CHAP. I. Of Christ His Excellencie. Some causes wherefore few are sa­ued.

Math. 7.44. BEcause the gate is straite and the Way narrow that lea­deth vnto Life, andPsal. 38.4.our iniquities are as a weighty burthen too heauie for vs, wee our selues are weake, Ier. 4.22.foolish, and (by nature) haue no vnderstanding to doe well: being a sinfull nation, Isa. 1.4. a seed of the wic­ked corrupt children, that are gone backe-ward: [Page 2]hauing many cruell and craftie enemies, compas­sing about vs, drawing neere vnto vs, remaining within vs, fighting against vs, our Ier. 17.9.deceitfull and wicked heart readie (like a false Dalilah) to betray vs, the world to allure and defile vs (so that this is a principall point of Iam. 1.27. pure religion, to keepe our selues vnspotted of the world) Heb. 12.1.sinne hanging so fast on vs, 1. Pet. 5.8.our aduersary the Diuell like a rearing Lyon seeking to deuoure vs. These are the worst and 2. Tim. 3.1. Last dayes, most perilous times, men are be­come vnholy, vnthankefull, louers of pleasures, more then louers of God,2. Pet. 3.1.Mockers which walke after their vngodly lusts, Math. 14.12.Iniquitie hath increa­sed, and the loue of many hath waxed colde,Ier. 6.4.The day declineth, and the shadowes of the euening are stretched out, The wholesome word of God for the most part (alas) being vilipended and misbe­leeued. Hence it commeth to passe (which with anguish of soule, with bitternesse of spirit, and heauinesse of heart, is daily to be lamented and deplored) Math. 20.16 That many are called, but few chosen, that the Mich. 7.14.flocke of Gods heritage, which dwell so­litary in the wood as in the middest of Carmel, is but Luk. 12.32. a little flocke, Math. 7.13.Many there be which goe in at the wide gate and broad way, that leadeth to de­struction,1. Pet. 4.18.If the righteous scarcely be saued, where shall the vngodly and sinner appears. Hos. 4.6.People perish eternally and are destroyed for lacke of knowledge, and holinesse.

Now forasmuch as this is a most vndoubted truth, Saluatiō on­ly in Christ. without all controuersie, that saluation is to be gotten in Christ Iesus onely, Act. 4.12. For among [Page 3]men there is giuen no other name vnder heauen, whereby we must be saued; he isMath. 17.5.that beloued Son, in whom God is well pleased, for his sake God will be mercifull to our vnrighteousnesse, Heb. 8.12.and will no more remember our sinnes, and iniquities, Ioh. 1.17.Grace and truth, and happinesse commeth by our Sauiour Iesus vnto us: My purpose and prayer is there­fore, That this Treatise ( Phil. 1.19. By the helpe of the Spirit of Iesus Christ) may be a furtherance of our timous comming to him, & of our most hap­pie conjunction with him, Who is Luke 1.7.the day-spring from an high, visiting vs for our saluation; That the same, I say may be to vs (As his Starre was vnto the wise men) both a motiue and direction, moouing vs to goe forward, and directing vs in out way, to bring vs vnto him, Reu. 22.6. Who is the roote and generation of Dauid, and the bright morning Starre, euen the shining Numb. 24.17.Starre of Iacob, and eter­nall light of glorie.

That Starre, The reason of the Title of this Trea­tise. which appeared to the Wise men in the East, was not any of the fixed Starres, or planets, because they commonly are seene a­boue the vpper Region of the ayre, and haue their ordinary motion, neither was it any natu­rall apparition, which hapned in the inferiour Region of the ayre, suddenly vanishing away, but rather (according to the opinion of some) it was an Angel of the Lord, representing the forme of a Starre, or else as Chrysostome saith, (whose judgement in this is best allowed) a cer­taine miraculous new Starre (such a new Starre was seene as a learned Diuine testifieth) in the [Page 4]yeere of GOD, 1572. Seruing the Wise­men for the time; And albeit this Starre, which as Augustine thinketh, See Piscator vpon Mat­thew. Vide itine­rarium toti­ut S. Scrip­turae. was gouerned by an An­gel of God, did first appeare vpon the day of the conception of Christ, being the 25. day of March, as Nicephorus and Chrysostome obserue; and was seene for a whole yeere, and 41 weekes, that is, to the sixt of Ianuary in the beginning of the second yeere after the Natiuitie of Christ, it wanted eleuen weekes of two yeere; Yet not­withstanding of this long appearance and shi­ning, See Plate in Alcibi. Cicero lib. de Diuinat, Strabo lib. 6. Geogr. Piccolomi­neus de de­fin. some few Wise-men only came to the knowledge and presence of Iesus Christ by the helpe thereof. These might iustly haue beene termed Wise-men although called by this name Magi, which word primitiuely expresseth those, who were altogether cōuersant in things diuine, and gaue themselues to the knowledge of hard things, to finde out the secrets and mysteries of nature, so according to Varinus they were both Priests and Philosophers, asmuch regarded a­mongst the Persians, as the Gymnosophists were esteemed amongst the Indians, as the Philoso­phers amongst the Grecians, or the Prophets or Cabalists amongst the Hebrewes, Accidit huic nomini idem quod nomini Tyranni i­tem Sophi­sta. so that name anciently was farre diuerse from Inchanters or Magicians, although afterward through abuse it was taken in an euill part, but was not so from the beginning.

And surely: First, their perillous and tedious journey vndertaken for Christs cause, question­lesse with great expenses, and perhaps with [Page 5]derision and opposition of many. Secondly, their diligent inquisition for the babe. Thirdly, their exceeding great joy wherwith Math. 2. they rejoy­ced, when againe they saw the Starre. Fourthly, their humble worshipping of him, whom they found in the house with his mother. Fiftly, their presenting of gifts vnto him, euen gold, incense, and mirrhe. Sixthly, their obedience to that hea­uenly warning, Albeit the same was contrary to the commandement of a mightie and a cruell King; all of these were manifest euidences of true wisedome.

Such fruits wherof, I heartily wish not to few, but to many: Yea to all, who shall reade or heare the words of this little booke, namely, that they may attaine to the sauing knowledge of Iesus our Lord, not 2. Pet. 1.8.to be idle nor vnfruitfull therein, but knowing him they may come to him, for his Isa. 60.4. sonnes shall come from far vnto him to be nourish­ed at his side, that in their iourney comming to him with Dauid, Psa. 119.10.they may seeke him with their whole heart, and with the Prophets, 2. Pet. 1.10. they may inquire and search of the saluation which is vnto him, that they searching for him, may Ier. 29.13.finde him, that finding him and the permanent pledges of his gracious presence, Phil. 4.4. they may reioyce in him continually: That reioycing in him, Isa. 35.14. They may fall downe before him, worshipping him willingly, making supplication to him earnestly, Rom. 12.1.offering their bodies and soules an acceptable sacrifice to him most willingly, Psal. 2.11. Seruing their Lord in feare and reioycing in trembling, kissing the Sonne lest [Page 6]he bee angry and they perish in the way, when his wrath shall burne suddenly, but that they may constantly, continue in the course of his com­mandements, that they may be the true Isa. 45.17.Israel of God, which shall be saued in the Lord, with an euer­lasting saluation, neuer to be ashamed nor confoun­ded world without end.

Almighty and blessed God, The prayer of the Author 2. Cor. 1.3.the father of mercies, and the God of all comfort, Isa. 63.15.looke downe from the heauen, and behold from the dwelling place of thy holinesse and glory, thy poore and vnworthy ser­uant, and seeing it is thy accustomed manner, by weakest instruments to doe greatest workes: Grant of thy gracious goodnesse, that by this ministerie many 2. Tim. 2.26may come to amendment, out of the snare of the Diuell, that Psal. 116.16.their bondes being broken, and the Pro. 5.22.cordes of sinne wherewith they were holden being cut, the prison Colos. 1.13.doore being o­pened, they may bee deliuered from the power of darkenesse, and translated into the kingdome of Iesus, that the vaile of ignorance being remoued, sinne subdued, and their earthly affections mortified, they may bee 1. Pet. 2.9. called vnto his maruei­lous light, andRom. 12.2.be changed by renewing of their minde, they may 1. Cor. 15.49beare the image of heauenly A­dam, Rom. 8.1. walking after the spirit in loue, Ephe. 4.1.worthie of their Christian vocation, Heb. 13.9.that they may haue their hearts stablished with grace, Collos. 2.6.that after they haue receiued Iesus their Lord, they may remaine rooted and built in him, so Act. 26.18.that they may receiue forgiuenesse of their sinnes, and inheritance among them which are sanctified by faith in him, Amen.

For our more encouragement, The methode of this Booke and better pro­gresse in this purpose, let vs with diligent atten­tion consider: First, how excellent Christ is in his owne nature: Secondly, how necessary he is for vs: Thirdly, how mercifull and gracious towards vs. To the end wee may bee mooued to esteeme highly of him, because of his excel­lencie, to seeke him earnestly, because of our necessitie, and to receiue him most louingly, be­cause of his great mercie and manifold benefits, which he imparteth most plentifully vnto vs.

Christ his excellencie will appeare the more cleerely, being illustrated by some comparisons: Christ more worthie then the fruit of the Earth. Hee is more precious then the fruit of the Earth, then Gold and Pearles, then the Heauens, then Men, then Angels. 1. The Iam. 5.7. fruit of the Earth is precious, as the Apostle saith; and of all the fruit thereof, that Palme-tree growing in vpper Babylonia, is the most excellent and commodi­ous, the most profitable plant, giuing vnto man, whatsoeuer his neede beggeth at natures hand, affording sundry and wonderfull commo­dities, namely Wine, Hony, and Vineger. Herod. in Clio. lib. 1. Stra­bo and Niger addeth a fourth commoditie that it yeeldeth Bread, and Antonius the Hermite findeth a fift commoditie, little inferiour to any of those foure, which is, that from the selfe same Tree, is drawne a kinde of fine flaxe, Read the first booke, of the first part of the Historie of the World. chap. 3. Sec. 12 of which people make their garments, and with which they prepare the Cordage for their Ships; and that this is true, Athanasius in the life of Anto­nius the Hermite confesseth, declaring that hee [Page 8]receiued a garment made thereof from the Her­mite himselfe: Yet this Tree cannot giue Wise­dome to the foolish, nor sight to the blind, nor health for all manner of sickenesse, nor righte­ousnesse to the wicked, nor happinesse to the wretched.

But Iesus Christ Isa. 11.10. the roote of Ishai which stan­deth vp for a signe vnto the people, whose rest is glorious, the nations shall seeke vnto him,Rom. 15.12.who shall rise to reigne ouer the Gentiles, in whom the Gentiles shall trust. Hee will giue vs Isa. 55.1. wine and milke, without siluer or money, he will Cant. 8.2.cause vs to drinke spiced wine, and new wine of the Pomegra­nates. And albeit the Hypocrite, Iob 20.17. shall not see the riuers, nor the floodes, nor streames of hony and butter, yet Isa. 7.22.euery one of his seruants, shall eate butter and hony aboundantly, and Psal. 105.40shall bee filled with the Bread of Heauen, with the hid Reu. 2.17.Manna sufficiently, Psal. 36.8.they shall bee satisfied with the fat­nesse of his house, and hee will giue them drinke, out of the riuers of his pleasures, which endure eternally: And if the Pro. 31.21. family of a wise and worthie woman, bee well apparrelled and cloathed with scarlet, shall not they of the Gal. 6.10. familie of faith, and of the household of God, be better arraied, euen with the Reu. 3.18. white raiment of Christs righte­ousnesse, who will bestow vpon vs many moe benefits, as life, health, wisedome, peace, grace, and happinesse; as God willing afterward shall be more particularly expressed.

Thus he Ioh. 15.1. the true Vine, the onely Oliue Rom. 11.17.tree, the most pleasant Palme tree, who will neuer [Page 9] Iudg. 9.11. for sake his sweetnesse, nor fatnesse, nor bountiful­nesse, who will make his owne to be Isa. 61.3. the plan­ting of the Lord, and the trees of righteousnessePsal. 1.3.bringing foorth their fruit in due season; Hee is by infinite degrees, much more precious and excellent then all the fruit of the Earth, from whom wee may receiue innumerable benefits.

Gold and Siluer are in great price and ac­count amongst earthly and ignorant men, yet the Apostle declareth their basenesse, in cal­ling them 1. Pet. 1.18. corruptible things; another Apostle declareth their changeablenesse, in calling riches 1. Tim. 6.17vncertaine things; Solomon saith, that they are Pro. 23.5. nothing, and in another place hurtfull things, Eccle. 5.12. reserued to the owners thereof for euill, as shall be set downe somewhat more largely, in the tenth Chapter following.

Also in the holy Scripture, there is mention made of sundry precious stones and Pearles, which were then in old times, and are as yet in our dayes much regarded, & thought of both for their beautie and splendour, also for their qua­lities, operation and power.

The Exod. 28.17 Iob 28.17. Scribonius lib. 2. de gemmis Dioscorides. Rubie, Topaz, Carbuncle, Emeraud, Sa­phir, Diamond, Turkeis, Agate, Hematite, Berill, Onix, and Iasper, the Christall, and Corall, with others, which (according to the iudgement of the learned) haue their owne properties, where­fore they are so esteemed.

The Rubie remooueth dimnesse from the eyes, and maketh men bold.

The Topaz being cast into very hot water, pre­serueth [Page 10]the hand from burning therein: Montanus. also it is auaileable against Phrensie, Lunacie, and Me­lancholy.

The Carbuncle giueth a light like fire, Tostatus. and shi­neth in a darke night.

The Emeraud is comfortable to the heart, it is good for memorie, and an enemie to venery.

Plinius lib. 37. The Saphir is profitable against the stinging of Scorpions, and stayeth the fluxe of blood.

The Diamond can scarcely be broken, neither is it mollified with fire, nor yron.

Borrhaius. The Turkeis comforteth the spirits of the whole body, and is good for those that want colour.

The Agate preserueth against poisonable beasts, and Scorpions; wherefore the Aegles did put them in their nests, for the defence of their young-ones: also it is thought, that it will resist Thunder, and allay Tempests.

The Hematite stayeth the extraordinary blee­ding of the Nose, and hath a singular force a­ [...]ainst Dunkennesse.

The Berill, or Hiacinth doth bring ioy, and conciliate fauour.

The Onix hung about the necke, serueth to strengthen the body, and it is profitable for chastitie.

The Iasper hath an astringent qualitie, and stancheth blood.

The Christall is of the same nature, also it doeth greatly augment Milke to women.

The Corall being knit to a sicke mans necke, [Page 11]groweth pale, Strabo lib. 14. the powder thereof is good for the stones in the Kidneies, and in the Bladder, and helpeth those that are diseased with the fal­ling sicknenesse.

Whether or not, Herod. lib. 3 these stones be of such ver­tue and force, I will neither dispute, nor deter­mine, but experience teacheth that they are of power to draw money euen from the coue­tous. One saith, they are amicae oculorum, Petrar. di­al. 37.hostes animorum, victrices virorum fortium, friends of the eyes, enemies of the mindes, and ouercom­mers of valiant men, as of Alexander, and Pompey.

Neither did that Agate which Pyrrhus so re­garded, make him inuincible, but by a woman he was killed; neither did that precious stone of Policrates, brought againe to him out of the Sea by a fish, make him fortunate, but by that Per­sian Orontes, hee was taken and crucified.

Yet we may affirme boldly, that all those are but trifles and Ier. 16.19. vanitie, wherein there is no profit, in respect of the preciousnesse, and excellencie of Iesus Christ: First Christ preferred to the Rubie. Who first will surely remooue the dimnesse, and take away the scales from the eyes of our minde, and make vs Pro. 28.1.2. To the Topaze. righteous and bold as a Lyon: Secondly, hee will preserue vs from most dangerous and fierie perils; Isa 43.2. when then walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle vpon thee; hee will saue thee, that in this life thou bee not consumed by thy burning and fierie affections, and in the life to come, he will keepe thee from [Page 12] that Luke 3.17.fire which neuer shall be quenched; He Luk. 11.49.who is the wisedome of God, will be a most perfect pre­seruatiue against sprirituall madnesse, and phren­sie; Reu. 5.12. That lambe of God who hath receiued power, riches, and wisedome, will grant to his owne, that Iam. 3.13. they may be wise and indued with knowledge, shew­ing by their good conuersation their workes, in meekenesse of wisedome, with ioy and gladnesse.

3. To the Carbuncle. Christ is Ioh. 8.12.the true light of the World, who followeth him shall not walke in darkenesse, but shall haue the light of life, Luke 1.79.he will giue light to them that sit in darkenesse, and in the shadow of death, guiding their feet into the way of peace.

4. To the Emeraud. Christ will giue 2. Thes. 2.16 euerlasting consolation; and if Iob 29.25. Iob did comfort the mourners, will not Iesus, 2. Cor. 7.6. that comforteth the abiect doe that to the distressed; if Ephe. 6.22. Tychicus could comfort the hearts of the Ephesians, cannot Christ rather minister consolation to the hearts of all Christians, hee Psal. 115.12.who is mindefull of vs, will sanctifie and streng­then our corrupt and weake memorie, that wee should be mindfull of him, and 2. Tim. 2.8. remember that Iesus Christ, made of the seed of Dauid, was raised againe from the dead, for our righteousnesse.

5. To the Saphire. Hee who is Hos. 13.14. the death of Death, and the destruction of the graue, will take away the sting of sinne, and redeeme his owne from the power of the graue, preseruing them also from those Reu. 9.10. Locusts, which like vnto Scorpions, haue stings in their tailes.

6. To the Diamond. He is most strong and constant, who can­not be ouercome nor changed, hee shall subdue [Page 13]and Reu. 17.14. ouercome Satan, and those beasts that fight a­gainst him; he will giue power to his owne, to 1. Ioh 2.13. ouercome that wicked one; and seeing 1. Ioh. 5.4. they are borne of God, also to ouercome the world, furnish­ing strength to them, 1. Cor. 15.58. to be stedfast and vnmooue­able.

7 To the Turkeis. He who is Num. 27.16. the Lord God of the spirits of all flesh, will refresh the spirits of his owne people: For if some few good Christians 1. Cor. 16.18. comforted Pauls spirit, shall not Iesus Christ comfort bet­ter the spirits of his seruants; hee will change their blacke colour, and make them Cant. 6.9. bright as the Morning, faire as the Moone, pure as the Sunne, terrible as an Armie with banners.

8 To the Agate. Christ will preserue his owne from the ve­nome and poyson of sinne, which worse then wine, Prou. 23.32. in the end thereof, it will bite like a Serpent, and hurt like a Cockatrice; he will also be Isa. 32.2. an hi­ding place from the winde, and as a refuge for the tempest of Gods wrath and indignation.

9. To the Hematite. He stayeth the bloodie course of our spiritual infirmitie, and when as the wicked Ezech. 23.33. shall be filled with drunkennesse and sorrow, euen with the cup of destruction and desolation, he will grant vnto vs, for to be children 1. Thess. 5.8. of the day, and to be sober.

10 To the Berill. Christ will make the righteous Psal. 21.6. glad with the ioy of his countenance, and purchase vnto them the fauour of the Almightie.

11 To the Onix. He shall be to his people Ier. 16.19. their force, their strength, and their refuge in the day of affliction, he will adorne them with all comely vertues and honestie.

12 To the Iasper. He hath an attractiue power to Cant. 1.3. draw vs, who are of a refractorie and repining nature, and of an astringent power, to binde vs to the altar of his obedience.

13 To the Chrystall. He will Luk. 17.5. increase the faith of his owne Disci­ples, andAct. 2.47.the Lord who added to the Church from day to day, such as should be saued, will augment also the heauenly graces, and spirituall gifts of his Elect.

14 To the Corall. There is vertue in Christ, Ezech. 11.19. To take the stony hearts out of our bodies, 2. Cor. 12.9.his power is made perfect through our weakenesse, he will keepe vs from the falling and filthy sicknesse of sinne.

Thirdly, Christ more excel­lent then the Hea­uens and the Sunne. our Sauiour, who is Isa. 4.4. higher then the heauens, doubtlesse he is more excellent then the heauens. It is true, that as the earth hath neede of the helpe of the heauens; If the cold earth were not warmed from aboue, if the dry earth were not watered from heauen, it would be barren and vnprofitable: So if our cold hearts were not warmed with the fire of holy zeale, and Isa. 4.4. with the spirit of burning, and watered with the Zach. 8.12. dew which the heauen giues, euen with the dew of grace, they would be altogether obdurate and vnfruitfull.

Now of all the planets in the visible heauens, the shining Sunne is most precious, and power­full in respect of the abundance of light, in re­spect also of the motion and operation thereof.

There is great light in the Sunne, but Christ hath a much more greater light, he may send Act. 26.13.a light from heauen passing the brightnesse of the [Page 15]Sunne; the Sunne shineth not in all places; not in darke dungeons; nor at all times; not in the night season; but Christ giueth light to his owne in an obscure prison, as vnto Peter; Their Act. 12.7.Sunne shall neuer goe downe, neither shall their Moone be hid, for the Lord shall be their euerlasting light, Isa. 60.20.and the dayes of their sorrow shall be ended.

The naturall Sunne helpeth and comforteth by the light thereof, those only who haue seeing, and cleere eyes; but the borne blind hath little pleasure thereby: but the Mal. 4.2.Sunne of righteousnesse, that Ioh. 1.9.true light which lighteneth euery man, hath power to Ioh. 9.6.open the eyes of those that are borne blind, their Isa. 35.5.eyes shall be lightned, and their vnderstan­ding illuminated.

2. The Psal. 19.5. Sunne commeth forth as a Bridegroome, out of his chamber, and reioyceth like a mightie man to runne his race; his going out, is from the end of the heauen, and his compasse is vnto the ends of the same, vsing wonderfull celeritie with an excee­ding swift motion, Heidfeldius in Sphing. cap. 3. de mundo. so that (as some thinke) in the short space of an houre, he passeth two hun­dreth seuen thousand miles (I take them to be Dutch miles) because a German affirmeth the same.

But Iesus Christ, who in respect of his God­head is euery where, and present in all places, yet euen in his blessed bodie, he will come farre more swiftly then the Sunne mooueth; for in a short time, 1. Cor. 15.52. in a moment, in the twinckling of an eye, at the last trumpet, from the third heauen, Heb. 12.2.from the right hand of the throne of God, he will [Page 16]descend vnto this ayre, and his owne seruants then remaining vpon the earth, they shall be all changed, and all saued. Reu. 22.20. Surely he will come quick­ly,Psal. 70.1.Hee will make hast to helpe and deliuer his Saints.

For whose comfort and safetie, he may cause the speedie Sun Iosh. 10.13. stand still, and abide in one place, as in the dayes of Ioshua; or to 2. King. 20.11. goe backe againe by so many degrees, as he did for the strengthning of Hezekiah; at whose pleasure it shall be darke­ned and obscured, as it was Math. 27.45. at the time of his passion. Iob. 9.7. Tull. Cicer. in Som. Scip.He commandeth the Sunne and it riseth not, he closeth vp the Starres as [...] a Signet.

3. Concerning the operation of the Sunne, the Ethnikes were not ignorant thereof, when they said it was, Mens mundi, cor caeli, dux, prin­ceps,Macrob. Sa­turnal. lib. 1. a cap. 17. ad cap. 24.& moderator luminum reliquorum, The worlds minde, the heauens heart, the guide, the principall, and the Moderator of the rest of the lights; Also it was the Author of the earths fer­tilitie, that it brought all cornes to maturitie; And some affirme, That all the Idoll gods wor­shipped by the Pagans, were no other thing but the Sunne only; that they all (although many) rehearsed by Macrobius might be referred to the Sunne onely, which he taketh to prooue at length with sundry reasons.

Yea Scribonius himselfe saith, Scribon. Phys. lib. 1. de planetis. Solest caloris & facultatis vitalis vniuersa scaturigo, That it is the well-spring and fountaine of heate, and of all liuely facultie.

Yet notwithstanding, the Sunne is but a crea­ture, [Page 17]subiect to the commandement of Christ, by infinite degrees inferiour to our blessed Sauiour, in glory and excellencie, no waies to be compa­red with him; Who is Heb. 1.3.the brightnesse of his Fa­thers glory, and the ingraued forme of his Person, bearing vp all things by his mightie word,Reu. 19.16.The King of kings, and Lord of lords, Psal. 36.9.with him is the well of Life, and in his light shall we see light, he who is the true way to life, will Psal. 16.11.shew vs the path of life, and Act. 2.28.make vs full of ioy with his countenance▪ If we shall 2. Tim 6.12.lay hold of him, who is eternall life, if Psal. 80.18.we goe not backe from him, the fountaine of our felicitie, then he will reuiue vs, and keepe vs, and we shall call vpon him here, and praise his glori­ous name for euer.

Good it is for vs, to Heb. 12.2. Looke to this Sonne of righteousnesse; men by looking long to the na­turall Sunne, will haue their eyes dazled, and their face blackned: but we by looking to Christ, we shall haue our eyes cleerer, and our face fai­rer. If Prou 15 30. Solisequium Lupinum. Plin. lib. 9. cap. 41. Lemnius de occul. lib. 2. cap. 41. the light of the eyes (according to our Sauiours saying) reioyceth the heart, Shall not the pleasant light of our soule bring greater gladnes vnto vs?

Some senselesse hearbes, as the Mary-gold with others, doth (as it were) conuoy and behold the visible Sun; and shall not we to whom God hath giuen sense and vnderstanding, loue and behold him, Ioh. 8.12. who is the light of the world; if we follow him, we shall not walke in darknesse, but shall haue the light of Life. Indeede (as our Saui­our saith) we should Ioh. 12.35, 36.walke while we haue light, [Page 18]least the darkenesse come vpon vs, and he that wal­keth in the darke knoweth not whither he goeth. While we haue the light, let vs beleeue in the light, that we may be the children of light.

And seeing according to the most wise dis­pensation of the prouident goodnesse of the Al­mightie God (If it be true which a godly and iudicious diuine writeth) that the shining Sunne of the firmament hath come neerer to this earth now in this last age, Philip Me­lancton in Lucam. 21. then it was before by a very large space and quantitie. For in our dayes as he affirmed, the Sunne is neerer the earth al­most by ten thousand Germane miles, then it was in the dayes of Hippansis and Ptolomeus. It may be doubted indeede, whether it be for the old age of the world, the heauen as it were crooking and setling, the vniuerse tending to decay and languishing, or whether the outworne and wea­ried earth, wanting the old strength and vigour, hath neede of the neerer position and placing of the Sunne, to nourish and refresh the same; as old bodies and so feeble and cold, haue neede to be warmed and cherished with the heate of the fire.

But how euer it be naturally, yet this is most certaine, Rom. 13.11. that now our saluation is neerer then when we beleeued it; Heb. 1.1.God who in the old time spake in diuers manners to our fathers by the Prophets, in these last dayes, he hath spoken to vs by his Sonne, who hath now come very neere vnto vs, who Reu. 3.20.standeth at the doore and knocketh, saying, Cant. 5.2.open vnto me my sister, my vndefiled, he is willing to [Page 19]warme our cold hearts, and to Mich. 5.4.feede or nourish vs in his strength, Mich. 7.14.with his owne rod, Isa. 40.11.he will ga­ther vs with his arme, and carry vs in his bosome for our refreshment, giuing all good things need­full for vs, and guiding vs by his Spirit.

Seeing therefore Psal. 119.151. our Lord is neere vnto vs, Psal. 73.28.it is good for vs to draw neere to him; as when we Iam. 4.7. resist the diuell, he will flie from vs, so when we draw neere to God, he will draw neere to vs. Now we should Isa. 55.6. Seeke the Lord while he may be found, and call vpon him while he is neere.

Besides this, Christ is more excellent then the heauens, seeing he is more stable and permanent, for Psal. 102.26. they shall perish, but he shall endure: they shall all waxe old as doth a garment, and as a vesture they shall be changed, but he is the same for euer, and his yeeres shall not faile, yea the children of his ser­uants shall continue, and their seede shall stand fast in his sight.

Fourthly, Christ more excellent then man. Albeit Psal. 8.5, 6, 7, 8. God hath made man a little lower then himselfe, and hath crowned him with glorie and worship, and hath made him to haue domi­nion in the workes of his hands, and hath put all things vnder his feete, all sheepe and oxen, yea and the beasts of the field, the foules of the ayre, and the fish of the Sea, and that which passeth through the pathes thereof, giuing vnto him exceeding pre­ferment, to Gen. 1.28. subdue the earth, and to rule ouer other creatures. The Paraeus in Genesin. learned obserueth ten preroga­tiues granted to man, yet he is very farre inferior to Iesus Christ, in respect of whom, Abraham himselfe is Gen. 18.27. but dust and ashes, Moses is a Heb. 3.5.seruant, [Page 20]Iob isIob 3 [...].37.vile, Iob 42.6.abhorring himselfe, The Nah. 3.17.chiefe Cap­taines, and proud Princes of the great Nineue are but Locusts and as the Grashoppers, which flie away, and their place is not knowne where they are, yea Dauid Psal. 22.6.is a worme, Isa. 4 [...].1 [...].Iacob is a worme, seeing the Iob 25.5.Starres are vncleane in Christs sight, how much more man a worme, euen the sonne of man, which is but a worme: Isa. 40.15, 17, 23, 24. Behold all nations before him, are as a drop of a buckes, and are counted as the dust of the balance, they are as nothing, and they are coun­ted to him lesse then nothing and vanitle, He brin­geth the Princes to nothing, and maketh the Iudges of the earth as vanitie, as though they were not planted,Christ is more ex­cellent then the Angels.as though they were not sowen, as though their stocke tooke no roote in the earth; for he did euen blow vpon them and they withered, and the whirlewinde will take them away as stubble. The mightiest, the noblest, the wisest are not to be compared with Christ in excellencie, nor wor­thinesse.

