TO THE CHRISTIAN
READERS,
especially those of my charge
the inhabitants of Wrington in
Somersetshire.
Christian Reader,
BLessednesse is the Alpha
and Omega of Man, the
beginning of nature, and
the end of Grace. The
naturall Philosopher in
his inquest of Happinesse
laieth this ground, that, All things desire
that which either in trueth or in opinion
is good for them; and that onely is
good, which tendeth vnto the onely
good, the vttermost end and perfection
of their seuerall natures. But where Philosophie
ends Religion begins: or rather,
where Reason failes Grace supplies, proclaiming
all that nature in the blindnesse
of Corruption accounts excellent
to be vanitie of vanities; and the end of all

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and whole of man, to be the feare of God, and
the keeping of his Commandements. And
that with respect to the last Iudgement,
wherein all workes of men, whether good
or euill, though neuer so secret, shall come
to light and triall, and receiue their due
reward. Yea so farre was nature mistaken
in the matter of Blessednesse, that it
could not truely define so much as the
happinesse and perfection of the brute
creature; which the Scripture sheweth to
be the Reuelation and glorious Redemption
of the Sonnes of God. Wherefore as it is
euident in nature that all men seeke blessednesse:
so it is apparant in experience,
that there is no man that can attaine
thereto without a supernaturall guide;
without which, wee see that touching
Blessednesse, there are as many mindes as
men, and as many waies as wits; euery
one crossing another, and so all prouing
that all are insufficient.
For this cause I haue framed this Treatise,
for a direction to that, which all men
seeke, and so few finde. Wherein from
the ground of nature, as of that light
which enlightneth euery man that commeth
into the world, I endeuor to raise the building
of sauing knowledge.
Although to speake properly the light
of nature sheweth rather the necessitie
then the way of sauing knowledge, and
is a ground rather of enquirie, then of
attaining thereto. For all that nature
can truely determine, and articulatelie
pronounce concerning this matter, is,
that Blessednesse is to bee sought, and
such a blessednesse, as may sort with the
nature of man the seeker; especially in
regard of his better part, which is his
soule. The rest well may shee stammer
at; as that the soule is not onely a reasonable,
but also a religious and immortall
spirit, and therefore cannot be blessed
without the euerlasting fellowship
and fauour of God, to whom shee is by
band of conscience obliged: But plainelie
to vtter these more then metaphysicall
trueths, is of such onely, whose
tongue-string is loosed, and to whom the
Lord hath said, Ephphata, be opened. And
with this helpe, Reason it selfe will yet
goe further , and say, that the meanes
of acquaintance and fellowship with
God, can be no other, then those which
himselfe affordeth, and namely his Word,
the onely infallible Index of the minde
of the speaker; and therefore it cannot
but reiect, as vncertain and vnsafe, whatsoeuer
the presumptuous boldnesse of
flesh and blood obtrudeth against, or besides
this rule.
And yet further touching the triall of
this touchstone, whether it be the word
of God or no, Reason it selfe will acknowledge,
that whatsoeuer inducements
may bee from the authoritie of
those whom we credit and respect none
but God himselfe can thoroughly resolue
vs of it: and that either by the apparant
traces of diuine maiestie in the
letter of the Scripture; or by the secret
testimonie of the same Spirit that inspired
it, inclining the heart of the reader
or hearer to embrace and subscribe vnto
the authoritie of it. So that now the
true beleeuer may say vnto the Church
as those Conuerts to the woman of Samaria,
Now wee beleeue not because of
thy saying, for wee haue heard him our
selues.
Vnto reason thus enlightened or willing
thus to be enlightened, I hope my
manner of proceeding in this Treatise
will seeme reasonable; wherein I haue
with the vttermost of my poore abilitie
faithfully endeuoured to comprise the
whole bodie of the heauenly doctrine
of the Scriptures: and that in such a methode,
as vpon long and serious pensitation,
I haue iudged most meete, to bring
light to the matter, and ease, both for vnderstanding
and memorie, to the Reader.
A subiect, I grant, not of so pleasing a
straine either to the writer or to the reader,
as some other treatises which afford
more libertie of inuention and discourse.
But I haue learned of the blessed Apostle
of the Gentiles, not to be greeued to write
these same seeming triuiall things vnto
you; knowing that euen from these things
is the experience best taken of Christ speaking
in the Minister and therefore
euen from these points doth the same
Apostle auouch his vnderstanding in the
mysterie of Christ and withall being assured,
that for you it is a sure course, to be
alwaies put in remembrance of these things,
though yee haue knowledge, and bee established
in the present trueth.
The experience of eleuen yeeres hath
taught me, that it is not enough to teach
in publike, vnlesse the auditors haue
care to instruct themselues, and one another
priuately at home. For which purpose,
I haue framed this Treatise by
way of Question and answere, a
waye most familiar for instruction,
and whereby the spirit both of the answerer,
and of all that attend, is stirred vp
to bethinke themselues, what might bee
most aptly answered, to the Question
propounded. Neither haue I done this
onely in the larger Treatise; but also extracted
an Abridgement of the substance
thereof, in a farre briefer draught, for the
priuate vse of Christian families, and help
of the weaker sort; that becomming all
things to all men, I might by all meanes
saue some.
Wherefore as I haue out of my penurie
cast in all that I had, euen these two mites,
into the treasurie of the Church; So I earnestly
desire thee, Christian Reader especially
you that are of my charge, beloued
in our Lord Iesus, to whom as my
labours are principally due, and most familiar,
so from you aboue others, I expect
this Retaliation to employ this
our Lords talent, now in thy hands, for
thine owne best aduantage, and of those
that are committed vnto thee by the
Lord.
So shalt thou settle thy selfe, and them,
vpon the ground of sauing truth. So shalt
thou be prepared to giue answere to euery
man, that shall aske of thee a reason of the
hope that is in thee. So shalt thou be able,
to make farre greater & sweeter benefite
of whatsoeuer thou shalt heare out of
the word preached; which vnto those that
are ignorant of the grounds of Religion,
or despise these waters of Shiloah, because
they runne softly, is many times vnprofitable
and vnsauourie. So shalt thou
not be plucked away with the errour of
the wicked whose itching eares, and harts
not louing the truth, are easily corrupted
from the simplicitie that is in Christ and so
fall from thine owne stedfastnesse: but grow
in grace, and in the knowledge of our Lord
and Sauiour Iesus Christ. Finally, walking
according to this rule, peace shall be
upon thee, and mercie, as vpon
the Israel of God.
Thine in the common faith,
and seruice of our
Lord Iesus,
Sam. Crooke.