and allure and draw us, and if it draw us, we must up and be stirring, and walke on to meet it; * 1.53 what that devout Writer saith of his Monk, is true of the Christian, he is assidua naturae violentia, his whole life is a constant continued violence against himself, against his corrupt nature, which as a weight hangs upon him, and cloggs and fetters him, which having once shaken off, he not onely walks, but runns the wayes of Gods Commandements.

* 1.54 Secondly, let us walke honestly, as in the Day, walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as becommeth Christians, in our severall stations, and conditions of life, and not think Christ dishonoured, if we mingle him with the common Actions of our life; For we never dishonour him more, then when we take him not in, and use him not as our guide and rule, even in those Actions, which for the grosnesse of the subject, and matter they work on, may seem to have no favour, or rellish of

that, which we call Religion. Be not deceived; * 1.55 he that thus take•…•… him in is a Priest & a King, the most honorable person in the world. Behold the profane Gallant, who walks and talks away his l•…•…e, who divides himself between the combe and the glass, and had ra∣ther the Common-wealth should flie in pieces, then one hair or his Periwig should be out of its place, to whom we bow, and cringe to, and sail down to, as to a Golden Calf; I tell you, the meaness Ar∣tizan that works with his hands, even he that grindes at the Mill, is more honourable then hee. Take the speculative, Phantastique Zea∣lot, the Christian Pharisee, that shuts himself up between the eare and tongue, between hearing much, and speaking more, and doing contrary, the worst Anchoret in the world, being full of Oppressi∣on, deceit and bitterness; I may be hold to say, The vilest per∣son, he that sits with the doggs of your Flock, is more Honorable, more righteous then hee, and of such, as these, Saint Paul spake of∣ten, * 1.56 and he spake it weeping, that they did walk, but walke as Enemies to the Cross of Christ.

Let then Every man move in his owne Sphere orderly, abide in the Calling wherein he is called, and in the last place, That we may move with the first mover Christ, the beginner and Author of our walke, Let us take him along with us, in all our waies; Hearken what Christ Jesus the Lord will say, That we may walk before him with Reverence, and Godly feare, not sicut vidimus, * 1.57 as we have seen, but look upon one another as the two Cherubims, 1 King. 6. touching and moving one another; but with the Ark of the Testimony in the midst betwixt us, and by that either inci∣ting, or correcting one another in our walk; Secondly, not sicut visum suerit, not as it shall seem good in our own eyes; (for no∣thing can be more deceitfull, then our own thoughts) nor sicut visum spiritui, not as every spirit may move us, which wee call Holy, for it may be a lying spirit, and lead us out of our way in∣to those evills, which grieve that Blessed Spirit, whose Name we have thus presumtuously taken in vain. But let us walk, as we have re∣ceived him, let us joyn example with the word, & it will be no more as a meteor to mislead us, but a bright morning Starr to direct us to Christ; correct our fancy by the rule, and it will be sanctum cogitatori∣um, a Lymbeck, an holy elaboratory of such thoughts, which may fly as the Doves to the windows of heaven; and last of all, try the Spirit by the word (for the word is nothing else but the breathing and voice of the Spirit) and then thou shalt be baptized with the Spirit and fire; the Spirit shal enlighten thee, and the spirit shall purge and cleanse thee, and lead the into all truth; shall breath comfort and strength into thee, in this thy walk and pilgrimage, and thou shalt walk from strength to strength, from virtue to virtue, even till thou come to thy journeys end, to thy Fathers house, to that Sabbath & rest, which remains to the Children of God.

Notes

• * 1.1

  Acts. 24.14.
• * 1.2

  In Psal. 2.
• * 1.3

  Prov. 22.13.
• * 1.4

  2 Cor. 7.5.
• * 1.5

  V••s. 8.
• * 1.6

  Prov. 25.31.
• * 1.7

  Hebr. 11.
• * 1.8

  Hugo de San∣cto vict.
• * 1.9

  1 Cer. 14.38.
• * 1.10

  Confess. l. 8. c. 5.
• * 1.11

  Ausonii Ephe∣meris.
• * 1.12

  Naz. Or. tertia.
• * 1.13

  Psal. 25.14.
• * 1.14

  2 Pet. 1.6.
• * 1.15

  2 Part.
• * 1.16

  Joh. 1.2.16.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Sen. Centrov.
• * 1.19

  1 Cor. 7.13.
• * 1.20

  Grot. in loc.
• * 1.21

  Gal. 2.20.
• * 1.22

  Wisd. 16.21.
• * 1.23

  1 Cor. 7.21. Or there it is, art thou cal∣led, being a servant. Eph. 6 7.
• * 1.24

  1 Thess. 4.6.
• * 1.25

  5. Ephes 25.
• * 1.26

  2 Cor. 10.14. Beyond mea∣sure.
• * 1.27

  Vse.
• * 1.28

  Luk. 3.14.
• * 1.29

  Coll cum Tryph. Judae••.
• * 1.30

  Second Ge∣nerall part.
• * 1.31

  Greg. Hom. 3 2. in Evang.
• * 1.32

  Nihil peregri∣num audite: Oecum. in loc.
• * 1.33

  vers 3.
• * 1.34

  Sicut edocti estis. v. 7.
• * 1.35

  Naz. Or. 26.
• * 1.36

  Aug. de urbis exerdie.
• * 1.37

  Gen. 26.15.
• * 1.38

  Psal 60.56. Figurant ver∣ba mea, ut qui ceram premen∣do figurat digi∣tis, is illam premendo, qua∣si dolore afficit.
• * 1.39

  Naz. Orat. 3. Invect prior.
• * 1.40

  1 Cor. 10.13.
• * 1.41

  Iam. 2.1.
• * 1.42

  Dan. 3.
• * 1.43

  Luther de Ab∣rog. priv. Miss.
• * 1.44

  Numb. 25.
• * 1.45

  Lib. 2. de Bap∣tismo. q 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 10.24.
• * 1.46

  1 Cor. 11.1.
• * 1.47

  Pro Rose. Comaedo.
• * 1.48

  Act. 26.9.
• * 1.49

  Epict.
• * 1.50

  Gers.
• * 1.51

  1 Joh. 4.1.
• * 1.52

  Conclus. 1.
• * 1.53

  Climachus.
• * 1.54

  Conclus. 1.
• * 1.55

  Ma••um Remp∣turb ••i quam comam. •…•…ec.
• * 1.56

  Philip. 3.18.
• * 1.57

  Heb. 11.28.