Fiftly, Heb. 1.4, 5. Christ is made so much more excellent then the Angels, inasmuch as he hath obtained a more excellent name then they; he is Gods Sonne, and all the Angels of God doe worship him, his throne is for euer and euer, they set forth the praises of their Creator, saying, Isa. 6.3. Holy, holy, holy is the Lord of Hostes, the whole world is full of his glory, Luk. 2.14.Glory be to God in the high heauens, and peace in earth, and towards men good will, also they are all ministring spirits sent forth to minister, for their sakes which shall be heires of saluation. One writeth this truth of them.

They Matth. 4.11.came and ministred vnto Christ, after his temptation in the Wildernesse, and hee be­ing in a terrible agonie vpon the mount of Oliues, Luke 22.43.there appeared an Angel from heauen, comfor­ting him who is the Colos. 2.10.head of all Principalitie and power, Colos. 1.15. & 16. & 18.the first borne of euery creature, by whom, and for whom all things were created, euen Thrones and Dominions, hauing in all things the prehemi­nence, at whose name euerie knee shall bow, both of things in heauen, and things in earth, and things vnder the earth.

The due consideration of Christs incompara­ble preciousnesse and perfection, Ʋse. may mooue vs to haue a reuerent regard to him, and to esteeme highly of him, Luke. 2.32. who is a light to the Gentiles, and the glory of Israel, who is Reue. 19.16.the King of Kings, and Lord of Lords, Isa. 9.6.Gouernment is vpon his shoul­der; he shall call his name Wonderfull, Counseller, The mighty God, The Prince of Peace,Ephes. 1.21.who is farre aboue all principalitie and power, and might, and dominion, and euery name that is named, not in this world onely, but also in that, that is to come.

Seeing then that our Sauiour is of such pre­heminence, worthinesse, and excellencie, we may soone know our bounden duetie, namely, reue­rently to regard him, to haue a great estimation of him, to imprint his reuerence in our hearts, and with his holy seruant Phili. 3.8. to thinke and iudge, [Page 22]all things to bee losse and dung, for the excellent knowledge sake of Iesus our Lord, that wee may win Christ,Phili. 1.21.Who is to vs both in life and death aduantage.

Wee should account him our chiefe treasure, our onely ioy, our most precious Matth. 13.16 Pearle of great price.

We reade that a Romane Senatour called No­nius, did possesse a very rare and precious iewell named Opalus; Antonius one of the Triumphers hearing of the beautie thereof, had a very great desire to obtaine the same, being then in the pride of his power; because of a refusall, he con­ceiued such hatred and indignation against the possessour, that in the terrible fire of that pro­scription, hee adiudged him to death. But No­nius to keepe his iewell, suffered banishment, Illa salua nulla ei patrimonii, Petrarch. dial. 37.vel patriae cura erat, cum illa paratus exulare & mendicare, & ad extremum mori: His Pearle being safe, hee had no care of his patrimonie, nor of his natiue Countrey, being ready with it to bee banished, to beg, and at last to die.

What then should wee suffer for Christes cause? What estimation should wee make of him, who is our onely Psal. 16.5. portion, our inheritance, the God of our saluation?

Let euery one say with the Prophet, Psal. 73.25. whom haue I in Heauen but thee? and I haue desired none in the earth but thee, My flesh faileth and my heart also, but God is the strength of my heart, and my portion for euer, hee will guide mee by his [Page 23]counsell, and afterward receiue mee to glory.

Miserable is the madnesse of many men, Madnesse to despise Christ. con­temning and despising him who is so pretious, and excellent, he alas Isa. 53.3.is despised and reiected, wee hide as it were our faces from him, wee esteemed him not, who hath borne our sinnes, who hath car­ried our sorrowes, who was wounded for our trans­gressions.

If the Captaines with their fifties 2. King. 1.10 were burnt with fire from heauen, because they misregarded Elias, if the 2. Kin. 2.24. little children were rent in pieces with Beares because they mocked Elisha, if 2. Sam. 12.31. the Amonites Citizens of Rabbah were put vnder sawes, and vnder yron harrowes, and vnder axes of yron, and made to passe thorow the bricke-kilne, who abused Dauids messengers: Heb. 2.3.How shall wee escape if we neglect so great saluation, if wee shall contemne him, who is so excellent, so worthie, and powerfull, the fountaine of felicitie and consolation. The ignorance of Christ is the cause wherefore hee is so dis-esteemed, and vilifi­ed. The woman of Samaria before she knew Christ, in her ignorance, she mis-regarded and mocked Christ, accounting him vnworthie of a cup of cold water; But when shee knew Christ, and the gift of God in him, that hee had the water of Life, then she left her businesse, and did ma­nifest Christ to her neighbours, declaring that he had told her all things, Ioh. 4.29. that he was the Christ; then she would haue giuen her heart to him.

The God of our Lord Iesus Christ, the Father of glory, giue vnto vs the spirit of wisedome, and [Page 24]reuelation through the knowledge of him, that the eyes of our vnderstanding may bee lightened,Eph. 1.17.18.that wee may know, what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints, and what is the exceeding greatnesse of his power towards vs, according to the working of his mighty power. God grant, that seeing wee who are weake and vnworthie, are deere to him, and Isa. 43.4. precious in his sight, that wee esteeming of him, because of his excellencie, may preferre him before all things.

CHAP. II. Christ most necessarie for vs.

OVr Sauiour who is most excel­lent in himselfe, Christ our King. hee is also most necessarie for vs; that he may bee our King to go­uerne vs, that hee may be our high Priest to reconcile vs to our God, our Doctour to in­struct vs, our Phisition to cure vs, our Pastour to feede vs, that he may be all in all to vs.

Christ is a King most strong, most wise, most holy, most louing, most liberall, a wonderfull King, an immortall and euerlasting King, Reue. 12.6. Isa. 9.7. Who ruleth all Nations, whose Kingdome shall haue [Page 25]no end,Heb. 7.2.and who is King of Peace and Righte­ousnesse.

A good earthly King is most necessarie, 2. Sam. 21.17 Hee is the light of the people, Lam. 4.20.he is the breath of their nostriles, hee is the life of the people, 2. Sam. 18.3. Macedo­nes se om­nes vnius Alexandri Spiritum ri­tum viuere affirmabant. Curtius lib. 9. cap. 5. Worth ten thousand of his subiects, yea the very Ethnikes, who were destitute of the light of Gods word, granted this: for the Macedonians affirmed, that they all liued by the spirit, or life of their King Alexander.

Where there is no King in a Countrie, it is manifest by proofe of holy Iudg. 17.6. & 18.1. & 19. Christ our King. Scripture, and by lamentable experience, that inspeakeable hurt and calamitie befalles that Countrie; then there is no good order, or decencie, but disorder and confusion, there is little Godlinesse or Pietie, but Idolatrie and Abomination; little Trueth or Honestie, but Robberie and Oppression; no Iustice or Equitie, but Murther, Blood-shed, and Desolation.

If there bee a necessitie of an earthly King, there is a greater necessitie of our Heauenly King.

I. To releeue and deliuer vs from the power of darkenesse, to acquire and purchase vs to him­selfe, who before remained vnder the thraldome of sinne and Satan.

Iesus Christ Iohn 3.8.the Sonne of God, who for this purpose appeared, that he might dissolue the workes of the Diuell; Tit. 2.14.And gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people to himselfe, zealous of good [Page 26]workes. Hee is a most happie Conquerour, and there is a great difference betwixt him, and all other earthly Conquerours.

1. Other Conquerours rather seeke their owne wealth and profit, then the good and com­moditie of those whom they subdue: But Christ hath a greater regard to our welfare and ease then to his owne.

2. Other Conquerours in their conquering, proceeded not so farre as they intended, neither subdued all those people whom they desired to subdue. But it is not so with Christ, Psal. 2.8. To whom is giuen the ends of the earth for his possession, he acquires to him, whom, and when he pleaseth.

3. When Conquerours vsually did acquire Kingdomes and Dominions, it was by the death of strangers or enemies: But Christ, he was con­tent to shed his owne precious blood, and by his owne Death, to bring life to all them that beleeue in him; for Act. 20.28. hee hath purchased the Church of God with his owne blood.

II. Our King when he hath releeued vs from the oppression and dominion of strong Enemies, he is very necessarie to defend vs, who are weake and infirme, but Ephes. 6.10. strong in the Lord, and in the power of his might; he must defend and preserue vs, from the old Dragon who is Reue. 12.17. wroth and maketh warre against vs continually, and mali­ciously assaults vs, labouring earnestly by all meanes, againe to bring vs into thraldome and miserable bondage, and so to endlesse paine and damnation.

III. To gouerne and order vs who are vn­ruly, who if wee were left to our selues, would Ezek. 34.5. bee scattered and dispersed, and deuoured of all beasts; who would destroy our selues, and Zach. 11.9. eue­ry one eate the flesh of his neighbour.

IIII. To bestow great benefits & fauours vp­on his people, who of themselues Reu. 3.17. are wretched and miserable, poore, blind, and naked.

Dauid was a powerfull King, Christ our King. 2. Sam. 19.9. and saued his people from the hands of their enemies, and deliue­red them from the tirannie of the Philistimes.

Solomon was a wise King, to whom was 1. King. 3.9. giuen an vnderstanding heart, to iudge his people, and that he might discerne betwixt good and euill.

Zedekias was a holy King, 2. Kin. 18.6. For he claue to the Lord, and departed not from him, but kept his com­mandements: So the Lord was with him, and hee prospered in all things he tooke in hand, and hee serued not the King of Ashur, for he serued the King of Heauen.

Moses was a louing Ruler, more desirous of the peoples safety, then of his owne eternall felicity.

Darius a bountifull and liberall King, Christ our King. who did giue of his Ezra 6.8.owne reuenewes, and of his owne tribute, expenses for the building of the house of God.

But our blessed King the Lord Iesus, is much more powerfull then Dauid was. Christ deli­uers his owne, that are on his side Reue. 17.14 called, and chosen and faithfull, from worse enemies; from sinne, from Satan, from the World, and from their owne corrupt affections.

Christ more wise then Solomon, who will iudge the World with equitie, and when Mat. 25.32. all nations shall bee gathered before him, hee will sepa­rate the good from the bad, he will giue vnto his owne an heauenly Kingdome, and an eternall in­heritance, an incorruptible Crowne of endlesse glory; as for the wicked, hee will adiudge them as cursed, to bee tormented in euerlasting fire prepared for the Diuell and his angels; with­out whom Ier. 10.8. all other Kings doe dote, and are foolish.

Hezekiah a holy King, yet hee was defiled with sinne, he wanted not his imperfections: But our heauenly King Heb. 7.25. is holy, harmelesse, vndefiled, separate from sinners, and made higher then the Heauens. Iesus Christ, more louing then Moses, hee indured shame, that his Saints might obtaine glory, he suffered death, and the paines of Hell, that his Elect might receiue life, and the vnspeak­able ioy of Heauen: wee should 2. Cor. 8.9. know the grace of our Lord Iesus Christ, that hee being rich, for our sakes became poore, that we through his pouer­tie might be made rich;Heb. 2.9.he through the suffering of death, did tast death for vs, that we might liue eternally with him in his glorious Kingdome.

It is written of Antonius Pius, Chro. Cari. lib. 3. that hee was louing to his subiects, Solus omnium principium sine ciuili sanguine fuit. He often times repeated that saying of Scipio, that hee rather desired to saue one of his owne Subiects, then to kill a thou­sand of his Enemies: yet out of question, he lost some of his Subiects in his warre against the [Page 29]people of Dacia, and in repressing some of the Germanes.

But Christ safely preserues all his seruants, Ioh. 17.12. none of them will bee lost, and hee deales most li­berally & bountifully with them, 1. Cor. 3.12 for he giueth all things to them, Ephe. 4.8.when he ascended vp on high, he led captiuitie captiue, and gaue gifts vnto men. Christ, Tit. 2.14. who gaue himselfe for vs, will not denie vs any thing profitable for vs.

Christ is most vnlike the Emperour Mauri­tius, who being auaritious, would bestow no money nor ransome for the redemption of his Christian souldiers, who therefore were cruelly killed by Caganus.

But our most liberall King, 1. Cor. 6.10. Hath bought vs with a great price, 1. Pet. 1.18.and we are redeemed, not with corruptible things, as siluer and gold, but with the pretious blood of his Christ, as of a La [...] [...] defiled and without spot.

Christ is a wonderfull King, f [...] [...]eath did not put an end to his reigne and go [...]rnment, as it doeth to all other earthly Monarches.

Hee is an eternall King, Christ our King. 1. Tim. 1.17. Now vnto this our King, euerlasting, immortall, inuisible, vnto God onely wise, be honour and glory, for euer and euer, Amen.

Seeing then Christ is such a great King, Ʋse. Iere. 10.7. Who would not feare him? the King of Nations, who is great in power, and to whom appertaineth the do­minion for euer: we should Mat. 10.28. feare him, which is able to destroy both soule and body in hell, wee Psal. 34.9.his Saints should feare him, for nothing wanteth to [Page 30]them that feare him, the Lyons doe lacke and suffer hunger, but they which seeke the Lord shall want no­thing that is good.

Seeing Christ is a most wise King, Psal. 149.2. Let all the children of Sion reioyce in their King. If the people of the Iewes came vp after Salomon their King, 1. King. 1.40.and reioyced with great ioy, so that they range with the sound of them when he was annointed; What great and vnspeakeable cause of ioy haue the true sub­iects of Christ to reioyce in him the Lord of the whole earth? Psal. 97.1.The Lord reigneth, let the earth re­ioyce, let the multitude of the Iles be glad.

Seeing Christ is a most holy King, we should studie with an earnest endeauour, 1. Pet. 1.15. So to be holy in all manner of conuersation, as he is holy. Men na­turally do imitate the manners of those that are in place of eminencie and authoritie. The ex­ample of the Prince is the greatest prouocation to doe good or euill.

If we be followers of Christ, 2. Cor. 3.18. and be changed into the same image; Luk. 2.52.as our King increased in wisedome, and in fauour with God and men; So shall we obtaine the fauour of God, and of good men, and increase therein. It is certaine that Ioh. 16.27. the Father himselfe will loue vs, because we loue Christ. And the Lords Saints will be of that disposition that holy Dauid was of, Psal. 139.22. As he hated them with an vnfained hatred, as his vtter enemies that hated the Lord: So he loued ardently all those that lo­ued the Lord, Psal. 16.3. his delight was in them.

The Persians, Plutarchus in praeceptis politicis, & Castellanus de officio re­gis. lib. 1. cap. 59. because of the vertues of their King Cyrus, and because of the benefits which they receiued from him, did not only affect and reuerence himselfe, but also for a long time after his death, they loued all those that were like to him in countenance.

Christians will not only loue their gratious King the Lord Iesus, but also those they will loue and tender, who are transformed into his glo­rious image.

Is our King so louing, so liberall, so wonderfull an immortall King, we should Psa. 2.11, 12.serue him in feare, and reioyce in trembling, We should kisse the Sonne least he be angry, and we perish when his wrath shall sud­denly burne.

If we in sinceritie shall serue him, and in hu­militie subiect our selues to our gratious King, of such vnspeakeable Princely loue and liberalitie, we may be assured that he will vphold, and de­fend vs against all crosses and calamities, for he will be vnto vs, Esa. 32.2. a hiding place from the winde, and as a refuge for the tempest, as riuers of water in a dry place, and as the shadow of a great rocke in a wearie land.

Accursed and vnhappie is the estate of all such as say, Luk. 19.14. & verse 27. We will not haue this man to reigne ouer vs; for when he commeth againe, in great power and glory, he will say, those mine enemies, who would not that I should reigne ouer them, bring hi­ther and slay before me.

Blessed and glorious is the condition of all, Who shall Math. 11.29take his yoke on them, and who wil­lingly [Page 32]shall submit themselues to his easie and happie gouernment, for he shall be such a King to them, who shall by his power deliuer and pre­serue them, by his wisedome rule and gouerne them, by his holinesse be a Patterne to them, by his loue hee will cheerish and comfort them: His liberalitie shall be constantly, wonderfully, and eternally extended vnto them; he shal bestow vpon them 1. Pet. 1.4. an inheritance immortall and vndefi­led, and that fadeth not, reserued in heauen for them.

Iesus Christ, Christ our high Priest. a most gratious high Priest, Heb. 5.2. who is able sufficiently to haue compassion on them that are ignorant and out of the way, Heb. 7.25.who is able also to saue them perfectly that come vnto God by him, see­ing he euer liueth to make intercession for them.

He is absolutely most necessary for vs, when he, Heb. 9.12. who by his own blood entred once into the holy place and obtained eternall redemption for vs.) 1. To appeare in the sight of God for vs. 2. To reconcile vs to God, (for 2. Cor. 5.19.in Christ God reconciled the world to himselfe:) 3. And to blesse vs with spirituall and heauenly blessings.

Aaron was a profitable high Priest to the Iewes, Numb. 16.7, 48. they murmured against God, his plague al­readie began among them: Aaron ranne into the middest of the congregation, and made an attone­ment for the people, and when he stood betweene the dead and them that were aliue, the plague was stayed.

Numb. 25.11. & Psal. 106.30. Phineas the sonne of Eleazer was iealous for the Lords sake, he stood and executed iudgement, therefore the Lord consumed not the children [Page 33]of Israel, and the Lord did giue vnto Phineas his couenant of peace.

Iehoshua Zech. 3.5. was a glorious high Priest, when a faire Diademe was set vpon his head, and he cloa­thed with pretious garments, and the Angel of the Lord stood by.

Our louing Master Iesus, is a high Priest more profitable to vs then Aaron was to the Iewes; he deliuered vs from the fierce wrath and indigna­tion of the Almightie, and from all those feare­full plagues which we iustly deserued, because of our disobedience and abhominations.

Christ more zealous then Phineas, Ioh. 2.17.For the zeale of his fathers house did eate him vp.

He is more glorious then Iehoshua was, not only in his owne Person, but also in all his faith­full seruants; for he will giue to each one of them a pretious Garment, and a faire Diadem; Reuel. 2.10. Euen the crowne of life, which shall not be taken from them.

Iesus Christ as he is our high Priest to appeare in the sight of God for vs, Col. 1.20. To reconcile vs to our God, and to set vs at peace with him, through the blood of his crosse: So also he is our propitiatory and meritorious sacrifice. Eph. 5.2. Christ hath loued vs, and hath giuen himselfe for vs, to be an offering, and a sacrifice of sweet smelling sauour vnto God.

Vnus Christus, idem Sacerdos, & Sacrificium, Alcui. lib. 3. de trinitate cap. 2.ve­niens ad nos, offerre pro nobis, quod sumpsit ex nobis, vt auferret a nobis quod invenit in nobis, pecca­tum. One Christ, the same one Priest, and one Sacrifice, comming to vs, offered for vs, which [Page 34]he tooke of vs, that he might take from vs, which he found in vs, viz. sinne and iniquitie.

Christ is both the Priest, the Sacrifice, and the Altar; the Priest, as he is both God and man: the Sacrifice, as he is man: the Altar, as he is God; and Ioh. 17.9. As for our sakes he did Sanctifie him­selfe, So he will Sanctifie all the Sacrifices which he shall offer to God, and make them acceptable to his heauenly Father.

Vse. Seeing therefore we Heb. 10.21. haue such an high Priest which is ouer the house of God, let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water.

By approching vnto such an high Priest, and by inioying the vertue of his Priesthood, we shall receiue many and great benefits.

For if the people of Ierusalem by the mini­stry of Iaddus their high Priest, Iosephus Antiq. iu­daic. lib. 11. cap. 8. were freed from great feare, and their worldly state bettered: If the wrath of a mightie enemie, euen of A­lexander the great (who came of purpose to de­stroy and spoile the citie) was mitigated and re­mooued, and sundry fauours and immunities was granted and conferred to the nation, while as the high Priest, being clad with his Priestly gar­ments, did come forth to salute that conqueror.

We by acknowledging and taking hold vpon our high Priest, Luk 3.7. Shall be deliuered from the wrath to come, from the displeasure and indignation of the Almightie, from the fearefull plagues and punishments due to sinne; and Rom. 5.11. Now wee may [Page 35]reioyce in God through our Lord Iesus Christ, by whom we haue receiued the attonement and reconci­liation. We shall haue great comfort in this life, and greater consolations in the life to come. By the Priesthood of Iesus we shall haue comfort in this life, to mitigate our troubles and temper them; but greater comfort in the life to come, for to abolish our troubles and remooue them, Reu. 21.4. God shall wipe away all teares from our eyes, and there shall be neyther sorrow, neither crying, nor death: Reu. 14.13.Blessed are they who dye in the Lord, euen so saith the spirit, for they rest from their labours, and their workes follow them. Simil. The consolations of this life are like the comforts wee receiue from the Moone to temper darknesse: But the consolati­ons of the life to come, are like the consolations which we receiue from the Sunne, which doth abolish and put away darknesse.

Thus by the Priesthood of Christ we shall be deliuered from the anger of God, from the curse of the Law, from the punishment of sinne, from the paines of hell. We shall be reconciled vnto the Almightie, we shall obtaine great fauours and priuiledges; grace and peace shall be multi­plyed to vs, his louing kindnesse better than life shall be continually extended to vs.

We stand in great need of Iesus to be our Do­ctor and Master, Christ our Doctor. that hee may instruct vs that are ignorant and vncertaine what to doe: in compa­rison of Christ the most learned among men should not Math. 23.10. be called Doctors, for one is our Do­ctor, euen Christ.

He is a Master of greatest wisedome, of grea­test power, of greatest diligence, of greatest pa­tience, of greatest loue, and a most willing Ma­ster and euerlasting Doctor.

He is a most wise Master, Ioh. 1.18. The only begotten Sonne, which is in the bosome of the Father, Col. 2.3.in whom are hid all the treasures of wisedome and knowledge.

First, Our Master as he deliuers most whole­some, most excellent and heauenly doctrine to his owne Disciples; so is he most powerfull and able to make them (albeit by nature they are dul­witted and foolish) to vnderstand and be capable of his profitable and high instructions. This is only proper to our great Doctor, for no other Master is of power to teach and instruct an idiote, according to the saying of the Wise man; Eccles. 22.7. Who so teacheth a foole, is as one that glu­eth a potshard together, and as he that waketh one that sleepeth from a sound sleepe.

Secondly, He is also a powerfull Master, be­cause he furnisheth strength and grace to his Dis­ciples, that they may practise his profitable pre­cepts. Those old men, who had beene ancient councellers to Salomon, did giue good counsell to Rehoboam, wherby his kingdome might haue bin established, 1. King. 12.7. and his people beene his seruants for euer: But they were not of power to cause Rebo­boam to follow their good aduise, for he for­sooke the counsell that the old men had giuen him, and followed the counsell of yong men, so his people rebelled, and his kingdome was rent from him.

Seneca a wise and learned man, hee taught his disciple Nero many lessons of temperancie, of honestie, of clemencie, but he could not mooue Nero to imbrace them, and continually to pra­ctise them in his life and conuersation; for Nero became cruell, deceitfull, most intemperate, and vicious.

But our blessed Master, as hee teacheth super­naturall knowledge, and heauenly lessons that leades to eternall happinesse; so hee giueth to vs power to conceiue them, and to beleeue them: further, hee giueth vs grace to practise them in our life and conuersation, to vse them rightly to his owne glory, the good of others, and to our owne saluation.

Thirdly, our Master is very willing and desi­rous to receiue disciples, of whatsoeuer estate, sexe, or condition they be; he inuites and calles vpon all, Mat. 11.29. Laert. in vita Dio­genis. Come to me, learne of me, ye shall finde rest to your soules. Antisthenes a Philosopher, he said to his schollers, abite, passe from me: Our blessed Master is most vnlike him, for hee is very willing and content to receiue all that in sin­ceritie and humilitie will come to him, hee al­lures all to come to him, that he may teach them the way of their saluation.

Fourthly, Christ is a most diligent Master, Christ our Doctour. Iere. 7.13. Hee riseth vp early; and speakes to his people; all the day long hee is content to instruct them, yee in the night hee will teach them, Psal. 17.3. He will prooue them, and so visit their hearts, Psa. 119.55.that they shall re­member his Name in the night, and keepe his Law.

The Apostle Paul was earnest, and diligent to instruct the Ephesians, For Act. 20.31.by the space of three yeeres, hee ceased not to warne euery one, both night and day with teares.

Christ, hee is a master of greater power and diligence, and very earnest to teach all Christi­ans the way to eternall happinesse.

Fiftly, Christ is a most patient teacher, for Rom. 9.22. if he suffer with long patience, the vessels of wrath prepared to destruction, will hee not suffer with longer, and greater patience, the vessels of mercy prepared vnto glory? He is patient in teaching vs, that of our selues are indocile, that are vn­ruly, that are vnthankefull; but let vs diligently take head, least we Rom. 2.4. despise the riches of his boun­tifulnesse, of his patience, and long-suffering.

Sixtly, Christ is a most louing teacher, for hee not onely instructs vs in the way of our saluati­on, but also he furnisheth, and bestowes vpon vs all things necessary.

Elisha was a louing master, it is certaine hee taught the children of the Prophets the know­ledge of God, further, 2. Kin. 4.38. He nourished them that dwelt with him, when there was a famine in the Land.

Christ, Ephes. 4.8. when he ascended vp on high, he gaue gifts vnto men, the gift of Knowledge, the gift of Prophecie, In vita A­risto. Gua­rino vero­nensi Au­thore. yea all giftes which wee inioy and possesse; Food, Raiment, Health, Riches, Honour, &c.

It is written of Aristotle, that he greatly loued and affected his schollers and disciples, princi­pally [Page 39] Callisthenes, and Theophrastus; and so great was his affection to Callisthenes, that for his sake hee suffered the wrath and indignation of Alex­ander himselfe.

The ardent loue of Christ toward his Disci­ples is vnspeakeable and admirable; he teacheth them, he nourisheth them, he hath suffered the curse of the Law, the heauie wrath of God, the torments of Hell, for the good of his Disciples that they may be deliuered; therefore hee giues them sufficient maintenance on this earth, and prepares an eternall Mansion of glory for them in the Kingdome of Heauen.

Seuenthly, Christ hee is an euerlasting Do­ctour, hee euer liueth to instruct vs, and this re­doundes to the great profit and vtilitie of all his Disciples. How profitable and expedient was it to Iehoash King of Iudea, that Iehoiada was his Praeceptor and instructour, for 2. Kin. 12.2. Iehoash did that which was good in the sight of the Lord, all his time that Iehoiada the Priest taught him: but Ie­hoiada waxed old, and was full of dayes, and died; after the death of Iehoiada, the King and the Princes left the house of the Lord God of their fa­thers, and serued Groues and Idoles, and wrath came vpon Iudah and Ierusalem, because of their trespasse. During the life time of Iehoiada, while he taught him, Iehoash liued honestly, but after his death he falleth to Idolatrie.

Iesus Christ hee saith truely of himselfe, Reuel. 1.18. Be­hold I am aliue for euermore, Amen. He liuing, in­structs vs, which is for our exceeding good, [Page 40] Psal. 32.8. For hee will instruct vs and teach vs in the way that we should goe, and will guide vs with his eye continually.

Seeing Iesus Christ is such a Doctour, Ʋse. who by his wisedome will remooue, or cure our foolishnesse; by his power, will supplie our weak­nesse; by his willingnesse, will helpe our vnto­wardnesse; by his diligence, will amend our sluggishnesse; by his patience, will beare with our peruersenesse; by his loue, will he couer the mul­titude of our infirmities, and bestow vpon vs the riches of his mercies; and seeing he euer liueth to teach vs the way of our saluation, it is our duetie most willingly to Mat. 11.29.learne of him, 1. Cor. 1.30.who of God is made vnto vs wisedome, and righteousnesse, and sanctification, and redemption; and that wee may make the better progresse in his heauenly and wholesome Doctrine, Isa. 2.3. Come and let vs goe vp to the Mountaine of the Lord, to the House of the God of Iacob, and hee will teach vs his wayes, and we will walke in his pathes.

Wee haue great neede of Christ to bee our Phisition. Christ our Phisition. to heale vs that are diseased, and Isa. 61.1. to bind vp the broken hearted.

The Lord may iustly say of vs, as hee said of the people of the Iewes, Isa. 1.6. The whole head is sicke, yea and the whole heart is heauie, from the sole of the foote vnto the crowne of the head, there is no­thing whole therein, but wounds and swelling, and sores full of corruption: they haue not beene wrap­ped nor bound vp, nor mollified with oyle.

Wee stand then in great need of Christ to bee [Page 41]our Phisition, hee is most expert, well furnished with all sorts of Medicaments, hee is a most Louing, most Humble, and a most happie Phi­sition.

First, hee is most expert, and of perfect know­ledge, and exactly knowes both the Nature, the Causes, and Remedies of all sickenesses and infirmities; hee knew what weakenesse and in­firmitie was in his seruant Peter, Ioh. 13.38. better then Peter himselfe.

Secondly, hee is well furnished with all sorts of Medicaments, for grace is the principallest Medicament, and salue for our soules; Iohn 1.14. The onely begotten Sonne of the Father, is full of grace and trueth; and obtaining grace from him who is the Fountaine of grace, we shall certainely find the trueth of his saying, 2. Cor. 12.9. My grace is sufficient for thee; sufficient to amend, or to mitigate all our infirmities.

Thirdly, Christ is a most louing Phisition, hee regards our health and happinesse, but seekes not our siluer, gold, or riches: Elisha freely hea­led Naaman of his Leprosie, 2. Kin. 5.16. and refused to re­ceiue a reward from him.

Christ, hee heales vs from the Leprosie of sinne, also hee heapes his benefits vpon vs, and bestowes rich rewards vpon his vnworthie crea­tures; and to procure our health, Christ was content to make the medicine of his owne heart blood: Fusus est sanguis medici, August. lib. 5. contra. haeres.& factum est Me­dicamentum phrenetici.

Fourthly, Christ is a most humble Phisition, [Page 42] Mat. 11.29. meeke and lowly in heart, esteeming of poore and ignoble men, who dwell in small cot­tages, as of the Noble and rich personages, who remaine in pleasant Palaces, Act. 10.34. For God is no accep­ter of persons.

Christ, hee is very vnlike that vaine Phisition Menecrates, Plutarch. in [...] who being but a man, stiled him­selfe god in his letter directed to King Agesi­laus: Yet that naturall wise King, offended at the presumption of that foolish man, wished him a sound minde, and a right iudgement.

Our Phisition being God himselfe, tooke vp­on him our nature, and in great humilitie cal­led himselfe Ioh. 3.13. & passim. the sonne of man.

Fiftly, Christ is a most happie Phisition, be­cause none of his patients did euer perish in their sickenesse, Mat. 11.15. For the blind receiue sight, and the halt goe, the lepers are cleansed, the deafe heare, the dead are raised vp; the most dangerous and deadly diseases which hee vndertakes, are suffici­ently cured and remooued.

And Christ hee most perfectly performes the duetie of a happie Phisition, which is (according to the iudgement of Asclepiades, one expert himselfe in that Art) Medici officium est, Cornel. Cels.vt cito, vt tute, vt iucunde curet, It is the duetie of a Phisition to cure speedily, surely, pleasantly.

Christ healeth the diseased quickely, because Mat. 8.16. he cast out the vncleane spirits with his word, and healed all that were sicke; Luke 4.39.when Peters wines mother was taken with a great fener, Christ, hee stood ouer her, and rebuked the feauer, and it left [Page 43]her, and immediatly she arose, and ministred vnto them. Christ hee healeth most surely, Psal. 103.3. for hee healeth all the infirmities of the godly: and most pleasantly, for in stead of their short paine, hee giueth eternall pleasure.

If it be said, that many find greefe and bitter­nesse, whiles the diseases of their soules are in curing.

I answere that it may be of trueth, Hieron. in Ier. for omnis medicina habet, ad tempus amaritudinem, sed postea fructus doloris sanitate monstratur, All sort of medicine for a time hath bitternesse, but afterward the fruit of that paine, is knowne by health; the greife and bitternesse is but mo­mentany: but the ioy and pleasure is eternall, which none shall take from them.

First, because Christ is such a Phisition, wee should looke to him with the eye of faith, that we may be healed.

The Iewish people being Num. 21.stung with fierie Ser­pents, by looking to the brasen Serpent were hea­led; so we by looking to Christ, shall be healed from the sting of sinne.

Secondly, is Iesus Christ such a Phisition? Vse. we should also frequently resort vnto him, that wee may receiue Phisicke for our sicke soules. Iohn 5.3. A great multitude of sicke folke, of blind, halt, and withered, came to the poole Bethesda to obtaine health for their bodies; albeit, of all the number one only was made whole at one time: we haue great cause to come to Christ, that wee may obtaine health for our soules, seeing all who [Page 44]earnestly require health, will receiue it from his mercifull hands.

If wee had such a feeling of the paine of the grieuous disease of our soules, Mar. 5.25. as that poore wo­man diseased with a bloody issue twelue yeeres, who suffered many things of many Phisitions; who had spent all her goods, and it auailed her nothing. If a sence of the paine of her body, mooued her with weakenesse, and wearinesse through many impediments, to touch Christs garment; let vs addresse our selues to come to our Sauiour. Mat. 9.12. The whole neede not a Phisition, but they that are sicke.

When wee are come to our Phisition, let vs with all reuerence honour him: The wise man counselleth vs to Ecclus. 38.1 honour an earthly Phisition, with that honour that is due vnto him, because of necessitie. [...] There is much more a necessitie of our heauenly Phisition, that we should honour him with all reuerence and submission.

Wee should trust in him whom wee honour; Asa the King of Iudah did very foolishly, who in the extremitie of his disease, 2. Chr. 16.12 sought not the Lord, but did cleaue to the Phisitions: but wee shall doe most wisely, if wee cleaue to our Phisi­tion when wee expect for all good from him, who is the fountaine and bestower of euery good gift, and heauenly blessing.

Thus looking to Christ, comming to him, ho­nouring him, and trusting in him, we shall ob­taine health from him, for Ezech. 18.32 Christ desireth not the death of him that dieth; and being restored [Page 45]to our health by our heauenly Physition, wee should shew our thankfulnesse towards him, as that Cripple did to Peter and Iohn, he followed them, Act. 3.8. He entred with them into the Temple prai­sing God.

The Graecians exceedingly honoured Hippo­crates, Plin. lib. 7. cap. 37. and esteemed him worthy of diuine wor­ship, because he foretold that the plague of pe­stilence was comming, and did send his disciples to helpe and support the diseased.

Our Physition he forewarnes vs of the wrath of God, and of his plagues, he auerts and stayes the iudgements of God, that they doe not seize vpon vs, he worketh our health, he procures our reconciliation with God, and our eternall salua­tion. What thankfulnesse should wee shew to him, with what honour should we adore him, how earnestly and willingly should wee follow him, praising and worshipping his glorious name for euer.

Iesus Christ Heb. 13.20.Who is the great Sheepheard of the sheepe through the blood of the euerlasting couenant, Christ our Pastour. he is most necessarie for vs, Ioh. 11.52. That he might gather together in one the children of God which were scat­tered,Ezech. 34.23, 25, 31.That he may feed them, and giue them peace, that they may dwell safely in the wildernesse, and sleepe in the woods, now the sheepe of Christs pasture are men, saith the Lord God.

Iacob he was a good sheepheard, he suffered great paines for the good of his sheepe; Gen 31.40. In the day he was consumed with heate, and with frost in the night, and sleepe departed from his eyes.

So Exod. 3.1. Moses, when he kept the sheepe of Iethro his father in law, he drone the flocke farre within the desart, to the end they might haue more plentie of foode.

Dauid was a strong and couragious sheep­heard, for 1. Sam. 17.34. when a lyon came and tooke a sheepe out of the flocke, Dauid went out after the Lyon and caught him, and tooke it out of his mouth, he smote the Lyon, and slue him.

The great Sheepheard of our soules is more painfull then Iacob, more carefull and prouident then Moses, more strong and couragious then Dauid.

Christ he Heb. 12.2. endured the crosse, and suffered con­tempt,Phil. 2.8.He humbled himselfe, and became obedient to the death, Psal. 23.2.He maketh his sheepe to rest in greene pasture, they shall not want; Luk. 15.4.He followeth the lost sheepe, he finds it, he layeth it on his shoulders with ioy, he carrieth it home.

Christ he is more strong then Dauid, he deli­uers vs from the diuell our aduersarie, 1. Pet. 5.8. Who as a roaring Lyon walketh about continually, seeking whom he may deuoure.

Let euery one of vs confesse in sinceritie, Vse. and pray feruently, saying, with the holy man of God, Psal. 119.176. I haue gone astray like a lost sheepe, seeke thy seruant, for I doe not forget thy commandements.

It is very manifest by proofe of continuall ex­perience, that there is an absolute necessitie of the foure elements for the maintenance of this our earthly life, but certainly we stand in greater need of the Lord Iesus, for the sustenance and [Page 47]preseruation of the spirituall life of our soules.

The element of the Ayre refresheth vs; it is the element of our breathing, and place of our Being.

The Water serues to cleanse and to wash a­way our filthinesse, and for many other good vses.

Fire or heate warmes vs, and prepares foode for the nourishment of our corruptible bodies.

The Earth beares vs, albeit, Rom. 8.22. It groneth vn­der vs, for the burthen of our sinnes; it nourish­eth vs, and doth carry thorow the secret veines thereof, the water of the Ocean, farre from man; it makes the salt and bitter waters of the Sea, to be sweet and pleasant to vs.

But Christ is much more needfull for vs; he doth refresh vs with ioy, with comfort, and with the light of his countenance, Ioh. 16.33. In him we haue peace, Act. 17.28.in him we liue, wee mooue, and haue our Be­ing; Christ purgeth vs,Reu. 1.5.and washeth vs from our sinnes in his blood, he warmeth our cold frozen hearts with the heate of his loue.

Eph. 2.12, 13, 19. We who were aliants and strangers from the co­uenent of promise, and we who were farre off, are made neere by his blood; we are no more strangers nor forreiners, but Citizens with the Saints, and of the houshold of God. Yea, 2. Pet. 3.10. When the Ele­ments shall melt with heate, and the earth with the workes that are therein shall bee burnt vp, and the heauens shall passe away with a noyse, and all things shall forsake vs: Euen then Christ Phil. 1.22.shall be vnto vs both in life and death aduantage, Col. 3.11.He shall [Page 48]be all, and in all things to vs; he will neuer leaue vs, Ioh. 14.3. He will receiue vs vnto himselfe, that where he is, there we may be also, remaining and raigning with him in eternall and vnspeakeable glory.

The consideration of this, Vse. that Christ is so necessarie for vs, To seeke Christ. should mooue vs, and vrge vs to seeke him first of all and principally, to seeke him diligently and carefully, to seeke him in time, to seeke him in the right place where he is to be found, to seeke him in feare and humilitie, to seeke him in truth and sinceritie, to seeke him continually and constantly.

First, We should seeke him principally, for if Math. 6.33. First we should seeke the kingdome of God (wee should seeke Him first and principally) Who is Ioh. 14.6.the way to that kingdome, and Mat. 25.34. who is the giuer and bestower of that kingdome.

Secondly, Let vs seeke Christ diligently, for so he seekes vs, as Luk. 15.8. a woman if shee lose one peece of siluer, doth light a candle, and sweepe the house, and seeke diligently till shee finde it. By our diligent seeking of Christ, we declare and testifie that we are the true Spouse of Christ, who desireth to be ioyned inseparably to her husband, Cant. 3.2. seekes him by night, and if shee finde him not, she riseth and goeth about in the Citie by the streets, and by the open places, and asketh the watch-men, and diligently seekes him whom her soule loues, till shee finde him and take hold on him.

Thirdly, Let vs seeke Christ in time, Isa. 55.6. Seeke yee the Lord while he may be found, call ve vpon him while he is neere; Let the wicked forsake his waies, [Page 49]and the vnrighteous his owne imaginations, and re­turne vnto the Lord, and he will haue mercy vpon him, and to our God, for he is very ready to forgiue.

The foolish Virgins sought Christ, but vn­timously; Math. 25.12. When the gate was shut, they cried, Lord, Lord, open vnto vs, but hee answered verily I know you not.

If we desire the Lord neere vnto vs, that so ti­mously we may seeke him and finde him, our ioy and our treasure, let vs labour to obtaine mel­ting and broken hearts, and sorrow full soules, be­cause of our grieuous sinnes and hainous tres­passes committed against so good a God, so kinde and so gracious a God for vs; Psal. 34.18. The Lord will be neere vnto them that are of a contrite heart, and will saue such as be afflicted in spirit.

Fourthly, When we addresse our selues to seeke Christ, let vs resort to the right place, and to the blessed companie of the godly people: Iohn he saw Reu. 1.13.Christ in the midst of the seuen golden candle-stickes, abiding with great maiestie, pow­er and glory. We should seeke Christ in that place, among that societie, where he promised to be present, in the Church, among the assembly of the righteous. Math. 28.20 Loe, I am with you alwaies vntill the end of the world.

Fifthly, Seeing Christ is so necessarie, it is our dutie to seeke him with holy feare and humility, as Iacob sought his fathers blessing; he feared Gen. 27.12. least he should haue beene cursed; with humilitie and feare he sought his blessing.

That happie woman Queene Ester, while shee [Page 50]was to seeke her owne life, and the life of her people from her husband King Ester 4.16. Asbuerus, re­membring her owne vnworthinesse and indigni­tie, and beholding the King his maiestie and glo­ry, with preparation, feare, humilitie and fasting, she came to the King, and made her humble sup­plication to him, shee found fauour in his sight, her request was granted vnto her.

Thus we seeking Iesus in holy feare, in humili­tie, with fasting, with preparation; wee shall finde him: we may draw neere to him while he holds vp the golden scepter of his mercy vnto vs.

Sixtly, Let vs seeke Christ in sinceritie for his owne sake, to glorifie and honour his holy name; not as the carnall Iewes, who sought Christ for their bellies, Ioh. 6.26. That they might be filled; wherefore Christ he reprooues them; but let vs with earnest studie seeke Christ, and labour to be like Nathaniel, Ioh. 1.47. True Israelites in whom is no­guile, so Christ shall accept of vs.

Seauenthly, If it bee profitable for vs to pray continually, it will bee profitable also to seeke Christ continually; Christi natiuitas sanctificat nostram, Bernard.eius vita instruit nostram, eius mors destruit nostram, Christs birth sanctifies our birth, his life instructs ours, and his death destroyeth our death. Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit, In vaine doe any labour to acquire vertues, who seeke them in any other place then in Christ.

When we by the grace of God are dutifully exercised in seeking of the Lord Iesus, we may 1. Thesse. 5.17. [Page 51]be well assured to finde him, Cant. 1.6. whom our soule lo­ueth, seeing it is his owne gracious promise, Math. 7.6. Aske and it shall be giuen you, seeke and ye shall finde, euen Christ himselfe, who is of greatest excellencie; in whom there is sufficiencie of all good, to be our King to deliuer vs, who naturally are in bon­dage; to defend vs that are infirme and weake of our selues; to gouerne vs, who are vnruly; wee shall finde him to be an high Priest, to make in­tercession for vs, who are guiltie; to reconcile vs to our God, who were his enemies; to blesse vs with spirituall blessings; we shall finde him our Doctor to instruct vs that are ignorant; our Phy­sition to heale vs that are diseased; our Pastor to feed vs, who are most indigent, to the great ioy of our hearts, to the eternall comfort of our soules, to our euerlasting happinesse.

CHAP. III. Of the Loue of Christ.

OVR blessed Sauiour, so excel­lent in his owne nature, so ne­cessarie for vs, he is also most louing and mercifull to vs. The vndoubted assurance, and the firme perswasion of his great loue and ardent af­fection towards vs, is the cause of our vnspeak­able [Page 52]ioy and consolation: Yea, the diligent re­membrance of this loue of God to his owne Saints, is the cause oft-times of their wonder and admiration; Psal. 40.5. O Lord my God, thou hast made thy wonderfull workes so many, that none can count in order to thee thy thoughts towards vs: I would declare, and speake of them, but they are moe then I am able to expresse.

Psal. 139.17. How deare therefore are thy thoughts vnto mee, O God! how great is the summe of them! If I should count them, they are moe then the sand: Eph. 3.18.Who may be able to comprehend what is the breadth, and length, and depth, and height: And to know the loue of Christ which passeth knowledge.

If the infinite loue of Christ towards his owne cannot be comprehended, Christs Loue. 9. Proper­ties. how can it be suffici­ently vttered or declared; Yet let vs remember for our comfort and instruction, that the loue of Christ towards his Saints is eternall, great, con­stant, sweet, wise, strong, manifest, a naturall loue, and a free loue.

First, His Loue eternall. Christs Loue is eternall, because he lo­ued vs before the world was made, he Eph 1.4.who chose vs, and Math. 25.34prepared a kingdome for vs before the foun­dation of the world, he also loued vs before the beginning of the world: But Christ chose vs, and prepared a kingdome for vs, before the foundation of the world. It is true then he lo­ued vs before the world was made, Eph. 1.11. euen he loued vs, and predestinate vs to happinesse from all eterni­tie, which worketh all things after the counsell of his owne will, to his glory, to our felicitie.

Secondly, Christs loue is very great, His loue tender. his af­fection wonderfull tender towardes his owne, Psal. 34.15. & 15.17. His eyes are vpon them, his eares are open to their crie, his heart pittieth them, his hand helpeth them, hee deliuereth them out of all their troubles, hee will neuer forget them; Isa. 49.15. Can a woman for­get her childe; though she should forget, yet Christ will not forget his Saints, for Cant. 8.6. he sets them as a seale vpon his heart, and a signet vpon his arme.

His loue is more tender and ardent, then the loue of parents to their children; Psal. 27.10. Though my Father and Mother should forsake me, yet the Lord will gather me vp, and be the God of my saluation; Ioh. 15.13.Greater loue then this hath no man, when any man bestoweth his life for his friends.

Some Mothers for the preseruation of their naturall life, haue killed their owne children, 2. Kin. 6.29 and did eat them; we reade of no Mother, who did giue her owne flesh to be food for her child, to saue his life in time of famine: But our most louing Sauiour did bestow his owne life, Iohn 6.51. And gaue his owne flesh for the life of the World, he was willingly content to die, that we might liue eter­nally with him in his happie Kingdome.

Thirdly, Loue con­stant. Christs tender loue is also constant and permanent, Iohn 13.1. Forasmuch as he loued his owne which were in the World, vnto the end hee loued them; Iam. 1.17.With him there is no variablenesse, neither shadowing by turning; Mal. 3.6.The Lord changes not, and the sonnes of Iacob are not consumed.

The great King of Heauen, is not as the mor­tall kings on this earth, who oftentimes will alter [Page 54]fection, and change their fauor to wrath and in­dignation; Ester 3.1. King Ahashuerosh did promote Ha­man, & exalted him aboue all his Princes, but short­ly after, in his wrath commandedEster 7.9.to hang him.

Who was in greater fauour with Alexander the great, Plutar. in vita Alex. then Clytus or Callisthenes? yet Clytus within a short space was killed, and Callisthenes tormented.

Who in greater credit with Solyman the Mag­nificient, Richard Knolles in the Tur­kish Hi­storie. fourth Emperours of the Turkes, then Abraham Bassa, whom Solyman made Vesier, which is the cheefe of all the Bassaes, and Pre­sident of his Councell, the greatest honour in the Turkish Empire, next vnto the Emperour himselfe? And to honour him yet more, hee deliuered him his priuate Signet, wherewith the Turkish Emperours neuer vsed to trust any but themselues; what hee commaunded was done, and whatsoeuer he did was taken for well done. He might without the Emperours know­ledge giue any office, yea, the gouernment of whole Prouinces and Countries vnto his fauo­rites; without whose companie Solyman was as one halfe dead.

Hee so possessed the Emperour, that many commonly said the soule of Solyman liued in A­braham. But quickly after, Abraham so much beloued and honoured, is brought in disgrace with Solyman, He in the Court was murthered by the commandement of the Emperour, and so became the scorne of Fortune, the lamenta­ble spectacle of mans fragilitie.

But whosoeuer shall attaine to that happi­nesse, as once to inioy the loue and fauour of Iesus, hee may certainely bee perswaded, neuer to loose the same; For Num. 23.19God is not as man that hee should repent, Rom. 11.29.and the gifts and calling of God are without repentance, Rom. 8.25.who shall separate vs from the loue of Christ, Esa. 42.3.hee will not breake the bruised reed, nor quench the smoaking flaxe, but bring foorth iudgement in trueth, who Heb. 5.2.will suf­ficiently haue compassion on them that are igno­rant, and out of the way.

Dilexit nos Christus dulciter, sapienter, fortiter, His loue Sweete. Bern. super Cant. ser. 20dulciter quod carnem induit, sapienter quod cul­pam vitauit, fortiter quod mortem sustinuit. Christ hath loued vs Sweetly, Wisely, Couragi­ously; Sweetly, because hee was clothed with our flesh; Wisely, because hee eschewed our fault; Couragiously, because he suffered death, that Heb. 2.4.through the suffering of death, by Gods grace he might tast death for all men.

Christ he loued vs Sweetly, when hee Phil. 2.7. being equall with God, tooke on him the forme of a ser­uant,Gal. 4.4.and was made of a woman, Rom. 1.3.our Lord was made of the seede of Dauid according to the flesh, 1. Tim. 3.16Without controuersie; great is the mysterie of god­linesse, which is God manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the World, and receiued vp in glory.

August. Is qui fecerat hominem, factus est quod fecit, ne periret, quod fecit factus est, homo suscipiendo, quod non erat, non perdendo quod erat. Hee who [Page 56]made man, hath become what hee hath made; least that which he hath made should perish; he hath become man, by taking that which he had not, not by loosing that which he had.

Christ hath loued vs Sweetly, who being e­quall with God in glory, did take vpon him our nature, andHebr. 5.1.was compassed with our infirmities, and was found in our shape, because hee loued vs so, he would worke that great worke of our re­demption.

King Achab 1. Kin. 21.30 when he went vnto the battell against the Aramites, he did change his apparell, vndoubtedly not of loue, but of feare.

Our Sauiour, Gene. 3.15. the seed of the woman, who was to breake the head of the Serpent, Phil. 2.7.hee made him­selfe of no reputation, and was made like vnto men, and was found in shape like as a man; his ex­ceeding loue and wonderfull affection, was the cause that mooued him to make such an ex­change, as to take our flesh, and giue to vs his righteousnesse.

Fiftly, His loue Wise. Christ hath loued vs most Wisely; for albeit, hee tooke vpon him our nature, yet hee was not defiled with our sinne, 1. Pet. 2.22. Christ did not finne, neither was there guile found in his mouth.

As that Serpent of brasse, which Moses by the direction of God lift vp in the Wildernesse, it had the shape of a Serpent, but not the ve­nome, nor poison of a Serpent; Yea, Num. 21.9.when a fierie Serpent had bitten a man, if he looked vp to the Serpent of brasse, he recouered and liued.

So Iesus Christ Iohn 3.14. became the sonne of man, that [Page 57]whosoeuer beleeueth in him should not perish, but haue eternall life.

He was clad with our nature, but not polluted with sinne, being Luk. 1.35. the holy Sonne of God, con­ceiued by the Holy Ghost, borne of the Virgine Mary.

Wee haue great comfort in this similitude, be­cause Christ being very God, is very man also in one person; wee haue greater comfort in the dissimilitude, because albeit Christ bee man like vnto vs, yet hee is no sinfull man as wee are; but is holy, harmelesse, 1. Pet. 1.19. the vndefiled Lambe of God without spot, 2. Cor. 5.21. which knew no sinne, that we should be made the righteousnesse of God in him.

Seeing the Sonne of God hath assumed our nature, he is a fit Sauiour to satisfie the Iustice of his Father, for that transgression and fault com­mitted by man; for it is agreeable to reason, that because man sinned against God, hee should al­so make satisfaction for sinne.

And seeing Christ was free from sinne, & the holy Son of God, not subiect to any inbred im­pietie, that is a greater comfort for vs; thereby we may bee assured whatsoeuer Christ suffered, it was for our sakes; Isa. 53.5, 6. Hee was wounded for our transgressions, hee was broken for our iniquities: the chastisement of our peace was vpon him, with his stripes we are healed; and the Lord hath laid vpon him the iniquities of vs all.

Christ our most holy high Priest, is not like the Leuiticall Priests; For Heb. 5.3.they were bound to offer for sinnes, aswell for their owne part, as for [Page 58]the peoples, because they were sinfull like the people: But Christ who is altogether free of sin, Heb. 9.26. Hath appeared once to put away sinne, by the sa­crifice of himselfe. Christ being without sinne, is most fit to make satisfaction for vs who are sinners.

Sixtly, our Sauiour loued vs Valiantly, be­cause he suffered death for vs, His loue strong. and that most wil­lingly, not by constraint or compulsion; Ioh. 10.18. No man taketh my life from me, but I (saith he) lay it downe of my selfe; I haue power to lay it downe, and to take it vp againe; And so 2. Tim. 2.10 hath abolished death, and hath brought life, and immortalitie vn­to light through the Gospel.

Quemadmodum infestum animalculum cui no­men vespa,Athanasius de Christi passione.cum impetit Petram, non eam laedit in­cursu, sed potius perdit aculeum, sic mors vehemen­ter falsa est incurrens vitam, quae est Christus Ie­sus, non enim potuit eum tenere mors, sed ipsa po­tius aculeum perdidit.

Like as that trouble some little beast called the Waspe, when it inuades a hard Rocke, it hurts not the Rocke by that onset, but rather looses her sting: So death was greatly deceiued by setting vpon life, which is Christ Iesus; for death could not hold him, but rather loose her sting; so that Christ saith triumphantly; 1. Cor. 15.55 O death, where is thy sting? O graue, where is thy victory?

Seuenthly, His loue manifest. Christs loue towards vs is mani­fest and apparent, not an obscure or hid loue; it appeares cleerely both by his words or stiles [Page 59]which he giueth vs, and by his workes which he did for vs; Christ saith to the godly soule, Cant. 4.9. & 5.2. My Sister, my Spouse, my Loue, my Done, my vndefiled, open to me, come to me; He calleth his people Psal. 94.5.his he­ritage, hisDeut. 32.9.portion, the lot of his inheritance; Zach. 2.8.He that toucheth them, toucheth the apple of the Lords eye; and Christ when he is speaking of any, who Math. 12.50shall doe his Fathers will, he saith the same is my brother, my sister, and mother.

All those stiles which Christ giueth to his owne, are louing and comfortable.

So the workes which he doth to them, they are very pleasant and profitable.

First, He awaites vpon our comming to him, and expects vs a longer time then 1. Sam. 16.12. Samuel did awaite for Dauid, when he was to anoynt him King ouer Israel; Reu. 3.20. He stands at the doore of our hearts and knockes; If any man heare his voice, and open the doore, he will come in vnto him, and suppe with him.

Gemina dulcedo suauitatis exuberat in pectore Christi, longanimitas in expectando, Bernard supra Cant.& facilitas in donando, Double sweetnesse of pleasure a­bounds in Christs heart, his patience, longani­mitie in awaiting for vs, his readinesse to giue gifts to vs.

Secondly, When we haue wandred and gone astray, and are as lost sheepe in the wildernesse of this world, he followeth vs, he seekes vs di­ligently while he finds vs, Luk. 15.5. he layeth vs on his shoulders with ioy, and brings vs home againe in­to the sheepe-fold of his obedience.

Thirdly, Because he loued vs, he hath suffered much paine for vs, more then Gen. 29.28. Iacob suffred for Rachel; 1. Ioh. 3.16. Hereby haue we perceiued his loue, that he layed downe his life for vs, Gal. 3.13, 14.and hath redeemed vs from the curse of the law, when he was made a curse for vs, that through him the blessing of Abraham might come vpon vs, that we might receiue the pro­mise of the Spirit through faith.

Fourthly, Because Christ loued vs, he hath fought valiantly to obtaine and purchase vs to himselfe; he hath fought more valiantly then Iosh. 15.17. Othniell did for Achsah the daughter of Caleb, whom hee gat to wife, with a field, and with a blessing: But Col. 2.15. Christ hath spoiled the Principalities and Powers, and hath made a shew of them openly, and hath triumphed ouer them in the crosse.

Fifthly, Because he hath loued vs, he hath pa­tiently borne with our infirmities, and did not forsake vs when we did offend him; Psal. 37.24. Though we fall, we shall not be cast off, for the Lord putteth vnder his hand; Psal. 103.13.As the father hath compassion vp­on his children, so hath the Lord compassion on them that feare him. Parents doe not reiect and despise their diseased and sickly children, but rather che­rish them and beare with them; the loue of Christ is more ardent, who beareth with our imperfections, and healeth all our infirmities.

Sixtly, Col. 2.13, 14. Christ hath forgiuen vs all our trespasses, and hath put out the hand-writing that was against vs, euen he took out of the way that obligatiō which was contrary to vs. Thus he dischargeth vs of a most dangerous debt, hee cureth vs of a most [Page 61]deadly disease, he preserues vs from a most cru­ell enemie, he deliuers vs from a most darke pri­son, he washeth vs from most filthy spots. That happie woman did euidently declare her great loue to Christ, while shee Luk. 7.38. did wash his feete with her teares, and did wipe them with her haire, and kissed them, and anointed them with oyntment.

But this is a greater demonstration of Christs loue towards vs, for that he hath washed vs vile and miserable sinners with his owne blood, from the filthinesse and pollution of our sinnes, and Reu. 3.18.anoynted our eyes with eye salue, that we may see; And 1. Ioh. 2.27. the anoynting which we haue receiued from him dwelleth in vs, and teacheth vs all things need­full for vs to know for our eternall saluation.

And as in loue he hath deliuered vs from the greatest euill, and hath discharged vs of the worst debt; so also in his incomprehensible fauour, he hath bestowed vpon vs the greatest good, and furnished to vs the most pretious and durable riches.

When as Augustus Caesar had of his owne ac­cord payed the debt of a Senator his fauorite, Macrobius, l. 2. Saturn. cap. 8. and had releeued him of that heauie burden, he was therefore renowmed and greatly praised; Yet he did not bestow a sufficient maintenance, whereupon his friend afterward might haue bin intertained, as he being aduertised of that mat­ter, did write to the Emperour, Mihi nihil, Thou hast giuen nothing to me.

But Christ as he hath releeued vs, of a most trouble some debt, by making satisfaction there­of; [Page 62]so further, hee will giue vs more pretious iewels, and more worthy rayment then Gen. 24.51. Eleazer Abrahams seruant gaue to Rebecca, and 2. King. 9.7. a better inheritance thē Dauid gaue to Mephibosheth: yea, Heb. 12.28. He will receiue from him a kingdome which cannot be shaken, but remaineth with vs for euer. So we may say, Col. 3.11. Christus nobis omnia & in omnibus, Christ is all to vs, and in all things.

This was a true signification of the loue of Euilmerodach King of Babel, toward Iehoiachin King of Iudah, for that Ier. 52.31. he lifted vp his head and brought him out of prison, he spake kindly to him, and changed his prison garments; he set his throne aboue the throne of his Princes that were with him in Babel, and he did giue him a continuall por­tion all the dayes of his life.

Christ hath giuen a more sure demonstration of his loue towards vs, who brings vs forth from a filthy prison, who speakes peaceably and com­fortably to our consciences, who changeth our prison, rent and polluted garments, who be­stoweth vpon vs Ioh. 16.13. the Spirit of truth which will leade vs in all truth, and Reu. 3.21.who will grant to vs, that we shall sit with Him, and with his Father in his throne, to praise and blesse his glorious name for euer and euer.

Thus the Loue of Christ, may be very mani­fest and well knowne to vs, by his awaiting for vs, who are lingring; by his seeking of vs, when we are wandring; by his taking paines for vs, who were fleeing and departing from him; by fighting for vs, for our Redemption; by suffe­ring [Page 63]vs who are infirme and weake; by forgiuing vs great debts, by bestowing vpon vs great be­nefits.

Eightly, Christs Loue is naturall, not forced; Naturall. Mich. 7.18, 19. He taketh away iniquitie, and passeth by the trans­gressions of his heritage, he reteineth not his wrath for euer, beeause mercie pleaseth him; He will turne againe and haue compassion vpon vs, he will subdue our iniquities, and cast all our sinnes into the bot­tome of the Sea: We may therefore (because Christs loue is naturall, and mercy pleaseth him) with assured confidence beleeue all his promises. Gratious.

If a couetous or auaricious worme, would promise vs great benefite, we might haue cause to doubt of the performance of that promise, feeing it is contrary to his nature to be liberall or beneficiall.

But Christ when he promiseth good things, we may be certainly perswaded that in due time he will accomplish and fulfill what euer he hath promised; for he doth Zeph. 3.17.quiet himselfe in his loue. His fauour is naturall to him. As it is naturall to a liuely fountaine, Simil. to giue forth her streames of wholesome water, and to the bright Sunne to giue light and heate where it shineth: So it is naturall to Christ, who is the true fountaine and well-spring of all blessednesse, and who is Mal. 4.2. the Sonne of righteousnesse, to refresh, enlighten, and giue health and grace to all his beloued Saints, where euer they remaine vpon this earth.

Ninthly, The Loue of Christ, Christs Loue free. is a most free Loue, no waies merited by vs; for it is extended [Page 64]to miserable, sinfull, vnworthy, and wretched creatures: Christ will cure our miserie, Hos. 14.5. heale our rebellion, he will loue vs freely, his anger will be turned away from vs, he will make vs happie for euer.

I will speake God-willing, Vse. of our naturall mi­serie and wretchednesse, in the next Chapter.

But first, propound the vse of this doctrine, viz. that we should loue Christ, who hath so loued vs.

Secondly, The euident signes, and some infal­lible tokens of those that loue Christ, whereby they may truly know whether they loue Christ their Redeemer or not.

Thirdly, Some comforts and benefits, which are prepared for all those that loue the Lord Iesus.

First, Loue Christ ear­nestly. it is our dutie to loue and affect our Sa­uiour with a most ardent and earnest affection; the faithfull soule, the true Spouse of Christ saith Cant. 2.5. I am sicke of loue; Great is her affection towards Christ, great will be the consolation she shall receiue from Christ; Cant. 2.4. He will bring her to the wine-cellar, his loue will be a banner ouer her, he will stay her with flagons, and comfort her with his apples, his fruit will be sweet and delectable vnto her mouth, his comforts will refresh her for euer. Let vs not preferre the loue of any worldly thing or earthly commoditie vnto the loue of Christ, for so did the Gadarens, from Luk. 8.37. whom Christ departed, whom he left in misery and bondage: But let vs Deut. 30.5. loue the Lord our God, with [Page 65]all our heart, and with all our soule, that we may liue; He that loueth his life better then Christ, shall lose it, and he that hateth his life in this world, shall keepe it vnto life eternall.

Secondly, The inward affection of our heart, Loue Christ o­penly. should appeare euidently, and be manifest to all, by the outward profession of our mouth; Math. 10. Who­soeuer therefore shall confesse Christ before men, Christ will confesse him also before his heauenly Fa­ther; whosoeuer shall deny Christ before men, him also will Christ deny before his heauenly Father which is in heauen;Mark. 8.38.Whosoeuer shall be ashamed of Christ and of his words among this sinfull and adul­terous generation, of him shall the Sonne of man al­so be ashamed, when he commeth in the glory of his Father with the holy Angels.

The good Emperour Iouianus, Theodoret Euseb. who was of excellent wit, and sound Iudgement, giuen to letters, and therewith well learned, he was a faithfull and sincere Christian; Insomuch that when the Apostata Iulianus, commanded that no Christian should bee a Captaine, neither should haue any charge or office in the warres. Iouianus pleasantly answered, that he made grea­ter account of the faith whereof he made pro­fession, then of any dignitie or honour he inioy­ed, and so gaue vp his charge: Yet afterwards hee was aduanced to great honour, euen with great ioy and applause chosen Emperour, and the Emperiall ensignes giuen to him. His loue to Christ, as it was intire and ardent, so he pub­likely with danger and losse for a time, professed [Page 66]the same, as many other Martyrs, the faithfull ser­uants of the Lord, who albeit Heb. 11.37. they were stoned, hewen asunder, albeit they were slaine with the sword, afflicted and tormented, yet did they ne­uer deny their Master, nor forsake their faith, but because of their great and inward affection, they publikely, constantly, and openly confessed their Lord, Heb. 4.14. bolding fast their profession; whose example should be a paterne to vs to loue Christ as they did, ardently and manifestly in the view and sight of all the world, and neuer to bee asha­med of such a good Master.

Thirdly, Loue Christ con­stantly. Wee should constantly loue Christ at all times, and neuer suffer our loue to decay, but that continually it be feruent, manifest, plen­tifull and constant. As the Hawke while shee is fit to catch the Prey and liuely to flee well, Perkins. shee is set on the hand of the King or Nobleman; Simil. but if shee be olde or dead, then shee is cast off, or to the dunghill: So wee when we loue Christ with alacritie and cheerefulnesse, then we are on Gods right hand, in his fauour and loue: But if wee die and decay in loue, we are in the readie way to be cast off and cast away. Our loue to Christ is like a little fire or flame: Then wee must not quench it, or cast water vpon it, for that puts it out; so our sinnes they bee as water, yea euery sinne that we commit is as a dish of water cast on the little fire of our loue, and by it we doe what wee can to extinguish and put out the fire of Gods grace; but we must doe as the Priests did, who according to the commandement of God, [Page 67]did keep the fire vpō the Altar, neuer let it go out, but fed it continually; Leu. 6.13. The fire (saith the Lord) shall euer burne vpon the Altar, and neuer goe out. So we must cheerish and preserue this fire of our loue, and carry wood to this fire daily and conti­nually: if we be like the Ephesians, Reu. 2.4. who left their first loue (as all are when we examine our selues throughly, we may soone perceiue a great and manifest decay of our loue) our Iudge will then Reu. 2.5. come against vs shortly, and will remooue our candlesticke out of his place, except we amend; and suffer vs to remaine in fearefull and comfortlesse darkenesse, and in ignorant blindnesse, destitute of the light of Gods louing countenance.

But let vs endeauour with great diligence, that wee may haue such an affection and loue to Christ, as Mary Magdalen had, who loued and honoured Christ in his life, and awaited on him at his death, and sought him diligently after his resurrection; Ioh. 20.15. to whom first he appeared, comfor­ting her, and directing her, to shew his resurrecti­on to his Disciples.

We reade of many women who were not enlightned with the knowledge of Gods word, Plutarch in Pomp. that constantly and firmely loued their hus­bands; Valerius Maximus. lib. 4. cap. 6. Hypsicrates wife to Mithridates a King of Pontus, did change her apparell, and follow­ed her husband thorow many difficult and dan­gerous waies, while he fled from Pompei, and was a great comfort to him in time of his trou­ble, during the space of his exile and banishment. Also Sulpitia, wife to Lentulus Crustelio, when as [Page 68]her mother Iulia did watch ouer her narrowly, and keepe her most diligently, least shee should follow her husband to Sicilia, banished by the Triumvers; notwithstanding taking to her worne and common cloathes, accompanied with two maides, forsaking her mother, who with alluring words (no doubt) promised her ease and rest, Ʋalerius Max. lib. 6. cap. 7. and good entertainment, she priuily came to her husband, neither refused shee to ba­nish her selfe, that her loue and fidelitie towards her troubled husband, might the better appeare. It is greatly to be feared, that (as the Math. 12.42. Queene of the South will rise in iudgement, and condemne the Iewes, for their contempt of Christ; so euen Ethnicke women will rise in iudgement with this generation, and condemne it for their cold affe­ction and disloyaltie to Iesus Christ, who offers to be the good husband of their soules: But let vs Math. 16.24. take vp our crosse and follow Christ, and for sake our selues. Let vs loue our heauenly husband most constantly, and adhere to him, most stedfastly affecting him, with a most tender, an earnest, a constant and a loyall affection.

Now forasmuch as the prophane worldly man, Signes to know who loueth Christ. will professe openly, and affirme boldly, that he loues Christ greatly: Yea, one would thinke a manifest wrong done to him, if his loue towards Christ were called in question, and he accounted as one that is Reu. 3.16. Luke-warme, neither bot nor cold, whom Christ will spew out of his mouth. And seeing that Ier. 17.9. the heart is deceitfull and wicked aboue all things, who can know it? I will briefely set [Page 69]downe some sure signes and tokens, whereby any may know assuredly whether they loue Christ rightly or not.

1. One that loueth Christ truly, Our re­membrance of Christ. will be mind­full of Christ continually, his first thought in the morning will be of him, his last cogitation in the euening will bee of him, in the day time, and night time hee will thinke vpon him, and neuer suffer that Christ slip out of his memorie, hee will say with the faithfull soule, the true spouse of Christ, Cant. 1.3. I will remember thy loue more then wine. The people of God in their banishment at Babylon, did Psal. 137.5. neuer forget Ierusalem, but remembred their Citie, and preferred it to their cheefe ioy, because of their loue to Ierusalem. If one loue earnestly the King of Ierusalem, he will neuer forget him, but alwayes remember him with intire affection, and heartie thankesgiuing. Our de­light in his Word.

Secondly, if thou loue Christ in sinceritie, thou wilt delight in his word greatly, and re­ioyce to heare him speaking to thee, thou wilt say; Cant. 2.8. It is the voyce of my welbeloued; Iohn 10.4.The sheepe of Christ know his voyce, and follow their Sa­uiour, but they flee from a stranger, because they know not his voyce. Thou wilt take great pleasure to heare him speake to thee, (for he Isa. 61.1. will preach good tidings to thee, libertie to thee that art cap­tiue, the opening of the Prison to thee that art bound, he will preach the acceptable yeere of the Lord to thee, to comfort thee that mournes) and proclaime peace, and reconciliation to thee who by nature was his enemie.

Thirdly, Our desire of a com­munion with him. whosoeuer loueth Christ as they should do, they will desire earnestly to haue soci­etie and communion with Christ, yea, to possesse Christ, and to bee possessed by him, that they may with feeling and experience testifie Cant. 2.16. my beloued is mine, and I am his, and to attaine to that fellowship and communion, they will bee content to suffer great paines, and to bestow great charges and expenses.

Schechem, Gen. 34.12. when his heart claue vnto Dinah the daughter of Iacob, while hee longed for her naturally, did aske her in Marriage; He said vn­to her Father, and to her Brethren, let mee finde fauour in your eyes, grant me my request, and I will giue you whatsoeuer yee appoint mee, aske of me a­boundantly, both dowry and gifts, and I will giue as ye appoint mee, so that yee giue mee the maide to wife; and for her sake he suffered incision in his flesh, and he deferred not to be circumcised, because he loued Iacobs daughter.

Who so loueth Christ spiritually, with an ear­nest and tender affection, to the end they may possesse Christ, and inioy the pledges of his pre­sence, they will bee content willingly to bestow expenses, and to indure paines, yea, to suffer death, that they may obtaine him, Ioh. 11.25. Who is the resurrection and the life.

Fourthly, Obedience to his com­mande­ments. obedience to the commandements of Christ, is a most sure argument of a Christi­ans affection towards Christ; Ioh. 14.15. If yee loue mee (saith he) keepe my Commandements. Dathan and Abiram loued not Moses, for when he the Ruler [Page 71]of the people sent for them, they disobeyed and answered, Num. 16.12. Wee will not come vp; therefore they went downe aliue into the pit, a [...] the earth couered them.

Dauid loued the Lord tenderly; Psal. 116.1. Therefore hee made hast, Psal. 119.60.and delayed not to keepe his Com­mandements.

Fiftly, if thou loue Christ, Our sor­row for his his disho­nour. thou wilt be great­ly grieued and discontented, when any disho­nour or indignitie is done to him. Abishai the sonne of Zeruiah did carrie great affection to Dauid, for when Shimei came out, cursed and iuiured Dauid, Abishai was offended, and 2. Sam. 16.9 said vnto the King, what doeth this dead dogge curse my lord the King? let me goe, I pray thee, and take away his head.

Many and great benefits will they receiue who loue Christ dutifully; Hee that loueth me, Iohn. 14.21.shall bee loued of my Father: hee will bestow his louing kindnesse and fauour vpon them. The fa­uour of God is most profitable, most pleasant and permanent. If the fauour of an earthly King Pro. 19.12. bee like the dew vpon the grasse, that will refresh one, and increase his estate in Worldly goods; the fauour of the Heauenly King will bee much more profitable; Psal. 30.5. In his fauour is life. Gods fa­uour is most pleasant, and so most to bee desired, which made Dauid thus to pray; Psal. 4.7. Lord lift vp the light of thy countenance vpon vs, (God giue vs thy fauour and louing kindnesse.) Thou hast giuen mee more ioy of heart, then others had, when their wheat and wine did abound. His fauour is perma­nent [Page 72]and not alterable; Mal. 3.6. I am the Lord (saith he) I change not, and therefore yee sonnes of Iacob are not consumed; And seeing Rom. 11.29. the gifts of God are vnchangeable, and without repentance; Num. 23.19God is not as man, that he should repent. Our Heauenly King is not like an earthly King, for oftentimes it commeth to passe, that a mortall King will change his affection, and alter his loue, as Esther 7. Aha­shuerus did to Haman, as before was specified.

Orontes sonne-in-law to King Artaxerxes, Plutarch. in apo. reg. hauing experience of the changeablenesse of the affection of great Princes, being reiected of the angry King, and condemned; Like as (said hee) the fingers of those who did accompt, somtimes were placed for a great number, at other times for a small number (for in old times, men vsed to make their accompts with their fingers, as now they doe with counters:) so the friends of Kings, while they inioy the fauour of Kings, they may doe great things to helpe themselues and others; but when they are in disgrace with their Prince, they may doe very little for their own releefe. It is better therefore to trust in the Lord, Psal. 118.9. Then to haue confidence in Princes; his fauour is steadfast, and permanent, hee himselfe is alwayes present with his owne, Heb. 4.16. To helpe in time of neede.

Iacob a louing father; Gen. 37.3. Hee loued Ioseph, and made him a coate of many colours, but hee could not continually bee present with him, to haue defended him from the enuie and fury of his brethren.

Dauid a louing Prince, and well minded to­wards [Page 73] Abner, 2. Sam. 3.20vnto whom hee made a feast, yet he could not euer accompanie him, to saue him from the sword of Ioab, but whom God fauours hee will at all times bee present with them, Psal. 91.15. He will bee with them in trouble, bee will deliuer them and glorifie them.

Secondly, if wee loue Christ, Rom. 8.28. Wee know that all things worke together for the best vnto vs; the troubles, afflictions, and calamities of this life will worke to our good. Martyr in Rom. cap. 8. This they doe not of their owne strength or nature, but by the appoint­ment of God: for if earthly Phisitions can so temper poison by their art, that they will make it to procure the health of a mans bodie; It is no merueile although the most wise God, so temper our crosses and all our afflictions, as to make them to redound to the weale and profit of those who loue him.

Thirdly, if wee loue Christ, we shall be be­loued of him, and Psal. 127.2. surely hee will giue rest to his beloued; after our paines, trauell, and miserie, we shall inioy peace, rest, and tranquilitie. Nao [...] Ruth. 3.1. said vnto Ruth, my daughter shall I not seeke rest for thee, that thou mayest prosper: Christ will say vnto that soule that loueth him, I will seeke rest for thee, that thou mayest prosper eternally.

Fourthly, Iohn 14.24. he that loueth me (saith Christ) I will loue him, and shew my owne selfe vnto him; yea hee will giue his owne selfe vnto him, for the price of his redemption, hee will purge him, honour, and blesse him.

Let Ephe 5.2.vs walke in loue, Vse. euen as Christ hath loued [Page 74]vs, and hath giuen himselfe for vs, to be an offering and a sacrifice of sweet smelling sauour to God.

Now Reue. 1.5.vnto him that loued vs, and washed vs from our sinnes in his blood, and made vs Kings and Priests vnto God, euen his Father, to him bee glory and dominion for euermore, Amen.

Thus of the manner how wee should loue Christ, viz. greatly, openly, constantly; also of the signes shewing our affection to him, viz. our remembrance of him, our delighting in his word, our desire of communion with him, our obedience to his precepts, our griefe and discon­tentment at his dishonour: further, of our com­forts when we loue him; we shall get Gods fa­uour, all things shall turne to our good, wee shall get rest, peace, puritie, protection, his blessing, honour, and eternall happinesse. Wee will next speake of the freenesse of his great loue towards miserable man.

CHAP. IIII. Christs free loue to miserable man.

THis incomprehensible loue of Christ is most free, no way of our deseruing, for it is extended to miserable, sinfull, vnworthy, and wretched creatures: We in­deede are Reuel. 3.17. poore, naked, blind, miserable, and [Page 75]wretched, & that by our default & procurement, for God at the beginning, Gen. 1.26. He made man in his owne image, according to his owne likenesse, & in rigteousnes, and holines, [...], man was the image & workemanship of God. Exem­plumque Dei quisque est in imagine parua, Nazianz. Manil. euery one is the example of God in a small image; so we were all at the beginning, but wee did not a­bide in the state of our creation; wee lost our happinesse by our owne sinne and defection, and so wee became weake, mortall, vile, vnhappie, sinfull, and miserable in our bodies, soules, and in our actions.

Our bodies Gen. 3.19. are dust and earth, The misery of the bodytaken out of the earth, and which shall returne againe thereto: Corpus materia est malitiae, our bodie is a matter of naughtinesse, Corpus est volutabrum, Hilarius. Ambros. in Lucam. August. lib. 2. confess.& diuer­sorium peccatorum, our body is a wallowing place, and lodging of sinnes: Corpus est puteus caeno ac miseria tantum scatens, our body is a pit full of clay, filthinesse, and onely miserie, it is be­come cadauer sensibile, sepulchrum portabile; a sen­sible carion, a portable sepulchre: the beginning of our body is filthinesse, the perfection thereof is weakenesse, the end thereof is rottennesse. It is called saccus stercorum, esca vermium, a sacke of filthinesse, a baite and food of the wormes.

The soule of man much more pretious and excellent then the body: Of the soule. when we consider the faculties, and the best ornaments thereof, wee may soone perceiue them (as they are meerely naturall) to bee exceedingly defaced and de­praued, [Page 76]in so much that the reason and vnder­standing it selfe (which is as needfull for our safetie and tranquilitie, Plutarch. in moral. as the anchore is to the Ship, and as pleasant and profitable to vs, as the Sunne is to the World; without the Sunne, al­beit, there were other planets and Starres, there would remaine but darkenesse; and without rea­son, albeit, there were other senses and powers, there would remaine but bruitishnesse. This our vnderstanding is first obscured and darkened; 1. Cor. 2.14. So that the naturall man, perceiueth not the things that are of God, for they are foolishnesse to him: Secondly, it is so feeble and weakened, that all the trauels and labours of the wisest (without the assistance of Gods holy Spirit) cannot in­crease the light, the knowledge and the strength thereof; 1. Cor. 3.7. Neither is he that planteth any thing, neither hee that watereth, but God that giueth in­crease: Thirdly, it is so corrupted and vitiate, that it would Isa. 47.10. deceiue vs, and cause vs rebell against God, with those Babylonians; 1. Cor. 8.1. It would puffe vs vp, and not edifie vs; Iere. 4.22.It would make vs wise to doe euill, but haue no knowledge to doe well, yea, the best effect thereof would be trouble and vex­ation; Eccles. 1.18. For in the multitude of wisedome is much griefe, and he that increaseth knowledge increaseth sorrow.

Such then being the vanitie and miserie of the vnderstanding, The vanitie of the will. how great is the vanitie, and mi­serie of the will, and of the affections, which ought to bee gouerned and directed by the vn­derstanding.

The will of man so differs from the will of God, as the Ionick Idiome or Language, Simil. which is inlarged, differs from the Atticke Idiome, which is contracted.

It is Gods will that we conteine our selues within the limits of reason, but our will is to passe ouer and transgresse the bounds appoin­ted by God, yea, our will is direct contrary to the Lords will; his will, is holy and heauenly, our will is wicked and earthly; Rom. 12.2. The will of God is good, acceptable and perfect; our will is euill, per­uerse and imperfect.

It is the Lords will, 1. Pet. 1.15. That we be holy in all man­ner of life and conuersation, as he which hath called vs is holy; But Rom. 3 9. we are all vnder sinne, we haue all gone out of the way, wee are all vnrighteous, and made altogether vnprofitable. It is Gods will that we be true and faithfull, Reu. 19.11. as he is called faithfull and true, and iudgeth righteously; but Psal. 116.11. all men are lyers, false and deceitfull by nature. God willeth vs to be 1. Pet. 29. a Royall Priesthood, a free people, his own children, brethren and sisters to Christ Iesus; but Rom. 6.17. we haue beene seruants to sinne, slaues to our vile affections, and vassals to Satan. It is the Lords will, 1. Cor. 3.16. That we should be the Temple of God, and that his good Spirit should dwell in vs; but we haue be­come Luk. 19.46. a denne of theeues, a receptacle of foule spirits. It is the Lords will, Hos. 14.7. that we should be as the Oliue trees spreading our branches in beautie, within his garden; but we Isa. 7.23. are as bryers and thornes, worthy to be cast into euerlasting fire. It is the Lords will, that 1. Cor. 3 9. we should be his husban­drie [Page 78]or field to bring forth fruit in the appointed season.

But alas in vs Iob 31.40.thistles do grow in stead of wheat, and cockle in stead of barley; we are a barren and vnprofitable husbandrie, Heb. 6.8. iustly to be reprooued, very neere vnto cursing; whose end (except wee timely and seriously repent) is to bee burned. It is the Lords will that we should be his Isa. 5.2. fruitfull Vineyard, to bring forth grapes, and to be his plea­sant plants; but wee haue brought forth wilde grapes; hee looked for iudgement, but behold oppres­sion; for righteousnesse, but behold a crying. It is the Lords will that we 2. Tim. 2.20. should be vessels of gold and siluer vnto honour in his house, but wee haue beene vessels of wood and earth vnto dishonour. It is the Lords will 2. Cor. 11.2. that wee be prepared to bee presented as pure Virgins to him, that he may be our husband, Hos. 2.19. to marry vs vnto himselfe for euer, yea to marry vs in righteousnesse and iudgement, in mercy, in faithfulnesse, and in compassion: but wee forsaking our most wise and most louing husband, the guide of our youth, the giuer of all our good, Ezech. 16.26. wee haue committed fornication with his enemies, wee haue increased our whoredomes, Hos. 2.5.we haue done shamefully and foolishly, and haue played the harlot with the world and with sinne, and iustly haue we deserued his wrath and indignation, shame, po­uerty and destruction; Psal. 63.27. For the Lord destroyeth all them that goe a whoring from him; Simil. yea wee wholy gain-stand the good will of our God. And as the planets are mooued with a motion, which is contrary to the moouing of the Vniuerse: so [Page 79]also our nature, and the whole course of our life is directly repugnant to his most holy comman­dements.

We haue then good cause to renounce our owne wicked and peruerse will, Vse. and to pray with the Prophet; Psal. 143.10.Teach me O Lord to doe thy will, for thou art my God, let thy good Spirit leade me vnto the land of righteousnesse, Phil. 3.13. for it is God which wor­keth in vs both the will and the deed, euen of his good pleasure; we haue cause at all times to say with our Sauiour; Math. 26.39. O my Father, not as I will, but as thou wilt so be it done.

Concerning our affections (which inseparably abide with vs, Of our af­fections. which no thing can remooue from vs) as cleerely appeareth by experience, and that speech of that worthy Emperour, Antoninus Pi­us. Permittite illi vt homosit, nam ne­que Imperi­um, neque Philosophia tollet affe­ctus. Eras. lib. 6. Apoth. Nec madida ebrietas, nec mihi sicca placet. Chrysost. in Ioan. Plutarch. in Moral. For when as his adopted Sonne Marcus Aure­lius, did heauily lament the death of his Tu­tor, and the Courtiers assayed hastily to miti­gate his griefe and sorrow; the Emperour said, suffer him to be a man, for neither the Empire, neither Philosophie, will take away his naturall affections.

These are to vs a sort of drunkennesse, for to distemper and annoy vs.

These are to vs as a heauie burthen, pressing vs downe, & hindering vs, from running the race of our spiritual Iourney. Our affections are tovs, as a mightie tempest, and vehement winde is to the Sea, which make it troublous, & very dangerous. These are like an euill and watry humour, falling downe from the head vpon the eyes, and hinde­ring [Page 80]the sight. These are like the poisonable cup of Circes, that suddenly transformed men: These are to vs naturally, as the Nations and Ca­nanites were to the Iewes, Iosh. 23.13. a snare and destructi­on to vs, as a whip on our sides, and thornes in our eyes, withdrawing vs from doing good, vrging vs to doe euill, so to bring vs to miserie and wretchednesse.

Seeing then such is the condition of the body and soule, Psal. 39.5. surely euery man in his best estate, is altogether vanitie, Psal. 62.9.the chiefe men are liers: to lay them vpon a ballance, they are Psal. 90.15.altogether lighter then vanitie, Psal. 90.15.they are as a dreame, and as the shadow of a dreame; a shadow is a vaine, a weake, a darke, [...]. Pind. and a backeward thing, fleeing from the Sunne, and from the light; when the Sunne is in East, the shadow enclines to the West, and when the Sunne is in the West, the shadow tendeth to the East: So in man there is vanitie, weaknesse, darknesse, peruersenesse, and backwardnesse, a rebellious and deceiuing heart, declining and de­parting from the liuing God.

If then the fountaine be bitter, the water flow­ing therefrom, can not be sweet; if the tree be e­uill, the fruit cannot be good; If a man be so peruerse and corrupt, So Gen. 6.5. that all the imaginati­ons of the thoughts of his heart be only euill continu­ally, his actions and deeds will be as his thoughts, wicked and vicious. Rom. 3.12. There is none then, who of himselfe, Innocen. de vilit. cond. hum. by his owne nature (the Apostle speaketh truly) that doth good, no not one; But Agit praua, quibus offendit Deum, offendit proxi­mum, [Page 81]offendit seipsum, agit turpia quibus polluit fa­mam, polluit personam, polluit conscientiam; agit vana quibus negligit vtilia, negligit necessaria, fit cibus ignis qui semper ardet & vrit, inextinguibi­lis; esca vermis, qui semper rodit & comedit immor­talis; massa putredinis, quae semper foetet & sordet: A man doth wicked things, wherewith he of­fends God, he offends his neighbour, he offends himselfe; he doth filthy things, wherewith hee defileth his good name, he defileth his person, he defileth his conscience; he doth vaine things, whereby hee neglects profitable and necessarie things; hee becommeth the foode of an vn­quenchable fire, which is euer burning and con­suming, a baite of a neuer dying worme, which is euer gnawing and deuouring, a very masse of rottennesse, that at all times is filthy and stinking. Iob 4.8. He that will plow iniquitie and sowe wickednesse, shall reape the same, with the blast of God he perish­eth, and with the breath of his nostrhils he is consu­med.

All mankinde is subiect to a three-fold miserie, according to the iudgement of an Ancient. First, we are readily seduced. Secondly, we are vnable to obey God. Thirdly, Bernard serm. 8. we are weake and in­firme to resist tentations. If we would discerne betwixt good and euill we are deceiued; if we assay to doe good, we are soone wearie of well-doing; if we preasse to withstand euill, we are ast downe and vanquished; Hos. 13.9. Our destruction is of our selues, our helpe and deliuerance is of God, and in him.

Further, the remembrance of the place where we haue bin, where we are presently, and whither wee goe naturally, may be an occasion to shew to vs our basenesse, and to aggranate our wret­chednesse. Bernard. Considera vnde venis & erubesce, vbi es & ingemisce, quo vadis & contremisce; Consi­der from whence thou commest, and be asha­med; and where thou art (that thou remainest in Meshech, and dwellest in the tents of Kedar) thou mayest sigh; Psal. 120.5. whether thou goest, and be afraid.

Yet notwithstanding of our miserie, vanitie, and deformitie, of our weaknesse, foolishnesse, and filthinesse, of our cortuption, peruersenesse, rebellion and wickednesse; it hath beene the good pleasure of our glorious and blessed Saui­our, freely of his owne accord, to loue and af­fect vs a Zeph. 2.1. people not worthy to be beloued; and if we shall embrace his tender and free loue, euen he who in his owne due time will Act. 1.6. restore the Kingdome to Israel, he will also restore to vs all those gifts and graces which we lost by sinne; we shall be conceiued Ioh. 3.5. of the spirit, and the wombe of Gal. 4.26.our mother the Church; we shall be Ioh. 1.13.borne not of blood, nor of the will of the flesh, but of God, who is our Father in Christ, and we shall be 2. Cor. 3.18.changed in­to the same image of the Lord, from Glory to Glory, as by the Spirit of the Lord; he will make vs his owne habitation; He Reu. 3.20.will come in vnto vs, and suppe with vs, we shall be 1. Cor. 3.16.the holy Temple of God, in whom his Spirit dwelleth; Hee will make vs, 2. Tim. 2.20.vessels of gold and siluer appointed to honour; and [Page 83]allRom. 6.13.our members as weapons of righteousnesse vnto God; and because Psal. 119.73his hand hath fashioned thee, he will giue thee vnderstanding, that thou maiest learne his commandements; Iob 33.30.He will turne backe thy soule from the pit, to be illuminate in the light of the liuing; he will enlighten thy darke vnderstan­ding, strengthen thy weake vnderstanding; and renue thy corrupt and vitiat vnderstanding; he will so conforme our wicked will, to his holy will, that we Ephes. 2.3. shall not fulfill the will of our flesh, neither that, Eph. 5.27.we be vnwise, but shall know what the will of the Lord is, as the seruants of Christ, do­ing the will of God from the heart; further, he will moderate and rectifie our crooked affections, and Col. 3.2. set them on things which are aboue, and not things which are on the earth, so that they shall be estee­med not earthly but heauenly; Bernard. as a small drop of water poured into a great quantitie of wine, loo­seth the nature of water, Simil. and hath both the co­lour and taste of wine; so are our affections chan­ged by Christ; they will be rectified and ruled by him, and become holy and heauenly, Simil. accor­ding to his will; Christ will not remooue our affections, but direct them: As one who is of purpose to breake a horse of a good kinde, will not labour to take from him his swiftnesse, strength, and courage, but to tame him, and fit him for the seruice of the owner; So Christ will not take our affections from vs, but conforme them to his will, for Gods glory, the good of others, and our owne saluation; then thy grea­test sorrow shall be for thy sins; Zech. 12.10. When thou shalt [Page 84]looke vpon him, whom thou hast pierced; thy most ioy shall be in the crosse of Iesus, whereby the world is crucified vnto thee, and thou vnto the world; thy greatest feare shall be like the feare of Ioseph, least Gen. 39.9.thou sinne against God; thy most feruent loue shall be set vpon Christ; that 2. Cor. 5.14.loue shall so constraine thee, Phil. 3.20.that thy conuersation shall be with him in the heauen, and thou Rom. 13.14. shalt haue no thought for the flesh, to fulfill the lusts thereof, but shalt be Eph. 5.1.a fol­lower of God, as a deare childe in all thy actions, and walke in loue with Christ, Tit. 2.2.denying vngodlinesse and worldly lusts, liuing soberly, iustly, and godly, in this present world; Heb. 12.2.looking vnto Iesus the Au­thor and finisher of thy faith, who gaue himselfe for thee, to redeeme thee from all iniquitie; and will bestow vpon thee many and excellent blessings.

A few number thereof, I am now God willing to lay before thee, that by thy meditation on them, thou maiest readily receiue Christ, offering himselfe with his mercies, so graciously to thee.

CHAP. V. Christ giueth his Spirit.

AMONGST many innumerable and vn­speakable benefits, Christ gi­ueth his Spirit. which Christ of his vndeserued fauour, will vouch­safe vnto his owne seruants, I will re­compt these for the present: He will giue his Spirit, life, health, wisedome, foode, cloathing, [Page 85]riches, libertie, ioy, honour, peace, grace, his blessing, yea, himselfe for to bee a husband to all those, who will willingly, and rightly receiue him.

First, Christ will giue to his owne his holy Spirit, which Ioh. 15.26. proceedeth from the Father, to testifie of him. This spirit by his most mighty power and effectuall working, will banish and expell the spirit of Satan, which naturally pos­sesseth all the children of Adam, an 1. Sam. 16.17euill and wicked spirit, that would vexe and trouble vs: Se­condly, a 1. Kin. 22.22false and lying spirit, that would deceiue vs: Thirdly, Zach. 13.2. an vncleane foule spirit, that would defile vs: Fourthly, a Hos. 5.4.spirit of fornication, cau­sing vs to depart from our God, withholding & stay­ing vs, from giuing our minds to turne to our Lord: Fiftly, a Mar. 9.25.deafe spirit, so that of our selues we can­not heare the word of God: Sixtly, a dumbe spirit, so that wee cannot speake to our God: Seuenthly, a Luk. 13.11.spirit of infirmitie, bowing vs to­gether, so that wee cannot in any wise lift vp our selues to looke to him: Eightly, Rom. 11.8. a spirit of slumber, so that with our eyes, we cannot see the way of God, neither in our hearts consider those things that belong to our peace: Ninthly, a Esa. 19.14.spirit of giddi­nesse to distemper vs: Tenthly, a 1. Tim. 1.7.spirit of feare to terrifie vs from Gods seruice: Eleuenthly, the 1. Cor. 2.12.spirit of the world, to tie and glue our affecti­ons thereto, deteining vs from the Heauenly Kingdome.

The people of Ierusalem were greatly indebted vnto Dauid, because hee expelled the Iebusites [Page 86]out of the Citie and 2. Sam. 5.7. tooke the fort Aion: Are wee not more obliged vnto the goodnesse of Iesus, who hath cast out of vs so many diuels spi­ritually, as hee had Mar. 16.9. cast out of Mary Magdalen bodily, and hath taken to him our heart, to bee his habitation. Cicer. Phi. 1 & Valerius lib. 4.

That renoumed man Trasybulus, deserued well of the Athenians, who droue out of their Towne, thirtie Tyrants miserably oppressing the Citizens, and made a Decree of obliuion, and forgetting of all wrongs, neuer to be remembred among them, and so restored great peace and tranquillitie vnto his owne people. But much more better hath Christ deserued of vs, who will send his holy Spirit to deliuer vs: first, from Rom. 8.15.the spirit of bondage, and cast out the foule spirit with the vncleane lusts thereof, and giue to vs Iohn 14.17. the Spirit of life: secondly, the Spirit of veritie: thirdly, the Zach. 12.10.Spirit of grace: fourthly, the Eze. 18.31.Spirit of prayer and compassion: fiftly, a new Spirit, that wee die not: sixtly, the Rom. 8.5.Spirit of adoption: se­uenthly, the Iob 20.3.Spirit of vnderstanding: eightly, the Isay 11 2.Spirit of wisedome and counsell [...] ninthly, the Spirit of knowledge and strength to quicken vs; to teach vs, to beautifie vs, to make vs serue our God in newnesse of spirit, to strengthen vs, to giue wisedome to vs, to guide our feet in the way of of peace and righteousnesse, so to couer vs with his innocencie, That the Lord shall not remember the sinnes of our youth, neither our rebellions; Rom. 7.6. But his onely tender mercies and louing kindnesse, euen for his goodnesse sake.

The operation of this holy spirit is principal­ly our sanctification, from the which the spirit is called, Rom. 1.4. the spirit of sanctification. And the effects and fruites of the holy Spirit, proceeding from the sanctification of the spirit are spread into many branches: First, Iohn 3.5. to renew us, or to worke faith and conuersion in vs. Secondly, to make vs sensible Gal. 5.17.of our wants: Thirdly, sorrowfull for our sinnes: Fourthly, to wrastle, and lust against the flesh, and our owne corruption: Fiftly, Psal 42.2. to thirst earnestly for grace, and mercy from God: Sixtly, to preferre Christ to all, Phil. 3.8.thinking all things losse for him: Seuenthly, to Ioh. 14.26.teach and informe vs ac­cording to Christs promise; Et vbi spiritus est ma­gister, cito discitur quod dacetar, where the spirit is master, it is soone learned by vs, which is taught vnto vs: Eightly, Rom. 8.11. to conioyne and couple vs with Christ, that as members of his body wee may bee raised with him from the dead: Ninthly, Rom. 18.14. to lead and gouerne vs, through all the dangers and difficulties of this life: Tenthly, Ioh. 14.16. to comfort vs in time of our trouble and affliction; and in this re­spect hee is truely called the Comforter: Ele­uenthly, to confirme vs who are weake and wa­uering in our faith, and to make vs sure of our saluation, and of the continuation of all the bles­sings of Christ towards vs, and of our preseruati­on euen vnto the end; Eph. 1.13. That wee may bee sealed with his holy Spirit of the promise, which is the earnest of our inheritance, vntill the redemption of the possession purchased, vnto the praise of his glory.

The effects and properties of the holy Spirit, may bee the better knowne by those compari­sons which are set downe in the holy Scripture: It is compared, to Matth. 3.11.fire, Isa. 55.1.to water, and to the Psal. 47.8. oyle of gladnesse. 1. The fire doeth warme and giue heate to cold things. 2. It will fur­nish light in darkenesse. 3. It will nourish vs in some manner, at least prepare foode for our nourishment. 4. It is the nature of the fire to ascend and goe vpward. 5. It hath a power to burne. 6. It hath force to melt mettals, to mollifie hard things. 7. It serueth to bee a Beacon for the safetie of shippes. 8. Fire is a terrour to Lyons, and other rauenous beasts. 9. It is fit to cleanse houses infected with the plague of the pestilence.

1. Holy spirit compared to the fire. The holy Spirit will warme with the loue of Christ, our cold hearts, frozen in the dregs of sinne, in this cold age of the decaying world. 2. It will illuminate vs with sanctifying and sa­uing light, who of our selues remaine in the sha­dow of death and darkenesse. 3. It will che­rish vs. 4. Raise our affections towards him. 5. It will consume the drosse of sinne. 6. Mol­lifie and melt our hard hearts. 7. Direct vs to the saluation of our soules. 8. Be a terrour to Satan and euill spirits. 9. It will cleanse our infected soules. And to insist in these properties more particularly; As fire warmeth cold things, so doeth the holy Spirit warme our cold and benummed hearts: Wee finde that S. Paul and his company, had great neede of a fire to warme [Page 89]them, when after Shipwracke they were cast in winter vpon Malta, they accounted it no little kindnesse, when those of the Isle Acts 28.2. kindled a fire, and receiued them all, because of the showre, and of the cold.

I. We haue great need to be warmed with the holy Spirit in this World; And wee may be as­sured, that our hearts will neuer bee quickened with the life of Christ, but when they are war­med with the heate of the holy Spirit: Before the Shunamites dead sonne was raised to life, 2. Kin. 4.34. The flesh of the childe waxed warme, when Elisha stretched himselfe vpon him; so our warmed heart becommeth a quickened heart. If no creatures be hid Psal. 19.6. from the heate of the Sunne in the Firma­ment, none of Christs Saints shall be depriued of the heate of the loue of his Spirit.

II. The spirit brings a more cleare and con­tinuing light, vnto our darke mindes, then a fire can bring vnto our house; Psal. 36.9. In this light shall wee see light; as for the wicked man, who hath not the light of this spirit, Iob 15.30. He shall neuer depart out of darkenesse; his Psal. 35.6.way shall be darke and slippery; he Iob 24.13.will abhorre the light, not knowing the wayes thereof, neither continuing in the pathes thereof; wherefore, Isa. 8.15. He shall stumble, and shall fall, and shall bee broken, and shall be snared, and shall be taken, and destroyed; when the godly shall bee well guided, and surely preserued. If the Iewes receiued a great benefit by that cloud which guided them, and was in the night a Exod. 13.21. pil­lar of fire to shew light to them. True Christians [Page 90]receiue a greater benefit by Gods good Spi­rit; Isa. 58.10. Our light shall spring out of darkenesse; Colos. 1.13We shall bee deliuered from the power of darkenesse; Colos. 1.13 Light shall bee sowne for vs; Psal. 93.15.We shall walke in the light of Gods countenance, Isa. 48.17,Which will teach vs to profit, and lead vs the way that wee should goe.

III. At focus a flammis & quod fouet omnia di­ctus. Wee are nourished and refreshed by the benefit of the fire, (at the least, most part of our foode is prepared and made fit for vs, by the helpe thereof.) So Moses desired the people, Exo. 16.23. To bake or seethe Manna it selfe, for their nou­rishment and sustentation: And it is knowne by experience, that our most necessarie foode, would become vnprofitable, vnholesome, and vnsauory for vs, if it were not dressed by the fire. We are better refreshed by the consolations of the holy Spirit: Yea, all naturall and ciuill gifts, as worldly Wisedome, Eloquence, Vtterance, the gift of Prophesying, without the grace of the sanctifying Spirit, at one day will serue to no purpose; When as Christ Mat. 7.23. will professe to them, I neuer knew you, depart from me, yee that worke iniquitie.

IIII. It is the propertie of the fire, that the flame thereof ascendeth and tendeth vpward, Vnam viam scit, August.alteram nescit, it knoweth one way, to go vpward; it hath no other way. So it is the propertie of the Spirit, to raise vp our earth­ly hearts; Colos. 3.2. That wee may set our affections on things which are aboue, and not on things which are on the earth, Phil. 1.27.That our conuersation may bee [Page 91]as becommeth the Gospel of Christ, and thatEphes. 3.1.wee may walke worthy of the vocation, whereunto wee are called; whosoeuer hath receiued the Spirit of Christ, he will say with Dauid, Psal. 25.1.Vnto thee O Lord, lift I vp my soule, euen vnto thee, Isa. 57.15.That is high and excellent, that inhabiteth eternitie, who dwelleth in the high and holy place. Our soule being lift vp vnto God by heauenly contempla­tion, is then most sure from the tentation and danger of Satan; Simil. as a fowle when she flieth high in the ayre, remaineth then in greatest safetie, but when she abideth on the earth, is in most ieopar­die, for there the fowler may catch her in the grin, and insnare her, the net couer her, or some other inconuenience may ouertake her. So our heart minding and affecting earthly things conti­nually, is oftest a prey to the enemie, who inces­santly Iob 1.7. compasseth the earth, and so within it hun­teth whom he may deuoure.

V. The holy Spirit, Chrys. hom. 13. in Ioh. is as a fire to kindle the feruencie of grace in vs, and to consume, and burne vp the drosse of sinne; as gold cast into the furnace, it is fined and the drosse consumed: we are by the feruencie of the Spirit fined and bet­tered, our sinnes are remooued, but wee our selues preserued. Exod. 3.2. That Bush which Moses saw in the Wildernesse, burned with fire and was not consumed, because the great Angel of the Coue­nant, Christ, was in the Bush: Although we bee kindled with an ardent loue to Gods glory, yet we shall not bee destroyed by the fire of that zeale; but our wickednesse thereby will bee [Page 92]weakened, and we our selues preserued, Spiritus fanctus, Gregor. in hom.ideo in linguis igneis apparuit, quia omnes quos replenit ardentes pariter, & loquentes fecit, The holy Spirit, therefore, appeared in fierie tongues, because it made all those whom it filled to be burning, and speaking; burning indeed with zeale of Gods glory; Act. 28.31. Preaching the Kingdome of God, and teaching those things, which concerne the Lord Iesus Christ.

VI. As the fire hath power to melt mettals, and to soften in some measure hard yron: So the Spirit hath a more forcible power, to molli­fie and soften our hard hearts: When Iosiah heard the words of the Law, 2. Kin. 22.19. His heart did melt, and hee humbled himselfe before the Lord. Who did work this effect in him? only the holy Spirit; for as no waters could haue come out of the Rocke, Exod. 17.6. vnlesse it had beene smitten, with the rod of Moses, at Gods command: so our hard hearts cannot bee softned, till they bee wrought vpon by the vertue of Christs Spirit; That Psa. 114.8.God which turneth the Rocke into water pooles, and the flint into a fountaine of water, must by the power of his Spirit, change our hard hearts, Hee must Ezek. 11.19.take away the stonie heart out of our bodies, and (according to his promise) giue vs an heart of flesh.

VII. Psa. 107.23. They that goe downe to the Sea in Ships, and occupie by the great waters, haue neede of a fire, or Beacon to bee a direction for their safe entrie into the Port, at sundry places, and oftentimes: So in Pharos in Aegypt, at the [Page 93]commandement of Ptolomeus Philadelphus, Strab. l. 17. and by the Art of that cunning artificer Sostrates Gui­dius, a high Tower of white marble was built, vpon the top whereof were kindled fires in the night season, for the fafetie of passengers in the right course to the hauen: But at all times, and in all parts, we haue greater neede of the light of Gods Spirit, that we may be euer guided, or else we taking and holding a wrong course, 1. Tim. 1.19. as con­cerning faith, we may make Shipwracke to our de­struction both of soule and bodie eternally.

VIII. [...] Arist. lib. 9. de hist. ani­mal. & Hom. ar­dentes (que) fa­ces, quas quamuis sae­uia [...], horret. The Philosopher affirmeth that fire is a great terrour to Lyons. The Diuell our aduer­sary is as a roaring Lyon walking about, seeking whom he may deuoure, he most feareth the Spirit, whom if we possesse and entertaine, being sted­fast in the faith, surely then we shall be able to Iam. 4.7. resist the Diuell, and he will flie from vs.

IX. It is knowne by experience, that houses infected with the plague of pestilence, are clean­sed by fire; and the Lord ordained to purifie with fire all the prey, (Gold, Siluer, Brasse, Iron,) taken from their enemies, as polluted with their sinnes; Num. 31.23 that which might abide or suffer the fire, they behooued to make it goe through the fire, that it might be cleane. The Spirit of Christ hath an in­ward purging power, to Ioh. 15.3. make vs cleane through the Word of Christ, and to keepe vs in soule and bodie blamelesse, vnto the comming 1. Thess. 5.23.of our Lord Iesus Christ.

Now if that dwelling place be vnpleasant and vnheartsome, which in a cold and stormie season, 1. Pet. 5.8. [Page 94]wants the seruice and pleasure of a fire: Yea, God appointed, Leu. 6.12. that fire should euermore burne vpon his Altar, neuer to be put out, neuer to goe out. Surely, that soule is more vnpleasant in the eyes of the Almightie, that wanteth the presence of Christs Spirit; that soule will not be a habitation for the holy and blessed God; and if men will bestow great labour and expenses, to prouide fire to burne in their houses, should not we im­ploy the vttermost of our power, and labour with most earnest endeauours, that the fire of Christs Spirit, may be kindled in our hearts.

The Spirit is compared vnto water; Holy Spi­rit compa­red to wa­ter. Hoe euery one that thirsteth, let him come to the waters: these waters come not from the Ocean of this earth, but they Ezech. 47.1. issue out of the Lords Sanctuary, Christ will giue vs this water, Ioh. 4.14. he that drinketh thereof, shall neuer be more athirst; this water shall be to him a well of water springing vp into euerlasting life.

We haue great neede of this corruptible wa­ter, There are vses of wa­ter. Better vses of the Spi­rit. it is very necessary for vs. 1. To wash filthy things; without water many things would re­maine foule and defiled. 2. To giue growth to corne, hearbs, grasse; without showers of raine they would wither, and neuer come to maturity nor perfection. 3. Plentie of water extingui­sheth fire. 4. It will refresh and comfort weari­ed men trauelling in a great drouth. But the spi­rit of Iesus is more necessarie to wash vs from the filthinesse of our sinne. 2. To make vs in­crease in godlinesse. 3. To extinguish the vio­lence Isa. 55.1. [Page 95]of our firie affections. 4. To refresh and comfort vs, fighting against sinne, Satan, and our ghostly enemies.

I. Aaron and his sonnes; Leu. 8.6. Were washed with water, and then did put vpon him his Priestly gar­ments; we must first be washed from the polluti­on of our sinnes, and then be Reu. 3.18. cloathed with that white rayment, that our filthy nakednesse doe not ap­peare: The Spirit of Christ doth thus purge vs from the filthinesse of our sinnes, and doth wash our soules in a better sort, then water can cleanse our bodies; euen to wash Ier. 4.14. our hearts from wic­kednesse, that we may be saued; wherefore when Dauid desired of the Lord, that a Psal. 51.10. cleane heart should be created within him, and that a right Spi­rit should be renewed within him, he thus prayed; Cast me not away from thy presence, and take not thy holy Spirit from me; the holy Prophet knew well, that if the holy Spirit should be taken from him, then it were impossible for him to haue a cleane heart, and a right Spirit within him.

II. Corne, hearbs, and grasse, will not grow without water, raine and dew; Iob 8.11. Can a rush grow without mire (saith Iob) or can the grasse grow without water, though it were greene and not cut downe, yet shall it wither. So in the daies of Achab, 1. Kin. 17.1.there was neither dew nor raine, Luk. 4.25.when the heauen was shut three yeeres, and sixe moneths, then great famine was thorowout all the land, because of the continuing drouth, and lacke of showers and raine; as it was a fearefull plague, when Deut. 28.24 Vers. 12. the Lord would giue the Iewes for the raine of their land, dust [Page 96]and ashes; so it was a great earthly blessing, When the Lord did giue raine in due season, that was pro­fitable for the increase of their corne, grasse, and fruits of their ground. It is the presence and o­peration of the Spirit, that maketh vs to grow in vertue and godlinesse, without it all graces would lessen and decay in vs: 1. Sam. 3.19. When the Lord was with faithfull Samuel, by his Spirit, then he grew both in stature and knowledge, and none of his words did fall to the ground.

III. The Spirit extinguisheth our fiery lusts and affections, as water extinguisheth fire; It is true, that the lust of the vnregenerate, is as a fire, 1. Cor. 7.9. to burne and consume them; the heate of con­cupiscence in Ammon, was the cause of leannesse, yea, of sicknesse; 2. Sam. 13.2. he was sore vexed, that he fell sicke for Tamar: It is of necessitie, that euery one must become a sacrifice, either to God, or to the diuell (there is no middest) we may know to which of them we are a sacrifice, Chrysost. both by the fire consuming, and the thing that is consumed in vs; if the fire consuming be the heate and fer­uour of the Spirit, the ardent loue of God, the earnest zeale of his glorie, and the thing that is consumed, be our filthy sinne, our raging lust, our inordinate affections, then we may be assu­red, we are a sacrifice to God, Rom. 12.1. Liuing, holy, and acceptable to him; but if the fire consuming be our fire of affections, our raging lusts, & burning concupiscence, and if the things that be consu­med, be the gifts of the Spirit, our loue, zeale, then vndoubtedly we are a sacrifice to Satan, mi­serable [Page 97]are they, whose sinnes and firie affections are not quenched by the cooling water of the holy Spirit, they will bee burnt vp in this world with the fire of their passions, and in the world to come, Christ the righteous Iudge, will Math. 3.12. burne them as chaffe with vnquenchable fire.

IV. Wholesome and cleane water, refreshes and comforts one wearied, languishing and fain­ting through thirst: Ismael was at the point of death, vntill the time hee was refreshed and strengthned with Gen 21.19. the water of that well, which God shewed to his mother Hagar; Yea, Sampson himselfe hauing ouercome and slaine the Phili­stims; Iudg. 15.19. He was sore athirst, and said, shall I die for thirst, and fall into the hands of the vncircumci­sed; and then the Lord gaue him water; when he had drunke, his spirit came againe, and he was reui­ued. The holy Ghost in a greater measure and better manner strengthens and comforts the hearts of those, who are filled therewith; for this cause he is Ioh. 14.26. called the Comforter, in compari­son of whom all men may be called, as Iob called his friends, Iob 16.2.miserable comforters; and euery one who inioyeth the companie of this Spirit, may say truly, Psal. 94.19. In the multitude of my thoughts, in mine heart, thy comforts haue reioyced my soule. If Da­uid 2. Sam. 23.15. longed for the water of the well of Bethlehem, and said, oh that one would giue me to drinke thereof; Haue not we greater cause to long for the wa­ter of the holy Spirit, to wash vs who are filthy, to increase vs, who decay in good, to quench [Page 98]our firie passions, to comfort and refresh vs, who are weake and wearied.

V. This Spirit is called, Psal. 45.7.the oyle of gladnesse; it reioyceth our grieued heart, it is medcinall to cure our soules; Psal. 104.15. And as oyle will make the face to shine before men, so the spirit will make our soules to shine before our God, and to be beautifull in his sight.

Christ said truly to his Disciples, Ioh. 15.5. without mee ye can doe nothing; So without the Spirit of Christ, we can receiue no good thing; for the Rom. 8.26. Spirit helpeth our infirmities, and maketh requests for vs, with sighes that cannot be expressed. We read that 2. Chro. 9.23.all the Kings of the earth sought the presence of Salomon, to heare his wisedome; wee should rather seeke the presence of his spirit, who is greater then Salomon. Math. 12.42 The presence of Ichosa­phat King of Iudah, was very profitable to Ie­horam, for when they had 2. King. 3.9 compassed the wilder­nesse of Edom seuen dayes, they had no water for the host, nor for the cattell that followed them; And Ie­horam lamenting their estate to the Prophet Eli­sha, he was thus answered; As the Lord of hosts li­ueth, in whose sight I stand, if it were not, that I regard the presence of Iehoshaphat King of Iudah, & verse 14.I would not haue looked toward thee, nor seene thee; but for his sake, hee assured him of present plentie of water, and of victory ouer the Moa­bites. Vnlesse the Lord regarded the presence of his owne Spirit, he would not looke in mer­cie vpon vs, he would not vouchsafe to visit vs; and so we should be miserable in the wildernesse [Page 99]of this world, and more miserable in the life to come.

The people of Rome esteemed the presence of the Tribunes so necessarie and expedient, Tribuni ple­bis quos nul­lum diem integrum Roma abesse licet, Ma­crob. lib. 1. Satur. cap. 3. that by law it was ordained, that they should abide continually in the Citie; neither was it lawfull for them to be absent from Rome, for the space of an whole day: we Christians should esteeme the presence of Christs Spirit, more requisite and needfull for vs; we may not want the same for the space of one day, not of one houre, not of one moment; if we want it, we will fall into some grieuous sinne, we will Math. 26.70. shamefully with Peter deny our Master, wound our conscience, and slander our holy calling and profession, to the dishonour of God, to our owne great hurt and detriment, to the offence of our brethren.

God made a gracious promise to his seruant Iacob; Gen. 28.15.Loe I am with thee, I will keepe thee whi­thersoeuer thou goest, I will not forsake thee. Happie was Iacob by reason of Gods presence, which was profitable to him, in his life time, at his death, yea, after his death; for his protection, for his instruction, for his honour & commendation.

First, it was profitable in his life time for his protection, for by Gods presence he was defen­ded against the craft of Laban, who would Gen. 31.7. haue deceiued him; Also against the cruelty of Esau, who would Gen. 32.11. haue destroyed him; yea, because the Lord was with him, he receiued moe benefits then he himselfe required. 2. Gods presence was cōforta­ble to him at his death for his instructiō, for albeit [Page 100]his bodily eyes through age were dimmed, Gen. 49. yet the eyes of his minde were enlightned, his know­ledge at that time was augmented, he vnder­stood more at his death, then euer he knew in his life time; He sheweth plainly what was to come, he telleth his children that Christ shall come out of Iudah, & what shall be the conditi­ons & heritage of euery Tribe. 3. God was pre­sent with him after his death, to honour him, and to accompany his funerall; for the Lord said to him, Gen. 46.4. I will goe downe with thee into Egypt, and I will also bring thee vp againe; and how? euen at his buriall; for the Lord foretold, Ioseph should put his hands vpon his eyes. The presence of Christs Spirit will in like manner be profitable to strengthen vs in our life time, to comfort vs at our death, to bring vs to eternall honour and happinesse. The Spirit will so strengthen vs, that with all Act. 4.29. boldnesse we may doe the workes of our calling, when we are liuing; and we Act. 7.59. shall see the heauens open, and Christ ready to receiue our spi­rit, when we are dying: when we enioy the pre­sence of this spirit, Psal. 91.15. God will deliuer vs, and glo­risie vs; with long life, will he satisfie vs, and shew vs his saluation.

It is our dutie, to 1. Tim. 6.12. fight the good fight of faith. 2. to 2. Tim. 2.15. be workemen, that neede not to bee ashamed in the Lords husbandrie. 3. to Heb. 12.1. runne with patience the race that is set before vs. 4. to 2. Tim. 2.3. suffer affliction, as the good souldiers of Iesus; but now it is impossible for vs, either to fight vntill his Spirit Psa. 144.1.teach our hands to fight, and our fingers [Page 101]to battell, or to worke in the Lords vineyard, or to runne the race of godlinesse, or to suffer, vntill we be holpen with Luk. 11.20. the finger of God, and Luk. 24.49.vntill wee be indued with power from on high, vntill wee be assisted by the Spirit of Christ.

Barak had no desire to Iudg. 4.8. goe in battell against Iabin and Sisera, without the company of De­borah the Prophetesse: Exod. 31.3. Bezalee [...] and Aholiab could not worke the curious worke of the Ta­bernacle, vntill they were filled with the Spirit of God: 2. Sam. 18.23Ahimaaz the sonne of Zadok, did runne more speedily vnto Dauid, when hee receiued a warrant from his Captaine: Stephen did suffer Martyrdome the more willingly, Act. 7.60. being full of the holy Ghost. If wee would fight couragiously against sinne and Satan; If we would worke di­ligently, the workes of our Christian calling; If we would runne constantly the race of true Pietie; If we would suffer affliction patiently; let vs then desire earnestly the company, the presence, the warrant, and fellowship of the Spirit.

It is our duty 1. To hearken to Gods word attentiuely. 2. To pray to our God feruently. 3. To receiue the holy Sacraments worthily. 4. To praise our God continually: but without the helpe of the Spirit, the Word would bee a 2. Cor. 3.6. killing letter, the 2. Cor. 2.16.sauour of death vnto death, the ministration of damnation. If wee desire to pray, let vs Iude 20. pray in the holy Ghost. If we bee to receiue the Sacraments, Iohn 1.33. Christ baptizeth with the holy Ghost. The Apostles themselues were [Page 102]vnfit to discharge their Apostolicall function, till the holy Ghost was sent vnto them; they could not glorifie God in their ministration vntil Acts 2.4. they were filled with the holy Ghost.

1. Let vs then with all carefull diligence, seeke his holy Spirir. 2. Let vs Gal. 5.6. so walke in the Spirit, and wee shall not fulfill the lusts of the flesh.

The Spirit, How to obtaine the Spirit. euen the growth thereof, is obtai­ned by earnest prayer. If Luk. 11.13. euill men can giue good gifts to their children, how much more shall our heauenly Father giue the holy Ghost to them that desire him.

Besides these reasons already declared; if we looke what good others haue gotten by the ho­ly Spirit, wee shall bee greatly mooued to pray for the same. Gregor. super. Ezec. Considero Patres noui & veteris Te­stamenti, &c. I consider (saith an Ancient) the Fathers of the new and olde Testament, Dauid, Daniel, Amos, Peter, Paul, and Matthew; and with open eyes I looke vnto them: The holy Spirit filled young Dauid, who followed sheepe, and played vpon a Harpe, and made him 2. Sam. 23.1. the Anointed of the Lord, and the sweete Singer of Is­raell. The Spirit filled Daniel a child, and made him more wise then the Ancient, and gaue him knowledge, wisedome, and Dan. 1.17.vnderstanding of se­crets, of visions, and dreames. The Spirit filled Amo. 7.14. a Heardman and a gatherer of wilde figges, and made him a Prophet to prophesie vnto Israel. The Spirit filled a Fisher, and made him a chiefe Apostle. The Spirit filled a persecuter and made him a Act. 9.15. chosen Vessell, to beare Gods name before [Page 103]the Gentiles. The Spirit filled a Publican, and made him an Euangelist. Quam ergo insani su­mus, qui hunc Spiritum non quaerimus, how mad therefore (saith hee) are we, who seeke not this Spirit. Spiritus Iesus, Spiritus bonus, Bernar.Spiritus san­ctus, Spiritus rectus, Spiritus dulcis, Spiritus fortis, infirma roborans, aspera planans, corda purificans; quicquid in hoc seculo difficile videtur, leue facit; & hic allatum opprobrium gaudium iudicat, despe­ctionem exaltationem esse persuadet, The Spirit of Iesus a good Spirit, a holy Spirit, a right Spirit, a sweet Spirit, a strong Spirit, strengthning weake things, making plaine rough things, purifying hearts; he maketh light whatsoeuer seemeth to bee difficill in this world, iudgeth our shame in this life to bee ioy, and perswades vs our con­tempt for Christs sake is honour and glory.

2. Let vs walke in the Spirit, let vs frame our life according to the motion and direction of the same; which if wee doe, we will be very loathe Ephe. 4.30. to grieue the holy Spirit of God, by whom wee are sealed vnto the day of redemption, and we will be most earnest to entertaine and keepe this good Spirit. The Spirit is grieued; yea in respect of many gifts thereof, it is 2. Thes. 5.19 quenched by filthy sins committed against knowledge, and against con­science.

Sinne for many causes should bee abhomi­nable and odious to vs, but especially because it grieues the Spirit, Psal. 51.12. renewing, confirming, & sta­blishing vs; and further, as smoake chaseth away Bees, and as stinking filthinesse banisheth away [Page 104]Doues; [...]. Basil. in psal. 34. so lamentable and stinking sinne remoo­ueth from vs the good Psal. 34 7. Angels that pitch round about vs, Psal. 91.11. Bernar.and that haue charge ouer vs, to keepe vs in all our wayes; and therefore, because that by our sinnes the good Spirit is grieued and quen­ched, and the Angels remooued; wee should eschew sinne to the vttermost of our power, and study with all industrie to entertaine and keepe the good Spirit of Christ within vs. Spiritus dat pignus salutis, robur vitae, lumen scientiae, vt ipse reddat testimonium spiritui tuo, quod filius Dei sis; robur vitae, vt quod per naturam tibi est impossible, per gratiam eius non solum possible, sed etiam facile fiat: Lumen scientiae, vt cum omnia bene feceris, te seruum inutilem putes, & quicquid boni in te inueneris, illi tribuas a quo omne bonum est, in tribis istis spiritus sanctus, docebit te omnia quae pertinent ad salutem. The Spirit giueth to thee, the pledge of thy saluation, strength of thy life, light of thy knowledge, that hee may beare witnes to thy spirit, that thou art the son of God; hee giueth strength of life, that, that which by nature is vnpossible to thee, by grace it may bee made not onely possible, but also easie; hee giueth light of knowledge, that when thou hast done all things well, thou mayest esteeme thy selfe an vnprofitable seruant; and what euer good thing thou findest in thee, that thou mayest ascribe it to him, from whom is all good. In these three things, The means to retaine the Spirit. the holy Spirit shall teach thee all things belonging to thy saluation.

The meanes to entertaine the spirit, are first, a [Page 105]continuall repentance, and earnest indeuour to eschew wickednesse; Pro. 4.23.to keepe our heart with all diligence: Secondly, a carefull Psal. 1.2.meditation of Gods word; If the Colos. 3.16.word of Christ dwell in vs plen­tifully, surely the spirit of Christ dwelleth in vs also: Thirdly, feruent prayer and supplication; Thus prayed Dauid, Psal. 51.10. Renew a right spirit within me, take not thy holy Spirit from me: Fourthly, to bestow those gifts already receiued, for Gods glory, and safetie of our neighbour; Luk. 19.13. this is to vse our talents rightly; Psal. 51.13.Then shall we teach Gods wayes to the wicked, and sinners shall be conuerted vnto the God of their saluation.

If thou perceiuest the gifts of the spirit decay­ing in thee, and findest sensibly the spirit desert­ting, and departing from thee; alas, then Prou. 6.4. giue no sleepe to thine eyes, nor slumber to thine eye-lids, giue no ioy to thy heart, no pleasure to thy minde, no contentment to thy soule, no rest to thy body; 1. Pet. 5.6. Humble and submit thy selfe, in a most pitifull manner, vnder the mightie hand of God; Hos. 12.4. Wrastle with God as Iacob did, with pray­ing and weeping; OfferHeb. 5.7.vp continuall supplicati­ons, with strong crying, and teares vnto God, who is able to saue thee from death, and to heare thee in that which thou requirest; Let thy feruent sighs and groanes, declare the inward griefe of thy heauy and perplexed heart; conceale not the dolour, and displeasure of thy soule; resort to him who Isa. 50.4. hath the tongue of the learned, and who knoweth to minister a word in time, to thee that art weary; intreate him to support thee with his [Page 106]prayers; neuer cease from praying, and saying, Psal 31.9. Haue mercy vpon me O Lord, for I am in trouble; my eye, my soule, my belly, are consumed with griefe; my life is wasted with heauinesse, and my yeeres with mourning: make thy face to shine vpon thy seruant, and saue me through thy mercy; Psal. 51.10.Cast mee not away from thy presence, take not thy holy Spirit from mee, restore to mee the ioy of my saluation, let me finde againe, thy Spirit dwelling in my heart. If thou continue for a season prostrate, and pres­sing before the throne of Grace, the Lord will againe visit thee, and refresh thee with his Spi­rit, without the which Spirit, none Iohn 3 5. can bee borne againe, and renewed; Iohn 6.29.none can beleeue, Iohn 1.12. & 13.none can become the childe of God and heire of life euer­lasting.

This is the first, and most principall blessing, which Christ bestoweth vpon those, who re­ceiue him as they ought to doe.

CHAP. VI. Christ giueth Life.

IESVS Christ Act. 3.15. the Lord of life, who giueth his holy Spirit to all those, who are content willingly to receiue him, (without the Spi­rit no preaching, no reading, no hearing, no example, no corrections, no benefit will profit vs to our eternall saluation; this Spirit Iob 32.18.will com­pell [Page 107]vs, to goe forward in the way of godlinesse) Christ 1. Cor. 15.4, 5.the last Adam, by his quickning Spirit will giue life, Ephes. 2.1.and quicken vs, that are dead in sinnes and trespases.

Two things precede this life. 1. Separation. Who are quickened, are sundred from the World. 2. Mortification. None will be quickened with the life of Christ, but who are first separate from the rest of the World, and who dieth to sinne and vnrighteousnesse. Our regeneration in the Scripture is compared to grafting, to building; We are Rom. 11.17.as branches grafted in the Oliue tree, made partakers of the root and fatnesse of the Oliue tree, but first wee must bee cut off from the wilde O­liue tree, wilde by nature, and then grafted in the right Oliue tree; Wee are1. Pet. 2.5.as liuely stones, to bee made a spirituall house for the holy God, but first we must be hewen of the Quarry, before we be­come a new building.

When God was to make a Couenant with Abraham, hee said vnto him; Gen. 12.1. & act. 7.3. Get thee out of thy Countrey, and from thy kinred, and from thy Fathers house; and then I will make thy Name great, and giue thee a blessing. When God was to haue mercy vpon Lot, and saue him from fire and Brimstone, he separated him from the Sodo­mites, Gen. 19.16. He brought him foorth, and set him with­out the Citie: If the Lord bee to deliuer thee, from the punishment which will come on the wicked; If the Lord be of purpose to make Mala. 2.5.his Couenant of Life and Peace with thee, and to giue thee his blessing; then truely hee will separate thee from the wicked, and sunder thee from the [Page 108]World, so that thou shalt not Rom. 12.2.fashion thy selfe, like vnto this World; but be changed by the renew­ing of thy minde.

If one aske, Quest. how can we sunder our selues from the world, whither shall we goe, and abide, if not here on this earth? Answer. Ans. Let vs Colos. 3.2. set our affecti­ons on things which are aboue, and not on things which are on the earth;Phil. 3.20.Let our conuer sation be in heauen, from whence wee looke for our Sauiour; we cannot depart out of this world in respect of our actions; yet wee may leaue it in our mindes and affections; yet so wee must depart our of it, if we would be Gal. 1.4. deliuered from this present euill world. A number of the Iewes who left Aegypt, Num. 12.5. fell a lusting, and turned away, they remembring the fish, cueumbers, leekes, onyons and garlicke of Aegypt, did remaine in Aegypt in their hearts, Psal. 78.31. the wrath of God came vpon them, and slew the strongest of them, and smote downe the obosen men of Israel; Lots wife left Sodome, yet her heart was in Sodome, Gen. 19.26. she was made a spectacle of Gods anger; and Christ saith to vs all, Luk. 17.32. Remember Lots wife. Moses sayd to the congregation of the Iewes Num. 16.26 Depart I pray you, from the tents of those wicked men, Corah, Dathan, and Abiram, lest ye perish in all their sinnes, wee must abhorre the conuersation of the vngodly, or else Christ will say Mat. 7.23. Depart from mee yee workers of iniquitie; and so cast vs into endlesse miserie. 1. Sam. 15.6. The Ke­nites departed from among the Amalekites, at the commandment of Saul purposing to destroy the Amalekites; we at the commandement of God, [Page 109]should for sake the fashions, and depart from the conditions of the wicked, least we fall in the de­struction of the wicked.

The true Spouse of Christ, must Psal. 45.10. forget her own people and her fathers house, that the King may haue pleasure in her beautie; shee cannot forget her fathers house, if her heart be earnestly set vpon it. We must forget and forsake the world, and set our hearts vpon heauenly pleasures, if we defire the King of heauen to haue any plea­sure in vs. Oh how hard and difficult it is to part from our fleshly pleasures, and to separate our hearts from filthy sinnes, which Heb. 12.1. hang so fast on vs, we shall finde, when we would addresse our selues, to leaue them, and to turne to Christ the Prince of life (as Augustine confesseth) Amicae an­tiquae, nugae nugarum, vanitates vanitatum,August. conf. lib. 8. cap. 11.retine­bunt, retardabunt, submurmurabunt, dimittitis ne nos? & a momento isto non erimus vobiscum in ae­ternum. Our old louers, trifles of trifles, Eccles. 1.1. va­nities of vanities, they will reteine vs, they will hinder vs, they will whisper to vs, will you leaue vs, and send vs from you? and from this time shall we neuer be with you? Surely, we shall sunder from these Sirens, with great paine, with much wrastling, with feruent prayers, with strong cries, with many teares, with sore striuing, yea at the beginning, with some griefe, vnwilling­nesse, and discontentment; yet of necessitie wee must forsake them, or else the blessed God will forsake vs; wee must sunder, if we desire Christ to Math. 25.32. separate vs from the goats at the last day, and [Page 110]to set vs on his right hand, to inherite that heauenly Kingdome. Wee must now separate our hearts from this world and wickednesse, Eph. 5.7.wee should not bee companions with them; & vers. 11.wee should haue no fel­lowship with the vnfruitfull workes of darkenesse, but euen reprooue them rather: Vse. No coniunction with Christ, vnlesse their be a separation of our hearts and affections from this world and wic­kednesse. Let vs pray to God that it may please him, ( Gal. 1.15. who separated Paul from his mothers wombe to his Apostolike calling) so to separate vs from the world to our Christian calling, that we may be a Tit. 2.14. peculiar people to himselfe, zealous of good workes.

2. Of our Mortifica­tion. Our mortification followeth this separati­on, and goeth before our quickning; the matter is not so in our regeneration and spirituall life, as it is in our first generation & natural life: in our naturall generation, life goeth before death; Eccles. 3.2. a time to be borne, a time to die: in our regenera­tion and new birth, death goeth before life, the death of sinne precedeth the life of Christ. Sinne must be first slaine in vs, and then we shall liue the glorious life of Iesus; Rom. 6.6. our old man is cru­cified with Christ, that the body of sinne might be destroyed, & vers. 11. and then we are aliue to God in Ie­sus Christ our Lord; we must Col. 3.5. mortifie our mem­bers which are an earth, if we would haue our soules to liue the life of grace here, and the life of glory for euer. Foolish, cruell, and misera­ble were those Iewes, who saued and serued the idols Psal. 106.38. of Canaan, but killed their owne children, [Page 111] and shedde the innocent blood of their sonnes and daughters. Are they not all vnhappie, senselesse, and wretched, who keepe and serue their sinnes, and who slay and destroy their precious soules? and of necessitie their must be a slaughter of one of them; either of our sinnes, or else of our soules to die the second death. It shall be very expedient for those who desire the olde man crucified, and the body of sinne destroyed, To know; first, the power: secondly, the de­ceitfulnesse: thirdly, the number: and fourthly, the nature of sin more; That sinne is a Rom. 6.12. tyrant commanding, but not to be obeyed of the faith­full; That it Heb. 3.13.hardeneth through deceitfulnesse; That none can Psal. 19.12. vnderstand or perceiue all his faults; that our Psal. 40.12.sinnes are moe in number then the haires of our head; to the end also, we distrusting our selues for our infirmities and weakenesse, for our neg­ligence and slouthfulnesse, may doe as did the men of Gibeon, when their enemies made warre against them; we may send our faithfull prayers to Iesus, thus intreating; Ioh. 10.6. Withdraw not thy hand from thy seruants, come to vs quickly, saue vs and helpe vs: Col. 3.15.That hee who hath spoyled the Principalities and Powers, and openly triumphed ouer them, that he who Ioh. 16.33. hath ouercome the world, 2. Tim. 4.17. may assist vs, and strengthen vs, that sinne may be ouercome and slaine in vs, by the vertue and operation of his powerfull Spirit: nei­ther should we thinke sinne so to be ouercome and slaine in vs, as that after, it will neuer fall vpon vs, nor fight against vs; Gal. 5.17. for the Flesh lusteth [Page 112]against the Spirit, and the Spirit against the Flesh, and those are contrary one to the other; we euer carry within vs concupiscence, and 1. Pet. 2.11. Lusts which fight against the Soule. We may truly say of sinne, as Hannibal said of Marcellus, Sibi rem esse cum hoste, Plutarch.qui nec victus, nec victor, noscet quiescere, That he had to doe with such an enemie, who neither vanquished, nor victor could rest: Sinne is a restlesse enemie, and we Eph. 6.12: & 13. wrastle also against Principalities and Powers; for this cause we should take the whole armour of God, and 1. Tim. 6.12.fight the good Fight of Faith; neuer to make truce with sinne, but striuing still against such a malici­ous, vncessant, irreconciliable aduersary, which will neuer suffer vs to remaine in quietnesse, or tranquilitie. The Israelites had great warre in the daies of Iehoshua; yet at length, Ioh. 11.23. The land was at rest without warre. Wee reade that the Romanes were almost in a continuall warfare, fighting against enemies; yet three sundry times, they enioyed a vniuersall peace; the gate of the Temple Ianus was shut, Liuius, & Florus, & alij. a sure signe they were not molested then with any warre. 1. In the daies of Numa Pompilius, their second King. 2. After the end of the second Punick warre a­gainst the Carthaginians, Titus Manlius being Consul. 3. In the reigne of Augustus Caesar, at the birth of Iesus, the most blessed, the euerla­sting King of peace and righteousnesse. But Christians of the Militant Church, Ioh. 15.19. Whom the world hateth, Rou. 12.against whom Satan fighteth, be­cause they keepe the commandements of God, and te­stimonies [Page 113]of Iesus Christ;Rom. 7.23.In whom the Law of their members rebelleth against the Law of their minds, ought Rom. 12.12.to put on the armour of light, but neuer in this life cast it off again; they ought to begin that battell against Satan and sinne, and neuer to cease from it, vntill the last enemie death be destroyed, 1. Cor. 15.26.and swallowed vp in victorie, and 1. Pet. 5.4.they receiue that vn­corruptible crowne of glory and immortalitie: Albeit, sinne cannot altogether be remooued and abolished, yet in some measure, it must be beaten downe and weakned, so Rom. 6.12. that it reigne not in our mortall bodie, that we should obey it in the lusts thereof; Yea, it must be strongly subdued, and in some respect slaine and crucified, that so we may liue this comfortable and happie life of Iesus; For whosoeuer dyeth not to sinne, will die in his sinne; who dyeth to sinne, and liueth in Christ, and Reu. 20.6. hath part in the first resurrection, blessed and holy is he, for on such the second death hath no pow­er. In comparison of this death of the wicked, in sinne and second death, our naturall death, the separation of our soules from our bodies, is not to be esteemed death: Ambros. Serm. 77. Non est plane dicenda mors quae Christo mortuum socians, Lucrum efficit mori­entis, sicut ait beatus Apostolus, mihi vita Christus mori Lucrum, Illa autem vere mors, quae etiam vi­uentem hominem peccatorum morte constringit, qui quamuis viuere videatur, sceleribus tamen suis mor­ti iam videtur addictus, sicut ait Apostolus de delicio­sa vidua quae [...], That is not plainly to be called death, which maketh the gaine of the dy­ing, conioyning and associating him being dead [Page 114]to Christ, as the blessed Apostle saith, Phil. 1.21. Christ is to me both in life and death aduantage: But that tru­ly is to be called death, which bindeth euen a liuing man with the death of sinnes; who albeit he appeares to liue, yet by his wicked deeds, he is adiudged already to death, as the Apostle spea­keth of the wanton widow, that 2. Tim. 5.6.shee is dead while shee liueth. If we would escape this death in sinne, let vs in time die to sinne, and mortifie our earthly members, that we may be quickned with the spirituall life of Christ.

Of the which, Of our quickning 6. points. we will consider sixe particular points. 1. the excellencie of this life. 2. the necessitie of it. 3. the time when we first receiue this life. 4. the manner how it is wrought in vs. 5. signes that discouer it. 6. priuiledges belon­ging to those who enioy it.

I. The excel­lencie of spirituall life. The Excellencie of our spirituall quick­ning, may bee knowne by the Author thereof, by the continuance thereof, by the iudgement of godly wise men; It is begotten by the whole bles­sed Trinitie, the FatherIsa. 41.4.calleth vp those generati­ons from the beginning, the Sonne giueth this life, euenHeb. 7.16.he, who is made our high Priest, not after the law of the carnall commandement, but after the power of endlesse life; so doth the Ioh. 6.63.Spirit quicken also: Arist. Metaph. lib. 7. cap. 7. No creature can giue life to a dead body, but God most wise and mightie; farre lesse can any giue life to a dead soule.

The holy Scriptures, also the writings of iudi­cious Philosophers witnesse, God only the Author of nature, to be only life, and the Au­thor [Page 115]of life in creatures; it is Ioh. 5.21. He that raiseth vp the dead, and quickens them.

If it be said, That Aesculapius quickned two dead men, Capaneus and Lycurgus, and that Po­lytius gaue life againe to yong Glaucus Minois sonne; also that one Draco, Apollodorus Biblioth. l. 3. raised another man from death called Draco, as may be found in Hi­stories.

Ans. These were diuellish deceits, and vaine fables; for Scripture and experience telleth vs, and Physitians confesse, Contra vim mortis, Vide Parae­um ad Ro man.non est medicamen in hortis, there can be no refuge a­gainst the stroke of death.

It is only God, Rom. 4.17. who quickneth the dead, and calleth those things which be not, as though they were. They then who would enioy this life, let them seeke it from him, who may giue it, on whom it depends, who bestoweth life naturall to our bodies, and spirituall life for the quick­ning of our soules; Iudah said of Iacob, that his Gen. 44.30.life depended on his sonne Beniamins life; wee may Reu. 1.18. say more truly, that our life dependeth on our Sauiours life, who was dead, but is now aliue for euermore.

Hence also is the continuance of this excellent life, that it endureth for euer; we haue it not from mortall Adam, by Rom. 5.12. whom sinne entred into the world, and by sinne death, and 1. Cor. 15.22.in whom wee all aie, but we haue our life from Christ, by Rom. 5.10.whose life we shall bee saued. And if that ioy which Christ giueth to his owne, bee a continuing and permanent ioy, Ioh. 16.22. which no man can take from them; [Page 116]the life must be permanent, which none can take away, for that 1. Tim. 6.15. blessed, and onely Prince, the King of kings, and Lord of lords, who onely hath immortalitie, will furnish the life of immortalitie to his owne seruants.

This life is more precious then naturall life, by the iudgement of the Apostle Paul, who enioyed both the liues; hee had best skill to iudge in this matter; hee preferred the spirituall life, and was ready to lose his naturall life, Act. 21.13. Nos Aper auditu, sed vincit Ara­nea tactu: Vultur odo­ratu, Linx visu, Simia gustn. and to die at Ieru­salem, for the name of the Lord Iesus. As for the senses of our naturall life, they are common to vs, and to the beasts; yea in liuelinesse of the sen­ses, wee are ouercome by many beasts; but the senses of our spirituall life, are proper to the elect Angels and vs: 1. Ioh. 5.20. by them wee know that the Sonne of God is come, and hath giuen vs a minde to know him who is true; and wee are in him that is true, that is, in his Sonne Iesus Christ, this Sonne is very God, and eternall life.

II. The necessity of this spirituall quickening is such, as without it wee cannot Iohn 3.5. possibly enter into the Kingdome of Heauen, wee cannot be par­takers of the eternall happinesse. No entring the kingdome of heauen, no attaining to saluation without our second birth and regeneration; there can be no new birth, without a new life: such then is the necessity of our new spirituall life, that our felicity dependeth thereupon.

Out of doubt, that widow of Naim, who Luk. 7.13.wept for the death of her only begotten sonne, reioyced greatly, and glorified God heartily, [Page 117]when Christ restored him to life; we haue grea­ter cause of ioy and gladnesse, when Christ rai­seth vs from our spirituall death, and restoreth vs to the life of God, whereby we are transformed according to his glorious image.

III. Concerning the time, The time of our spi­rituall life. when this life is first wrought in vs; let vs be assured, if it be not giuen to vs while wee are in this earth, that wee shal neuer enioy the same. It is well known, that if an infant receiue not life in the mothers wombe, but bee dead there, it will neuer get life, nor bee quickned: so men, Simil. if in this world they bee not quickned with the precious life of Iesus, and Ioh. 3.36. o­bey not the Sonne, they shall not see life, but the wrath of God abideth on them. A woman fearing barrennesse, or any false conception, hath very great pleasure when shee findes the babe spring and mooue in her wombe. We who of our selues are barren and vnfruitfull, haue greater cause of ioy, when wee finde sensibly the life of Iesus quickened in our hearts; Let vs 2. Cor. 6.1.not then re­ceiue the grace of God in vaine; behold, now the acceptable time, behold, now the day of saluation; Let vs now receiue 2. Tim. 1.10. our Sauiour Iesus Christ, who hath abolished death, and hath brought life and immortalitie; Who for this purpose Ioh. 10.10. came, that in him men might haue life, and haue it in abundance: but those that are Ephe. 4.18. strangers from the Life of God here, that in this World are not borne a new of immortall seede, Reue. 13.8.their names are not written in the booke of Life, nor of the Lambe who was slaine, from the beginning of the World; [Page 118]they shall neuer receiue the Iam. 1.12. Crowne of Life in Heauen; they Reu. 21.8.shall haue their part in the Lake which burneth with fire and Brimstone, which is the second death.

IIII. Meanes of Life. The meanes by which we are ordina­ly quickened, are the Word and Spirit; 2. Tim. 1.10. Christ hath brought Life vnto light, through the Gospel; Wee must Phil. 2.16. hold foorth the Word of Life; Wee must also reteine the presence of the Spirit, without which our spirituall life cannot bee preserued.

Paul said of the Mariners, Act. 27.31. Except these abide in the Ship, yee cannot bee safe: So wee may say of the Spirit, except hee abide in our soules, we cannot haue life, but 1. Tim. 1.19 will make Ship wracke of faith, to eternall destruction.

V. Signes of Life. Spirituall senses, are sure signes of spirituall life. 1. When Psa. 119.18.our eyes are opened, that wee may see the wonders of Gods Law. 2. When Isa. 50.5.our eares are opened to heare the Lords Word, that we bee not rebellious. 3. When wee Psal. 34.8.tast and see how gracious, how 1. Pet. 2.3.bountifull the Lord is. 4 When hee 2. Cor. 2.14.maketh manifest the sauour of his knowledge to vs, and by vs; that we smell the sauour Cant. 1.2.of the good oyntments of Christs Name; when Rom. 8.5.wee af­ter the Spirit, sauour the things of the Spirit. 5. When wee haue receiued an 1. Ioh. 5.20.vnderstanding, to know him who is true, and such a feeling of that life, that with Saint Paul we may affirme, Gal. 2.20. Thus we liue, yet not we, but Christ liueth in vs: So by our spirituall seeing, hearing, tasting, smelling, and feeling of Christ, we may know whether we [Page 119]enioy that precious life of Christ; if we bee made 1. Pet. 1 4. partakers of the godly nature, conforme to his glorious Image.

Againe, our Isa. 19.18. speaking the language of Canaan, our 1. Pet. 2.2. desire to the sincere milke of the Word, our Math. 5.6. hunger and thirst for righteousnesse, Eph. 4.1. our walking worthy of our vocation, Reu. 2.19. our workes of pietie and charitie, mee at the last then at the first, are vn­doubted testimonies of our spirituall quickning; They who speake not of God reuerently, and to God in humilitie; who haue no appetite to the wholesome word, who walke not wifely in the Deut. 30.16. waies of God, who Phil. 2.12. worke not their owne salua­tion with feare and trembling; they are voide of the life of grace, they Eph. 2.1. are dead in their sinnes and trespasses.

That dead yong man, the sonne of the wid­dow in Naim, assoone as hee was reuiued by Christ, it is said of him, That Luk. 7.15.he began to speake; his speaking declares that he was restored to na­turall life.

Againe, Iairus daughter, being raised to life had neede of bodily foode, else Christ who quickned her, Luk. 8.55. had not commanded to giue her meate; her appetite and desire to meate, was an euident demonstration of her restoring to life. Lazarus who was dead and stinking in the graue, hauing receiued life from Christ (the resur recti­on and the life)Ioh. 11.44.did goe, and walke.

So all who are spiritually quickned, in whom the life of grace is breathed, with Exod. 14.15 Moses and 1. Sam. 1.13. Anna, they will speake and cry in their hearts to [Page 120]God, (a liuing soule is euer a speaking soule.) They will haue a great appetite and affection to the Word, longing daily after it, esteeming it Mat. 13.44. aboue all treasure, receiuing the same with pa­tience, and1. Thes. 1.6.in much affliction, neuer loathing, nor wearied of Ioh. 6.33. verse 27. that bread of God, which came downe from Heauen; but most earnestly labou­ring for the meate, which endureth to life euer la­sting: Also they will walke in a Isa. 35. ver. 8, 9, 10.path, and in a way, and the way shall be called Holy; Christ shall bee with them, and walke in the way, and the fooles shall not erre; There shall be no Lyon, nor noysome beasts shall ascend by it, neither shall they be found there, that the Redeemed may walke; Therefore the Redeemed of the Lord shall returne and come to Zion with praise; and euerlasting ioy shall bee vpon their heads, and they shall obtaine ioy and gladnesse; and sorrow, and mourning shall flie away.

There are other signes of spirituall quicke­ning, See M. By­field in the Exposition vpon the Colos. cap. 2.13. largely and comfortably set downe by the learned: as affliction of conscience, which is such an inward Rom. 8.5. pricking in the heart, as cau­seth a man Ezec [...]0.45. voluntarily to remember his euill wayes, and iudge himselfe daily for them, Isa. 61.20.mour­ning for hū finfull life, and confounded in him­selfe, for his wayes which are not good. 2. Af­fection to such as feare God; for wee know that 1. Ioh. 3.14.we are translated from death to life, because wee loue the brethren; He that loueth not his brother abideth in death. 3. Ceasing from sinne, with sundry others; briefely humilitie and contriti­on, [Page 121]is an infallible note of spirituall quickning, for Isa. 57.15. this saith hee that is High and Excellent, hee that inhabiteth Eternitie, whose name is the holy One; I dwell in the High and holy Place, with him also, that is of a contrite and humble spirit, to reuiue the spirit of the humble, and to giue life to them that are of a contrite heart.

VI. Priuiledges of the quickened. As for the notable prerogatiues of such as are conuerted, and quickened in Iesus Christ; who can particularly number them? Who can sufficiently consider of them? 1. The migh­tie and most mercifull, is a God to them; Euen the God of Abraham, Isaac, and Iacob, for Mat. 22.32. God is not the God of the dead, but of the liuing. 2. They are Isa. 43.4. & 21. precious and honourable in Gods sight, deerely beloued of the Lord, whom hee formed for himselfe, to shew foorth his praise. 3. They shall bee Gal. 1.4. deliuered from this euill world, Rom. 7.25.from the tyranie and dominion of sinne, from the craft and crueltie of the Reu. 12.12.great Dragon, that old Serpent, the Diuell, who is come downe to the inhabitants of the earth, with great wrath, knowing that hee hath but a short time; Their Isa. 44.22.transgression shall bee put away like a clo [...]d, and their sinnes as a mist; Their Psa. 103.12. iniquities shall be remooued from them, as farre as the East is from the West, and Mich. 7.19.cast into the bottome of the Sea, neuer to be remembred, nor punished. They receiue a better gift in their regeneration, then they did in their creation; in their first birth, they gat reason, whereby they differ from the beasts; in their second birth, Ioh. 1.16. of Christs fulnesse, they re­ceiue [Page 122]grace, more pretious then reason, whereby they differ from reprobate men, both 1. Tim. 3.8.reprobate concerning the faith, Tit. 1.18.and vnto euery good worke reprobate; whose end is to be burned.

Eph. 1.3. They are blessed with the seedes of all spirituall blessings in heauenly things; If they loose any thing, it shall bee restored double vnto them; Iob 42.12. The Lord shall blesse their last dayes, more then the first; Psal. 1.3. Chrysost. Hom. 4. de poenit.They shall bee like trees planted by the Riuers of waters, whose fruit may be plucked off and caried away by men; whose branches may be broken off by the violence of a tempest; but their rootes remaining sure in the ground, those trees will rise againe, will spring, and flourish, with as great beautie and ornament as before; So Luk. 6.35. the children of the most High, the brood of immortalitie, that Math. 19.28.follow Christ in their regene­ration: In this World their riches may be taken from them, and they impouerished, their earth­ly honour may bee taken from them, and they vilipended; yea, the tabernacles of their bodies may bee destroyed, and turned to dust, yet be­cause 1. Pet. 1.23. they are borne a new of immortall seede, by the word of God, who liueth and endureth for euer: because they haue the roote of life, Col. 3.3. which is hid in Christ with God; When Christ which is their life shall appeare, then shall they also appeare with him in glory 1. Cor. 15.42.incorruptible, glorious, strong, spirituall, 2. Cor. 5.1.hauing a building giuen of God, that is, a house not made with hands, but eternall in the Heauens.

If any bee desirous to bee partakers of those, Heb. 6.8. [Page 123]and many other prerogatiues, let them bee con­tent first to separate their affections, from too much desire of earthly things, and in regard of their conuersation, not frame themselues like vnto the World, 2. Cor. 6.18. but come out from among them, and sunder from them, as saith the Lord; Isa. 52.11. To touch no vncleane thing, and God will receiue them, he Ier. 31.1.will bee a Father to them, and they shall be his sonnes and daughters. Next let them bee con­tent, 2. Cor. 4.10. euery where to beare about the dying of the Lord Iesus, that the Life also of Iesus may be made manifest in them, euen to die to sinne, that they may liue in Christ, to Christ, and with Christ for euer.

Christians may say, Plutar. in vit. The­mist. that which Themistocles said to his children. Interieramus nisi interijsse­mus, we had perished, vnlesse we had perished; wee shall die eternally in sinne, vnlesse we die to sinne. Also let them receiue Christ the foun­taine of life. When he remaineth in vs, he is like the soule in the body, quickening the body; when we are in him, we are like Ioh. 15.8.brancbes in the tree, bearing much fruit; that God may bee glorified, our neighbours edified, and wee our selues saued.

CHAP. VII. Christ giueth Health.

ALBEIT, we be dead to sinne, and be a­liue to God in Iesus Christ our Lord, yet in this World, we are wounded and dis­eased with the stroake, and with the sick­nesse of sinne, and haue great neede to pray with the Prophet, Ier. 17.14. Heale vs O Lord, and wee shall bee healed, saue vs and we shall bee saued, for thou art our praise.

As for the spirituall wounds of our soules, Great dif­ference be­twixt Gods wounds and Satans. God is said to Iob [...].8. wound and Act. [...]7.pricke the heart with 2. Cor. 7.10. Simil.sorrow, that leadeth to repentance, neuer to be re­pented of. Satan also by sinne wounds the soule; but contrariwise, God wounds men for their saluation; Satan to their destruction; as the Chirurgion taketh the rasour and maketh incisi­on in the flesh of a patient, to heale his putrified wound, and to preserue his life; the murtherer smiteth with his knife to kill a passenger; And to bereaue him of his life and of his goods; when God maketh the wound, Iob 5.18.he bindeth it vp, when hee smiteth, his hands maketh whole, Ier. 30.17. Petradial. 77.and restoreth health vnto his owne, Sic is bonum vulnus & v­tile quod plurium ac maiorum vulnerum medicina­est; A good & profitable wound it is, which is the medium of moe and greater wounds, for to pre­serue Rom. 6.11. [Page 125]the spirituall life of our soules; But Satan, Ioh. 8.44. who hath beene a lyer, and a murtherer from the be­ginning, when he wounds with sinne, it is his purpose to kill the soule, to bring men to despera­tion and to endlesse damnation, except Christ come to Luk. 10.34. binde vp their wounds, to poure oyle and wine, and make prouision for them.

We will briefely speake of fiue points. 1. Fiue points of the cause moouing Christ to heale. 2. where­with he cureth. 3. whom especially. 4. from what. 5. of the vses.

For the first, the great mercie of Christ, ma­keth him to cure our diseases, Mat. 14.14. Iesus saw a great multitude, and was mooued with compassion toward them, and he healed their sicke.

Sola misericordia deducit deum ad hominem, August.de­ducit hominem ad deum, Onely mercie brings God to man, and brings man to God: That which brings God to man, mooues him to heale man, Bernard. euen his great and tender mercy appearing in this, Quia Deus venit ad homines propter homi­nes, & factus homo, O great mercie, and great mysterie, God to take vpon him our nature, 1. Tim. 3.16and be manifested in the flesh, for our quickning, and for our healing, Colos. 1.22. The means of our curing. The great force and vertue of the Word. To make vs holy and vnblame­able, and without fault in his sight.

Secondly, the meanes wherewith he cures, is his word, Psa. 107.20. he sendeth his word and healeth them, and deliuereth them to life; no health, no deliue­rance ordinarily without the word, which hath a wonderfull and manifold power. 1. to open. 2. to restraine. 3. to draw. 4. to conioyne. [Page 126]5. to quicken. 6. to nourish. 7. to heale. 8. to sanctifie. 9. to comfort. 10. to preserue, with sundry others. The word being as a conduite, whereby all the blessings of Christ are conueied vnto vs. 1. It hath an opening power, as in Ly­dia, Act. 16.14. which worshipped God, and hearing his word, her heart was apened. 2. It hath a restraining power; The officers sent by the high Priest and Pharisees, to take Christ were so restrained by his word, that they might not apprehend him, but said, Ioh 7.46. neuer man spake like this man. 3. It hath a drawing power; Math. 4.25. Great multitudes out of Galilee and Decapolis, and Ierusalem, and Iudea, and from beyond Iordan, followed Christ, and were drawen to him by the force and operation of his word. 4. It hath a conioyning power; Cleophas and that other Disciple, were so conioyned in af­fection with Christ, by the vertue of his word: that they were vety loath to separate from him: Luk. 24.29. They constrained him, saying, abide with vs. The twelue Disciples, Ioh. 6.68. would not goe from him, who had the words of eternall life. 5. It hath a quick­ning power, therefore Dauid prayed well, Psal 110. vers. 25.28. Quic­ken me, O Lord, according to thy Word, raise me vp according to thy word. 6. It hath a nourishing power; for Deut. 8.3. man liueth not by bread only, but by euery word that proceedeth out of the mouth of the Lord, doth a man liue. 7. It hath a healing pow­er; As officers and souldiers are obedient to Ma­gistrates, and Captaines, Math. 8.9. To come and depart at their commandement, so are sicknesses obedi­ent to the word of Christ, to goe from one when [Page 127]he pleaseth. 8. It hath a sanctifying power, Christ prayeth, Ioh. 17.17. Sanctifie them with thy truth, thy word is truth. 9. It hath a comforting and reioycing power; Psal. 119.111. Thy testimonies I haue taken for my heri­tage; they are the ioy of my heart. 10. It hath a preseruing power, to keepe vs from shame, from sinne, and from our enemies; Psa. 119.22. Remooue from me shame and contempt, for I haue kept thy testimonies: from sinne, Psal. 119.11. I haue hid thy promises in my heart, that I might not sinne: from our enemies, by Gods Psal. 19.11.Law, his seruant is made circumspect, by Psa. 119.98, 99, 100. Gods commandements, wee haue more wisedome, and vnderstanding then our enemies, then our tea­chers, then the ancient. GodsPsal. 19.10.word is more to be desired then gold, yea, then much fine gold: sweeter also then honie, and the honie combe.

Who desire then, to haue their hearts opened, to be restrained from sinne, ro follow Christ, to be conioyned with him, to be quickned with his life, to be nourished with his foode, to bee healed of their diseases, to be comforted in their distresses, to be sanctified with his trueth, to be preserued from all euill: Let them bee content speedily to resort to Gods house, Isa. 60.8. as Doues to the windowes: Let them harken to the Word with willingnesse and gladnesse; like Act. 10.33. Cornelius let them 1. Thess 1.6. receiue the Word, though in much af­fliction, seeing it is so Heb. 4.12. liuely and mightie in ope­ration, and Rom. 1.16. the power of God vnto saluation, to euery one that beleeueth. Who get­teth health.

Thirdly, as for those whom Christ healeth.

I. We may know, Math. 9.12. that the whole neede not [Page 128]a Phisitian, but they that are sicke, who are touched with a sense of their disease, and finde the paine of their sickenesse, and long greatly for health and recouerie; Christ (who Mat. 1.23. went about healing euery sickenesse, Psa. 147.3.and euery disease,) he will be a Physitian to cure them also.

II. Bernard. super Cant. serm. 10. He healeth those that are broken in heart, and bindeth vp their sores, Vnguentum est contri­tionis, est vnguentum deuotionis, est vnguentum pie­tatis; primum pungitivum, dolorem faciens; se­cundum temperativum, dolorem leniens; tertium sanativum, dolorem expellens, There is an oynt­ment of contrition, Psal. 30.2. Isa. 6.10. there is an oyntment of de­uotion, and there is an oyntment of godlinesse; the first is pricking, causing sorrow; the second temperating, asswaging sorrow; the third is hea­ling, remoouing paine and sorrow.

III. Christ restoreth those who call on his name, and those that turne to him.

IV. Christ cureth those, Exod. 15.26 that will diligently hearken vnto his voice, that will keepe his ordinan­ces, and will doe that which is right in his sight; It is he that healeth them, who are wearied and de­sire health, who are of a contrite and broken spi­rit, Christhea­leth the wounds of our soules. who are obedient vnto his commandements.

Fourthly, Christ a most perfect Phisitian, he healeth his owne of many and great euils; of the wounds, of the infirmities, and sicknesses of their soules, proceeding from sinne, from Sathan, and their owne corruption, for if spirituall or the se­cond death come of sinne, Rom. 6.23. spirituall wounds and diseases, which make way to death, proceed of sinne also.

The wounds which one receiueth by a slan­derer or false witnesse, are euill and grieuous; but the wounds wherwith sin smiteth are worse, and more grieuous; a Prou. 25.18. false witnesse is like a hammer and a sword, and a sharpe arrow: a ham­mer bruiseth, a sword cutteth, and an arrow flee­eth, and pierceth the heart, to the destruction of the bodie; but sinne cutteth and pierceth the soule to the hurt and losse thereof. The arrow of Iehu 2. Reg. 9.24. smote Iehoram, it went thorow his heart, that he fell downe dead in the chariot; Sinne is more piercing and more to be feared, albeit it ap­peare delectable and pleasant to our corrupt na­ture: If the words of Achitophel which appeared to be more gentle Psal. 55.21.then oyle, were sharpe as swords, did offend and grieue Dauid; surely sinne when we esteeme it softer then butter, it will (rather then wine) in the end thereof, bite like a Serpent, hurt like a Cockatrice, and grieuously wound our soule.

O how profitable would it be for vs, if wee were as sensible of the wounds of our soules, in­flicted by sinne, as we are sensible of the dolour and wounds of our bodies! 2. Reg. 8.29. Ioram King of Is­rael had a feeling of the paine of the wounds, which the Aramites had giuen him at Ramath; there­fore he returned to his owne Citie to be healed: But who haue a feeling of their spirituall wounds giuen by sinne and Satan, that they may returne to the Lord, Isa. 30.26. Who shall binde vp the breach of his people, and heale the stroke of their wounds? surely few.

Christ who Mark. 7.37.hath done all things well, Christ hea­leth our spiritual in­firmities.he maketh both the deafe to heare, and the dumbe to speake, Psal. 103.3.he healeth all our infirmities; euen the spirituall in­firmities of our soules, our deafenesse, blindnesse, and giueth vs power to heare Gods voice, to see his waies, to pray to his Maiestie, and to praise his blessed name.

Isa. 35.4, 5, 6 Behold, our God commeth with a recompence; he will come and saue vs, Then shall the eyes of the blinde be lightned, and the eares of the deafe ope­ned; Then shall the lame man leape as an Hart, and the dumbe mans tongue shall sing, when Christ shall vouchsafe to be the Physitian of his owne people.

He will remooue the deafenesse of our soules; when that man who was deafe and dumbe bo­dily, was brought to Christ, He did Mark. 7.33. put his fin­gers in his eares, and said vnto him, be opened, Straight waies his eares were opened, and the strings of his tongue were loosed.

If it shall please our Sauiour spiritually to cure our inward infirmities, Isa. 29.18. in that day we who are deafe shall heare the words of his booke, and the eyes of vs who are blinde, shall see out of obscuritie and darkenesse. And we who are dumbe shall con­fesse our faults, and pray to our God.

As outward deafenesse of the body, common­ly commeth three manner of waies:

I. By a loud sound, or a very great noise, con­tinually ringing in the eares: Thus the nation that dwelleth at Catadupa (where the Riuer Ni­lus tumbling downe, and falling from high [Page 131]mountaines maketh a continual rumbling sound) is deafe and wanteth the sense of hearing. Cicer. in som Scipion. Vbi Nilus ad illa quae Catadupa nominantur praecipitat ex altissimis montibus ea gens quae locum illum accolit prop­ter magnitu­dinem soni­tus sensu au­diendi caret.

II. By the voluntary cloasing of the eares outwardly: So the mad and malicious Iewes, at the Sermon of Steuen Act. 7.57.stopped their eares, and stoned the holy and sincere seruant of Christ, Psal. 58.4. the deafe adder or aspe stoppeth his eare and hea­reth not the voice of the inchanter, it thrusteth the one eare to the ground, and couereth the other with his taile) as the learned doth witnesse and record to vs.

III. By some inward defect or impediment, the passage of hearing is stopped.

The inward deafenesse of the soule procee­deth also, 1. by the loude cry of sinne. 2. by the great care of earthly things. 3. Testes sunt Hierony­mus, Au­gustinus, Cassiodorus, & alij. by the in­ward corruption of our nature; as the Gen 18.20. cry of a grieuous sinne, is great, crying to God for punishment; so the crie thereof is very loude, euer crying to man for practise, to Rom. 6.13. giue his members as weapons of vnrighteousnesse vnto sinne.

When C. Marius was reprooued by some, Respondebat ob strepitum armorum se legem non esse auditu­rum. Plutar. in vita Marc. be­cause he transgressed the established law, he an­swered; That he could giue no eare to the law, for the ratling of weapons, the noise of armour; the outcries of souldiers in the battels made him deaf, that he heard not what the Roman law pre­scribed: So the continuall cry of sinne; maketh vs so deafe by nature, Zach. 7.11. that we refuse to hearken; we pull away the shoulder, we stop our eares, least we should heare the Law of God, and the words which [Page 132]the Lord of hosts sent in his Spirit, by the ministerie of his Prophets.

Also worldly cares, the pleasure of sinne, our inward corruption stops so our inward eares, that we are hindered from hearing, vntill our Physiti­an in mercie come vnto vs, by whom our spiri­tuall deafenesse is remooued, Psal. 40.6. our eares prepared and opened, Heb. 10.5.our bodies ordeined and made fit to heare him willingly, to serue him accordingly as he prescribeth in his blessed word.

Christ also who hath sufficiencie, Reu 3.18. of eye-salue, and Luk. 7.21.who gaue sight to many blind, Isa. 42.7.He will open the eyes of the blinde, and bring the prisoners out of prison; he Psal. 4.6.will lift vp the light of his countenance vpon vs, and restore to vs the spirituall sight of our soules.

This spirituall sight, Spirituall fight pecu­liar to Christians. when the eyes of our minds are opened and enlightned, is of greater worth by infinite degrees, then our naturall sight; For our spirituall sight is, 1. proper and peculiar only to Gods chosen. 2. It is most comfortable. 3. it is most excellent. 4. it is the cleerest and quickest sight. 5. it is constant and continuing.

This sight is proper to the true Israelites, dwelling in Exod. 10. [...]1. Goshen, to Christs chosen remaining in his Church, as for the Aegyptians and Wis. 17.2. the vnrighteous, they are blind and bound with the bands of darknesse and long night, Isa. 59.10.they grope for the wall, and stumble at the noone day: But as for the Lords chosen; knowledge is their speciall portion, to know the mysteries of his kingdome.

It is a comfortable sight to see the fauourable face of God reconciled in the Lord Iesus, Comforta­ble sight to vs. which made Philip to say, Ioh. 14.8. Lord shew vs thy father, and it sufficeth vs. If it were comfortable for Iacob, Gen. 46.30.to see the face of Ioseph (let me die saith he, since I haue seene thy face, and that thou art yet aliue); Is it not a more comfortable sight to see the glori­ous face of Iesus looking on vs with the eyes of his tender compassion? When the Martyr Stephen was falsely accused before the Councill of Ierusalem, and Act. 7.55. saw Iesus standing at the right hand of God ready to releeue him from misery and to receiue him to glory, out of all doubt it was a pleasant sight to him; so will it be to vs, when we shall see him, Cant. 1.6. whom our soule loueth.

And seeing the Prou. 15.30. Light or sight of the eyes of our bodies reioyceth the heart; will not the light and sight of our soules more reioyce and be most comfortable?

3. This sight is excellent; Excellent sight. as the Exod. 30.25.32. oyle of holy oyntment, euen the anoynting oyle of consecration, appointed principally for Kings, Priests, Pro­phets, neither any composition might be lawful­ly made like vnto it; as that oyntment of Gods Sanctuary was more precious then the ordinary oyntment vsed amongst the rest of the Iewes; so this spirituall sight which is giuen vnto vs by our Sauiour, is more precious then the naturall sight.

Thus from the excellencie of this spiritual sight, Antoninus a holy man, encouraged Didi­mus a worthy souldier of Christ, of great know­ledge, and holinesse, patiently to be content with [Page 134]his bodily blindnesse; Euseb. hist. Eccles. lib. 11. cap. 7. Desunt tibi oculi quos mu­res, & muscae, & lacertae habent, Sed laetare, quia habes oculos quos Angeli habent, & quibus Deus vi­detur, per quos tibi magnum scientiae lumen accendi­tur. Thou wantest the eyes, which mice, and flies, and lyzards haue; but reioyce because thou hast the eyes which Angels haue, and where­with God is seene, by which a great light of knowledge is kindled in thee.

4. A cleere sight. When Christ openeth the eyes of our minds, and giueth vnto vs this sight of faith, we shall then finde by experience, that it is a most cleere and piercing sight. The thicke cloudes, and a great tempest was the occasion, Act. 27.20. that nei­ther Sunne nor Starres appeared in many daies, to Paul nor to his company; but no cloude of aduer­sitie, no tempest of trouble, no interiected impe­diment, can hide the sight of the Mal. 4.2. Sonne of righ­teousnesse from the eyes of our soules. Ionas in the midst of the Sea, and in the fishes belly, when the deepe closed him round about; he enioyed this spi­rituall sight, he prayed vnto the Lord his God, and said, Ion. 2.4. I will looke toward thy holy Temple.

If it was a rare prerogatiue, profitable to the Emperour Tiberius, Sueton. who had great and cleere eyes, that awaking in a darke night, he cleerely saw the place wherein he lay, and all that was therein, as well as though hee had a light; surely, it is a greater prerogatiue to haue spiritu­all eyes, and so Ioh. 12.46. not to abide in darkenesse, but to haue 2. Cor. 4.6.God shining in our hearts, to giue to vs the light of the knowledge of his glory in the face of [Page 135]Iesus Christ;Mich. 7.8.That when wee fall wee may arise a­gaine, that when we sit in darkenesse, the Lord may bee a light vnto vs;Isa. 58.8.Then shall our light breake foorth as the morning, our health shall grow speedi­ly, our righteousnesse shall goe before vs, and the glory of the Lord shall embrace vs.

5. A constant sight. This sight is constant and continuing for euer; Ahiiah that Prophet in Shiloh, his bodily eyes waxed dim, 1. Kin. 14.4. that he could not see, and his naturall sight decayed for his age, but his spirituall sight, and the eyes of his soule continued cleare; so shall it bee with all those, whom Psal. 107.14. Christ bringeth out of darkenesse, and of the shadow of death, whose blindnesse hee remooueth, they shall all 2. Cor. 3.18.behold the glory of the Lord with open face, they shall be all changed into the same image, from glory to glory; They who are saued, Reu. 21.24.shall walke in the light of the Lambe, where shall bee no night but Isa. 60.5.euerlasting ioy and happinesse; where they shall see and shine for euer and euer.

Christ will also cure the spirituall Leaprosie of soules, Christ cu­reth the Le­prosie of our soules. which is more vile and abomina­ble, more hurtfull and lamentable, then the Leaprosie of the body: The Leapers vnder the Law Leui. 13.45. had their cloathes rent, their heads bare, a couering vpon their lippes, and cried, they were vncleane; they dwelt alone, and without the Campe was their habitation: but impenitent sinners polluted with the plague of inward Lea­prosie, are Reu. 3.17. wretched, miserable, and naked, they haue bare heads, for they want Ephe. 6.17. the helmet of saluation, Est. 7.8.their faces shall bee couered like Ha­mans, [Page 136]in signe of the great Kings heauie indigna­tion, and of their owne damnation, they remai­ning Reu. 21.27. vncleane, they shall not enter into the holy Ie­rusalem. If the bodily Leaprosie of Vzziah King of Iuda, caused him 2. Chr. 26.21 to be cut off from the house of the Lord, and to loose an earthly Kingdome; Will not the spirituall Leaprosie separate those that are plagued therewith, from the societie of Christ, depriue them of a heauenly Kingdome, Mat. 25.46. when they shall goe into euerlasting paine?

Naaman the Syrian his Leaprosie was no hin­drance to him from seruing his Master, it was no impediment to his honour, 2 King. 5.1. for hee was captaine of the host of the King of Aram, a great man, and honourable in the sight of his Lord.

But inward Leprosie maketh vs vile and fil­thie, vnable and vnfit. If Pro. 17.7. high talke or speach of excellencie becommeth not a foole, farre lesse, high preferment and excellent place becom­meth leaprous fooles; and such are all impeni­tent sinners.

Oh if wee were else sensible of the spirituall Leaprosie of our soules, as men are of their bodi­ly Leaprosie; what continuall paine would wee take to be healed? What earnest prayers would we make to be cleansed? we would lift vp Luk. 17.13.our voyces and crie, Iesus, master, haue mercy on vs; Wee would Mar. 1.30.kneele downe vnto Christ, wee would Luk. 5.12.fall on our face before him, Matth. 8.2.worshipping and be­seeching him to make vs cleane,Mar. 1.41.and that our Leaprosie by his power and mercy, might depart from vs.

Our Sauiour would harken to our supplicati­ons, he would haue compassion on vs, he would put foorth his helping hand, and touch vs, saying, I will be thou cleane; So he would cure vs of our spiri­tuall Leaprosie, euen hee who 1. Ioh. 1.9.is faithfull and iust will forgiue vs our sinnes (which iustly by the most iudicious and learned, Lutherus Chemnici­us & alii. are called and compared to bodily Leaprosie) and cleanse vs from all vnrighteousnesse, hee will heale Psal. 103.3.our in­firmities, by remoouing our deafenesse, and blind­nesse of our mindes, hee would bindIob 5.18.vp all our inward wounds, and his hand would make vs whole, by giuing to vs Reu. 22.2.those leaues of the tree of Life, which serue to heale the nations.

The vses; First, Ʋses. we haue to acknowledge the vnspeakeable goodnesse of God, and magnifie his mercies, and Psal. 138.2.to praise his holy Name, because of his louing kindnesse, who Act. 2.23.by his determinate counsell and foreknowledge, appointed and or­dained his beloued Sonne Heb. 13.8. Iesus Christ, yester­day, and to day, the same also for euer; to be our Phisitian before sickenesse did befall vs.

As God of his goodnesse created the hearbes of the field, Gualter in Iohn. and rootes to be remedies of sicke­nesse, before diseases did proceede of sinne: So God did preordinate a Phisition to vs, before we did fall in disease and destruction. Secondly, let vs apply his plaisters for the curing of our spirituall wound; that good King Ezechia did well, who being sicke vnto death, did take (as the Prophet Isaiah directed,) 2. Kin. 20.7. A lumpe of drie figs, and layed on the boyle, and so he recouered: [Page 138]Wee shall doe well also by taking and applying the salue of grace vnto our soules: Let vs not be like desperate Porus, Iust. lib. 12 who would not suffer his wounds to bee dressed. Let vs not be like those vnhappie Babylonians, Iere. 51.8. who albeit Balme was brought for their sore, albeit God would haue cured them, yet, they would not be healed.

Thirdly, if we be Ioh. 5.14.made whole, let vs sin no more, least a worse thing come vnto vs; let vs be thank­full vnto our heauenly Phisitian, and Psal. 2.12. kisse the Sonne our Sauiour, whom if we requite with dis­daine and vnkindnesse, the sauage beasts will in the day of iudgement beare witnesse against vs.

Wee reade, Gellius. lib. 5. cap. 14. that a Lyon saued and nourished Androdus, who cured the sore foote of the wilde beast; what thankefulnesse should wee shew to our blessed Master, offering to cure the maladies of our mindes, and to heale all the in­firmities and sickenesses of our soules?

Lastly, Signes of spirituall Health. all those are the sure tokens, which may certainely perswade vs, if we haue receiued the health of our soules, when wee haue a spiri­tuall appetite, 1. Pet. 2.2. Desiring the sincere milke of the Word, that we may grow thereby; Iohn 6.27.Labouring for the meate, that endureth for euerlasting life. Se­condly, when we Hos. 11.10.walke after the Lord, and with Hezekiah 2. King. 20.5 resort vnto the house of our God, euer Ezec. 33.15.walking in the Statutes of Life, without commit­ting iniquitie. Thirdly, wee will take vpon vs Christs Mat. 11.30.easie yoake, and with that man cured by Christ of a very longsome disease; Iohn 5.11. Carry the light burden hee commaundes vs. Fourthly, as [Page 139] Peters Mother-in-law being healed of her fea­uer ^m ministred vnto Christ, Math. 8.15. so will we with glad­nesse and alacritie serue him, Iere. 30.17. who hath restored health to vs, bound vp our brusing, and healed vs of the dolourous wounds of our soules.

CHAP. VIII. Christ giueth Wisedome.

CHRIST Iesus, 1. Cor. 11.30who of God is made vn­to vs wisedome, and righteousnesse,Colos. 2.3.and in whom are hid all the treasures of wise­dome and knowledge; Hee will of his in­comprehensible goodnesse, bestowe wisedome and vnderstanding vpon vs, who of our selues are vnwise and foolish, so that wee shall not Prou. 5.23.die for fault of instruction, and wee shall not goe astray through our great folly; for if the words of Solo­mon Prou. 1.4. giue vnto the simple sharpenesse, and to the childe knowledge and discretion; Will not Christ Mat. 12.42. greater then Solomon, who Luke 11.49.is the wisedome of God Iohn 1.18.the onely begotten Sonne, which is in the bo­some of the Father, giue wisedome also and di­scretion, to all who will truely receiue him?

By this heauenly and excellent Wisedome. 1. Diuers effects of heauenly Wisedome. Our temeritie and rashnesse, 2. Our vndiscre­tion and foolishnesse, 3. Our furie and mad­nesse, will be expelled and banished, and we bee Psal. 19.11. made circumspect and attentiue, discreete, and [Page 140]wise in God, wee will come to our selues and at­taine to our right wits.

First, the King of Israel by the helpe of Elisha became circumspect, and 2. King. 6.10 saued himselfe often­times from the ambush of the Aramites his enemies. We by the Wisedome of Christ warning vs, will become circumspect and watchfull, and decline the danger of all our enemies; yea, our soules will bee saued from the 1. Pet. 5.8. Diuell our aduersary, who as a roaring Lyon walketh about seeking to de­uoure vs.

Secondly, Our natu­rall folly approued in soure things. We are by nature Iere. 4.21. First, in our cogitationsfoolish, and haue no vnderstanding, and our foolishnesse appeareth. 1. In our vaine cogitations. 2. In our euill e­lections. 3. In wicked actions. 4. In corrupt speeches.

I. Except Christ furnish vs with heauenly Wisedome, wee will Rom. 1.21.become vaine in our ima­ginations, and our foolish hearts will bee full of darkenesse.

II. Secondly, in our choice. Wee will chuse to Rom. 1.25. serue and worship the creature, forsaking the Creator, which is blessed for euer, preferring Iere. 2.13. broken pots that can hold no water, forsaking the fountaine of liuing water; we will chuse Brasse rather then fine Gold, the Earth before the Heauen, Sinne and Satan, be­fore our blessed Sauiour, and Death, yea, end­lesse Miserie, rather then Life, and eternall Felicitie.

III. Thirdly, in our actions Our actions will bee to doe the Gal. 5.19. workes of flesh, euen to commit sinnes, which are against Pietie, against Chastitie, against Sobrietie, and [Page 141]against truth and honestie; wee shall Math. 7.26.build our house but like foolish men vpon the sand, the fall whereof shall be great, we will fight, but vnder the standard of Satan, we shall be Act. 5.39.found euen fighters against God, and against our Sauiour, who may Psal. 2.9.crush vs with a scepter of yron, and breake vs in peeces like a potters vessell.

We will endeauour to trafficke, and to be in businesse, but in vaine, for Math. 8.36. what will it profit vs, though wee did winne the whole world, if we loose our owne soules, we will Eph. 4.17.walke but like miserable Gentiles in vanitie of our mindes hauing our cogita­tion darkned we would giue our selues vnto wanton­nesse, to worke all vncleannesse euen with greedi­nesse, yea will walke in thatMath. 7.13. In our speech.broad way that leadeth to destruction. So without the wisedome of Christ, we would at length prooue to be foolish workers, foolish builders, foolish souldiers, foo­lish merchants, foolish runners, posting to hell and eternall damnation.

IV. Our speech would be Col. 3.8.cursed speaking, filthy speaking, to the dishonour of God, and offence of his seruants.

Also this foolishnesse is so fast bound to vs by nature, that Pro. 27.22.though we were brayed with a pestell in a mortar, yet it will not depart from vs, while Christ in his great mercie, and by his mightie power remooue the same, before which time our Pro. 12.19.owne waies are right in our owne eyes, we are very wise in our owne conceit, and condemne all wisedome in respect of our selues, yea when we doe most foolishly, euen then with Exod. 1.10. Pharaoh [Page 142]wee thinke that wee worke wisely.

But as the punishment of naturall folly, Punish­ment of folly natu­rall. is great and grieuous, so the punishment of sinfull folly is more grieuous. 1. Riches doth not pro­fite idiots, Prou. [...].16. wherefore is there a price in the hand of a foole, to get wisedome, seeing he hath no heart? 2. honour is not seemely for such, Prou. 26.1. as the snow in summer, and as the raine in harnest are not meet, so is honour vnseemely for a foole. 3. they cannot enioy lands or heritages, nor a kingdome, but are subiect to contempt, derision, stripes, as may be seene in Nebuchadnezzar the great Monarch, who Dan. 4.30, 31.was driuen from his kingdome, and from men, and had his dwelling with the beasts of the field, vn­to the time his vnderstanding was restored vnto him, and then hee returned to the honour of his kingdome.

Foolish sinners are more grieuously punished, Punish­ment of folly spiri­tuall. for, when they say that Luk. 12.19.they haue much goods laide vp for many yeeres, and resolue to liue at ease, to eate, drinke, and to take their pastime, suddenly their soules will depart from them, their goods, their riches, will nothing auaile them. 2. Psal. 49.12. They shall not continue in honour, they are like the beasts that die, their way vttereth their foolishnesse, Ioh. 24.24.they are exalted for a little; but they are gone and brought low, They are destroyed and cut off, as the toppe of an eare of corne. 3. Albeit they had great possessi­ons in this world, andIam, 5.5.liued in pleasure on the earth, and in wantonnesse, and haue nourished their hearts, as in a day of slaughter; yet they shall die and remaine Luk. 17.23.in hell in torments for euer, and being tor­mented [Page 143]in flames, shall neuer obtaine the smallest refreshment.

But when it shall please Iesus Christ to indue vs with heauenly wisedome from aboue, Then to our great ioy we shall sensibly finde that our thoughts shall be holy,Other effects of heauenly Wisedome appearing in our thoughts. 2. In our choice. and the meditation of our hearts acceptable in Gods sight. 2. Then we shall get vnderstanding and discretion, Deut. 30.19. to choose life by obeying God, who is our life and the length of our daies, to chuse rather to suffer aduersitie with the people of God, Heb. 11.25.then to enioy the pleasures of sinnes for a season, Iob 34.4.we shall chuse iudgement, and know what is good, Luk. 16.42.we shall not be vnwise, but vnder­stand what the will of the Lord is,Eph. 5.17.we shall chuse that one thing which is needfull which shall not be taken away from vs. 3. our actions shall be holy, we shall doe the workes of pietie and of charitie, Gal. 5.25.wee shall walke in the spirit, we Matb. 7.24.will build our house on a rocke, &c. albeit, the tempest arise, the floods come, and the winds blow, yet our sure groun­ded house will not fall, 1. Tim. 6.12. We will fight the good sight of faith, and 2. Tim. 2 3.suffer affliction as the good soul­diers of Iesus Christ, we will traffique as good Mer­chants, and be content to Mat. 13.45. sell all that we haue, that we may buy that pearle of great price, euen the kingdome of heauen, we will so 1. Cor. 9.24.runne in the race of godlinesse, not as vncertainly, but that we may ob­taine that incorruptible crowne, And receiue that inestimable price which endureth for euer. So by the wisedome of Christ, at length we shall prooue to be wise labourers, wise builders, wise souldiers, wise merchants, wise runners continu­ally [Page 144]making forwards, Math. 1 15. 4. In our words. in that straite gate, and in that narrow way that leadeth vnto life and eter­nall saluation. 4. We will 2. Thess. 2.17.establish our selues in euery word and good worke, Col. 4.6.Our speech will bee gracious alwaies, and poudered with salt, that wee may know, how to answer euery man, Isa. 19.18.and to speake the language of Canaan.

Thus the wisedome of Christ will appeare in vs, in our holy cogitations, and setled resoluti­ons. 2. in our good choices and elections. 3. in our deeds and actions. 4. in our sauorie speech tending to Gods glory, and the good of our neighbours.

Thirdly, Our mad­nesse in 3. things appeareth: our madnesse will bee remooued, which in vs is euident, 1. By our vnkinde beha­uiour to our heauenly Father, we wearie of his blessed companie, Luk. 15.13. we depart from him by im­pietie, we cleaue to a stranger, we take part with our mortall enemie, we delight in his vile sla­uery, who delights to destroy vs. 2. by our vn­dutifull dealing with our eldest brother the Lord Iesus, we flie away from him, when he would seeke vs, wee displease him, when hee would pleasure vs, we wound him, when hee would heale vs, we presse to pierce him, and kill him, when he would saue vs, we dishonour him, who would honour vs. 3. by the vnspeakeable hurt and wrong we doe to our selues, we spend pro­digally, the gifts of our father, we cast from vs our best garments, we are not ashamed Reu. 3.10.of our filthy nakednesse, we Gen. 25.34.contemne our birth-right, we remaine Deut. 9.24.rebellious vnto the Lord.

If the Priests of Baal might ha [...] [...]ene ac­compted mad men, whose manner was to cut themselues with kniues and lancers, vntill their blood 1. King. 18.28.gushed out; what may bee thought of obstinate sinners, who wound themselues, by their iniquities, and who suffer their Psal. 38.5. wounds to be putrified and corrupt, because of their foolish­nesse?

If the Aethnicks esteemed ^a Lycurgus King of Thracia sonne to Drias, to be furious and mad, Theat. Zwing. Plin. lib. 34. cap. 14. because he cutted his owne legges, when he de­sired to cut vine trees; And if Athamas King of Theba Aeolus his sonne, was also reported madde for that he killed his owne sonne Learchus; what may be thought of rebellious sinners, who de­spising Gods holy word, Christ cu­reth our madnesse. misregarding all whole­some counsell, furiously runne in that way, wherein many haue perished, and in their mad moode waste their goods, weaken and hurt their bodies, and which is worst of all, to the offence of the Almightie, and to the griefe of their wise friends, Prou. 6.32. destroyeth their owne soules?

But the Lord Iesus, when we rightly receiue him, he 2. Tim. 2.7.will giue vnto vs vnderstanding in all things needfull, he will put away our spirituall madnesse, and make vs to Luk. 15.17. come to our selues, he will giue to vs sound iudgement and bring vs to our right wits, and so he will 2. Thes. 3.5. guide our hearts to the loue of God our louing Father, and then Psal. 42.2. our soules shall thirst for the liuing God, Hee will cause vs to Iam. 48. draw neere to God, and to cast downe our selues before the Lord, to confesse our sinnes [Page 146]vnfainedly, to begge mercie and fauour earnestly, to Psal 37.4. delight our selues in the Lord, who shall giue vs our hearts desire, euen to Isa. 58.14. delight in God, who will feede vs with the heritage of Iacob; Then it shall be our Ioh. 4.34. meate to doe the will, and to finish the worke of him that created vs, Then Heb. 10.39.we shall not be they which withdraw themselues vnto perdition, but we shall follow faith vnto the conseruation of our soules. 2. when we shall come to our selues, we shall take vp our selues, and Luk. 14.27.come after Christ, and be his disciples, we shall Gal. 6.14.reioyce in the crosse of our Lord, whereby the world is crucified vnto vs, and we vnto the world, we will endeauour to the vt­termost of our power, to honour him, and to continue in his seruice, who will comfort, 1. Pet. 5.10. con­firme, strengthen and establish vs. 3. we shall ob­taine vnspeakeable gaine and vantage, we shall Heb. 12.1. cast from vs euery thing that presseth downe, and sinne that hangeth so fast on, we will Heb. 4.14.hold fast our profession, and 1. Tim. 6.12.follow after righteousnesse, godli­nesse, faith, loue, patience, and meekenesse, fighting the good fight of faith, laying hold of eternall life, andAct 23.1.in all good conscience seruing God continually, of whom we shall 2. Ioh. vers. 8.receiue a full reward, Act. 3 19.when the time of refreshing shall come from the presence of the Lord.

Vse. Now those who haue gotten a Dan. 4.24. healing of their error, and turning of the spirituall frensie and madnesse, into a sound minde and setled iudgement, and an vpright Dan. 4 33. vnderstanding resto­red vnto them, so that they shall begin to 1. Chr. 28.9. know the God of their fathers, to seeke and serue him with [Page 147]a perfite heart, and with a willing minde, that they shall be content toHeb. 13.13.goe out of the campe bearing the reproach of Christ, who will sanctifie them with his owne blood, and to 1. Tim. 4.7.excercise themselues vnto godli­nesse, that is profitable vnto all things.

Let them Dan. 4.34. extoll and magnifie the King of heauen, whose workes are all trueth, his waies and iudgements, let them Heb. 13.15.offer the sacrifice of praise alwaies to God; Let them Luk. 9.23.deny and forsake them­selues, take vp their crosse daily, and follow Christ,Iosh. 22.5.by walking in his waies, by louing and cleauing vn­to him; Let them as pure virgines, most earnest­ly desire to be 2. Cor. 11.2prepared to Christ, with cheereful­nesse to offer themselues to be his Spouse, in­stantly entreating him, to become the husband of their soules, who willingly will be content, Hos. 1.19. To marry them vnto himselfe for euer, yea to mar­ry them in righteousnesse, in iudgement, in faithful­nesse, in mercie, and in compassion.

It is written of Iphianassa daughter to Praetus King of the Argiues, that shee being mad, and out of her wits, supposing her selfe to be a beast; when shee was well cured, and restored to the health of her minde by Melampus; Plin. lib. 25. cap. 5. then for de­claration of her thankfulnesse and affection, shee was willing to accept of him, albeit of a mea­ner degree, to be her husband, she gaue her selfe in marriage to him that healed her; Oh, what gratitude and affection, shall wee shew to the Lord Iesus, for the curing and remoouing of our spirituall frensie and madnesse, for restoring vs to a sound minde, and Psal. 51.10. renuing a right spirit within [Page 148]vs? Should we notRom. 12.1.giue vp our bodies a liuing sa­crifice, holy and acceptable vnto him? should we not most of all desire to be the Spouse of so glo­rious a husband, whose honour, strength, beau­tie, riches, loue and power, can not sufficient­ly be expressed?

When we haue receiued Christ-truly, Heauenly wisedome, banisheth earthly. we shall be endued with such heauenly knowledge and wisedome, which will both banish Iam. 3.15. earthly, sensuall, and diuelish wisedome from vs (that mani­festeth it selfe by bitter enuying, strife, sedition, and all manner of euill workes) further it will so season and sauour our earthly wisedome, that we shall be Prou. 14.8. prudent to vnderstand our owne way, we shall be wise; Prou. 9.12.and that for our selues, to our owne commoditie and profite.

We will then not seeke the earth chiefely, but Math. 6.23. seeke first the kingdome of God and his righteous­nesse, setting our affections on things which are a­boue, and not on things which are on the earth, Then we shallMat. 10.28.not feare them most, which kill the body on­ly, but rather we will feare him, who is able to de­stroy both soule and body in hell, Then we shall loue not our selues principally, but the Lord Iesus and his glory: for who Mat. 10.39.loseth his life for Christs sake shall saue it.

As for naturall or ciuill wisedome, it is indeed very pleasant and profitable: Ecclus. 2.13. Gignit opes nunquamque perit Sapi­entia ple­bem nobilitat cunctis, ea­dem negle­cta nocebit. There is profite (saith Solomon) in wisedome more then in folly, as the light is more excellent then darkenesse; it bringeth with it riches, pleasure, and worldly honour, and (if according to the iudgement of Col. 3.2. [Page 149]that Oratour) Cir. 3. de nat. deor. Stultitia sit maius malum, quàm omnia mala & fortunae & corporis, foolishnesse is the greatest euill that can befall in the body, or estate of any; wisedome contrarily must be the greatest good, yet notwithstanding, Humane wisedome doeth onely hide and couer vice; but Heauenly wisedome weakeneth and rooteth out vice: the one restraines our faults, and corrupti­on, but the other Colos. 3.5. mortifieth our vile lusts and af­fections,1. Cor. 1.25.if the weakenesse of God be stronger then man, also the foolishnesse of God is wiser then man, as the light of a candle appeareth to be some­what, and is comfortable in the night, but at the noonetide of the day, it is obscured and almost extinguished, the light of the Sunne being by infinite degrees greater and more comfortable; and as to those who remaine in low vallies, Ergo vbi iam validis quassainm est viribus aeui Corpus & obtusis ceciderunt viribus ar­tus, Claudi­cat ingeni­um delirat linguaque vox (que). Om­nia deficiunt at que vno tempore de­sunt. the toppes of adioyning hils seeme to bee high, yet that Altitude and height of the Mountaines, is nothing in respect of the Starres and Planets; so earthly wisedome seemeth to be a great light to the blinde World, but in comparison of Hea­uenly Wisedome, it vanisheth and is scarcely knowen.

Humane wifedome and Worldly wit 1. De­cayeth in many. 2. It deceiueth all, Experi­ence prooueth, that oftentimes worldly wit de­cayeth in many. What number of men, who in their childe-hood and youth are admired for their good parts, for their mature iudgement and quicke wit, and a great expectation taken of their singular vertues? But when they come to [Page 150]the age of men, then they are found to bee very inconsiderate, to be eb-witted & effectlesse in all their proceedings, these flourishes quickly be­ing gone, and no fruite following thereupon? Some there are, who almost in the whole course of their life, behaued themselues very wisely, and discreetly; but comming to old age they be­come stupid, Plutarch. in vita Lucul­li & alii. senselesse, and frantique. Such was that Romane Lucullus, who hauing fought great Battels, and gained many victories, and obtained many glorious Triumphes, by subduing mighty Kings Tigranes the fift and Mithridates; he who by his wisedome and valour, by the spoiles of so many mightie Princes, and by the Conquest of so many Nations enlarged the Romane Domi­nions, and enriched himselfe: Yet his learning and wisedome decaied in him, and hee became so troubled in minde, so forgetfull and foolish, that hee could not guide his owne affaires, wherefore the administration of his estate was committed to his brother Marcus. Vndes Chro. car. Suidam & Dyonis. Also Bassi­enius Caracalla, was reputed for a long time to bee both learned and wise, a Philosopher as an Emperour: afterward hee became obliuious and ignorant, his folly appearing by his incestu­ous marriage, by the slaughter of that learned Lawyer Papinianus; by his commaundement, for to abolish all the workes of Aristotle. So worldy wisedome decayeth, and men may loose it, which if they brooke till death; Eccl. 15.1.18 In the mul­titude thereof is much griefe, thenIere. 8.9.what wisedome is in them, seeing it vexeth the wisemen them­selues, [Page 151]and seeing it Isa. 29.14.shall perish from them, when they haue most neede thereof, and seeing it is 1. Cor. 3.19.foolishnesse with God, Iob 5.13.who taketh the wise in their owne craftinesse, Rem. 8.7.because the wisedome of the flesh is enmitie against God, it will deceiue all that trust in it, and Isa. 47.10. cause them to rebell. Therefore it bringeth death Rom. 8.6.and euill Isa. 47.11.destruction which none shall be able to put away.

Forasmuch then as worldly wisedome is vaine and weake in good things, Ʋse and prompt and powerfull in euill, and so dangerous and dread­full to all; Iere. 9.23. Let not the wiseman glory in his wise­dome, but2. Cor. 10.17.let him that reioyceth, reioyce in the Lord, let vs labour Deut. 4.6.to keepe and doe Gods com­mandements: for that is our wisedome and vnder­standing in the sight of the people, Let vs2. Tim. 3.15know the Scriptures, which are able to make vs wise vn­to saluation, Let vsPsal. 34.14.eschew euill and doe good, let vs Deut. 17.19learne to feare the Lord our God, for Iob 28.28.be­hold the feare of the Lord is wisedome, and to de­part from euill, is vnderstanding. The feare of God, isProu. 1.7.the beginning of all sauing knowledge and instruction. Iam. 1.5.If any lacke this wholesome and hea­uenly wisedome, let him aske it of God, which giueth to all men liberally, and reprooueth no man, and it shall be giuen him.

Happy, O blessed are those who haue got­ten this wisedome: Ecclus. 2.1. Their eyes are in their head, they see things honest and profitable which they follow after and obtaine, they perceiue things vnhonest and hurtfull, which with foresight and diligence they eschew, and so they neuer walke [Page 152]in darkenesse: 2. Their tongue Isa. 50.4.is a tongue of the learned, and they know to minister a word in time to him that is weary, and Psa. 119.172to intreate of Gods Word continually for their owne consolation, for their neighbours edification, because Pro. 16.23. the heart of the wise guideth his mouth wisely, and ad­deth Doctrine to his lips: 3. Their Psa. 142 1. hands are taught to fight the Lords battels, and to Ephes. 4.28.worke the things which are good, Deut. 17.7.not to bee shut, but to bee open to the poore: 4. Their Psa. 119.101 feete shall be refrained from euery euill way, they Prou. 8.20.shall walke in the way of righteousnesse, and in the mids of the pathes of iudgement Prou. 15.24.to auoide from hell beneath: 5. Their Ecclus. 10.2 heart is at their right hand, they doe all things directly with consideration, all Rom. 6.13. their members being as weapons of righteousnesse vnto God: 6. Their 1. Sam. 25.29 soules shall bee bound in the bundle of Life, with the Lord their God, Psal. 25.10.all the pathes of the Lord shall be mercy and trueth vnto them, Ephes. 5.15walking circumspectly, not as fooles, but as wise, redeeming the time.

Blessed then is the man that findeth wisedome, and getteth vnderstanding, the Merchandise there­of is better then Siluer, the gaine thereof is better then Gold, it is more pretious then Pearles, no­thing is to bee compared to her, length of dayes is in her right hand, and in her left hand riches and glory; her wayes are the wayes of pleasure, and all her pathes prosperitie, shee is a tree of life to them that lay hold on her, and blessed is he that reteineth her, he shall walke safely by the way and his feet shall not stumble, she shall be life to his soule, and grace vnto his necke for euer.

This Wisedome, which is not Iob 28. ver. 12.14, 15, 16, 17, 18, 19, 20. to bee valued with the wedge of the gold of Ophir, nor with the precious Onix, nor the Saphir, the Christall, the Co­rall, the Topaz of Ethiopia, shall not bee equall vn­to it? Where is it found? whence commeth it? Answer, The depth saith, It is not in mee; The Sea also saith, It is not with me; The Earth, the Sea, Man cannot giue it vs. O but this wisedome is to bee found in Christ Iesus, Colos. 2.3. in whom are hid all the treasures of wisedome and knowledge, hee is both the matter of our wisedome, for wee are onely here wise, 1. Cor. 2.2. when wee know Christ and him crucified; and also he is the roote, from whence all this wisedome springeth: for beleeuing in Christ, wee are so conioyned with him, incor­porated and ingraffed into him, that being 2. Pet. 1.4. par­takers of the godly nature, weEph. 5.30.are members of his body, of his flesh, and of his bones; and thus wee (as the branches from the stocke, the fruit from the roote getteth life) doe receiue from him true wisedome, vnderstanding and discretion, where­by we shall beePsa. 119.98.wiser then our enemies, and haue more vnderstanding then our teachers, and the an­cient; whereby also wee shall attaine vnto that serpentine wisedome recommended to vs by our Master; Be Mat 10.16.wise (saith he) as Serpents, and inno­cent as Doues: Vt nulli nocuisse velis imitare columbam, Serpentem vt possit nemo nocere tibi.

The wisedome of the Serpent appeareth in sixe things: First, when it is in danger, it offers all the body for the safetie of the head, Chryso. Hom. 24. in Mat. vide Arist. li. 8. cap. 17. de histo. an. it re­gards not the wounds of the body, if the head [Page 154]bee whole: Secondly, it looseth the skinne for the preseruation of the life: Arist. lib. 8. cap. 17. de hist animal. & cap. 15. eius. lib. Thirdly, * in the cold of Winter it seeketh refreshment in the cauerns and holes of the earth: Fourthly, some Serpents Psal. 58.4. stoppe their eares, and heare not the voyce of the Inchanter: Fiftly, it escheweth dan­ger, and is not after found in the wayes, where men vsually resort: Sixtly, before she drinketh she casteth foorth her poyson. This wisedome of the Serpent should be followed by vs, in those same respects: then wee should be Acts 21.13. ready (with Paul) to die for the Name of the Lord Iesus, nei­ther should Acts 20.24. our life bee deare vnto vs, so that wee may Phil. 3.8.winne Christ, and brooke him Ephe. 4.15. which is our head, by whom wee receiue the encrease of all good, vnto the edifying of our selues in loue.

II. We should for the conseruation of our soules Hebr. 10.34.suffer with ioy, the losse, yea the spoyling of our goods, knowing our selues that wee haue in Heauen a better, and an euer-enduring substance. For if men for the safetie of their bodies will Iohn 1.5. cast a­way their goods, and furder will bee content, that rotten and festered members be cut from them; Yea if that bruit beast the Beauer, which is much like vnto the Otter, Plini. lib. 8. cap. 30. Aelian. lib. 13. cap. 47. histo. ans. Alciat. lib. 1. Emb. 85. when hee is in danger be­ing pursued by the Hunter, that hee may escape with his life, will bite away his owne genitours which are medicinall, knowing by the instinct of nature, that for those chiefely hee is sought for and pursued; What should we doe, who are endued with reason, and haue the Word of God to bee a rule to our life, and Psa. 119.105a lanthorne to our [Page 155]feete, and a light to our pathes, should not we I say, Heb. 12.1. cast away euery thing that presseth downe, how­soeuer pleasant or profitable it seeme to our cor­rupt and vitiate nature, if it be preiudiciall and hurtfull to the welfare of our immortall soules? We should most willingly forsake the same, for the saluation of our soules, to the end wee may haue an happie, and perpetuall vnion and societie with our glorious God who is blessed for euer.

III. In the winter of aduersitie, in the time of trouble and calamitie, when wee can find no refreshment nor comfort vpon earth, wee will with Anna, goe to the house of the Lord, wee will powre out our soules before our God, then Psa, 94.19.in the multitude of our thoughts in our hearts his com­forts will reioyce our soules, wee will haue our re­fuge to Christ, and as2. Cor. 1.7.wee are partakers of his sufferings, so wee shall bee also partakers of his consolations.

IIII. Wee should stop our eares, Pro. 19.27. and not hearken vnto the instruction, that causeth vs to erre from the words of knowledge, and so wee shall not Heb. 13.9.bee caried about with diuers and strange doctrine, but wee shall consent continually to the wholesome Words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse.

V. Wee would eschew all occasions of sinne, neither should we Psal. 1.1. walke in the counsell of the wicked, nor stand in the way of sinners, which is a dangerous way, where Satan layeth many snares, to intrap vs for our destruction. It was of the Lords prouident care and goodnesse to 1. Tim. 6.3. [Page 156]his people, respecting their fragilitie and weake­nesse, that he commanded them to remooue e­uery occasion of Idolatrie and defection, to Exod. 34.12. take heed to themselues, not to make any couenant or compact with the Canaanites, but to ouerthrow their altars, and breake their images in peeces, and cut downe their groues, to abstaine from ioyning with them in marriage, lest they should be cause of ruine to them. It is a point of great wisedome, to eschew and forbeare the occasion of sinne, and consequently of the punishment following there­upon.

Sixtly, Let vs lay aside all maliciousnesse, guile and enuy, and drinke in the sincere milke of the word, that we may grow thereby, &c. As by this wisedome which we receiue from Christ, we will be wise as Serpents, so we shall be Rom. 12.3. wise ac­cording to sobrietie, not presuming to vnderstand aboue that which is meete to vnderstand; we will not bee proud (disdaining all others) of those gifts which God hath bestowed vpon vs; we will not Rom. 12.16.be wise in our selues, in our owne conceit, for Isa. 5.21.woe vnto them that are wise in their owne eyes, and prudent in their owne sight; And so Salomon saith, Prou. 3.7. Be not wise in thine owne eyes, but feare the Lord, and depart from euill. 2. We will not curiously search those things, which belong not to vs; for Deut. 29.29.secret things belong to the Lord our God, but the things reuealed belong vnto vs: Aug. lib. 8. cap. 5. de Trinit. and the Ancient affirmeth, Melius est dabitare de occultis, quam li­tigare de incertis, It is better to doubt of secret things, then to striue for vncertaine things; Also 1. Pet. 2.1. [Page 157]hee complaineth, Aug. lib. 10. confes. Curiosum genus hominum ad cognoscendum vitam alienam, desidiosum ad corri­gendum suam, Mankinde is curious to know the life of others, and slouthfull to amend their owne life. And Seneca saith truly; Seneca. Omnia si reputes transactae tempora vi­tae, vel male vel temere vel nihil e­git homo. Bonam vitae partem perire nobis dum nihilagimus, maiorem autem dum male agimus, multo vero maximam dum aliena agi­mus, That a good part of our life-time is lost, while we are idle doing nothing; that a greater part of our life is lost, while we are doing euill things, but that the greatest part is lost while we are doing other things, not appertaining to vs. 3. We will not trouble our selues about many things, which are friuolous and vnnecessarie, as the Em­perour Hadrian did shew himselfe ridiculous, by enquiring subtilly and carefully of all the Gram­marians, who was Euanders Nourisher, and Pria­mus his great great Grandfathers father, Vide com­men. P. Martyr. ad Rom. cap. 12. when as he should haue beene exercised in the admini­stration of Iustice, and in doing of the more weightie and vrgent affaires of the Common­wealth: but we will employ our selues chiefely in those things, that are most necessary and expe­dient; we ^e will exercise our selues vnto godlinesse, which is profitable vnto all things, and hath the pro­mise of this life present, and of that that is to come.

The King of Tyrus Ezech. 28 4. had wisedome and vnder­standing, whereby he acquired gold and siluer in his treasures, and encreased his riches, but that wise­dome was not according to sobrietie; he was thereby 1. Cor. 8.1. puft vp with pride and arrogancie, he esteemed himselfe equall with God; wiser then b. 1. Tim. 4.7. [Page 158]Daniel, and that no secret thing could be hid from him: wherefore his brightnesse was defiled, he di­ed miserably, and was cast downe to the pit.

It was not wisedome, but wicked curiositie, which made the 1. Sam. 6.19.men of Beth-shemesh to meddle with the Lords secrets, and to looke into the Arke, to gaze thereon irreuerently; wherefore God smote them with a great plague.

The Athenians (who principally and most confidently did arrogate to themselues the praise of wisedome) were not wise according to so­brietie, when as they did not attend vpon lawfull businesse: some Act. 17.21. gaue themselues to nought else, but either to tell, or to heare some newes.

We may see a wise paterne of this sober wise­dome in the Prophet Dauid, whose Psal. 131.1.heart was not hautie, neither his eyes loftie, who walked not in great matters hid from him, 1. Kin. 15.5.who did that which was right in the sight of the Lord, who did not Psal. 119.111, 112.de­cline from his iudgements, who tooke his testimonies as an heritage for euer:1. Sam. 18.30.so he behaued himselfe more wisely then all his companions, and his name was much set by.

According to Bernards iudgement, Serm. de eo quod Scrip­tum est, Beatus homo qui inuenit sapientiam. Prou. 3. Sobria sa­pientia est, in paenitudine peccatorum praeterito­rum, in contemptu praesentium commodorum, in de­siderio futurorum praemiorum. Inuenisti plane sapien­tiam, si prioris vitae peccata defleas, si huius seculi desiderabilia parui pendeas, si aeternam beatitudi­nem toto desiderio concupiscas. Sober wisedome, consists in the repentance of our by-gone sinnes, in contempt of the present profite, in the desire [Page 159]of the future rewards; Thou hast altogether found wisedome, if thou lament for the sinnes of thy former life, if thou vilipend those things which are most desired in this world, if with thy whole desire thou shalt long for eternall hap­pinesse. True Wise­dome.

The Lord indued Hezekiah with wisedome, when he gaue him 2. Chro. 32.26.true repentance, for his sinne of pride and ingratitude, when Isa. 38.3.he prayed to the Lord and wept sore, in time of sicknesse. So Manasse when he repented his idolatry, murther and sor­cery; when he humbled himselfe greatly, and pray­ed to God earnestly, he did very wisely, for he was then deliuered from prison, and restored to his kingdome. It was great wisedome in Zacheus to forsake his couetousnesse, to be liberall to the poore, to Luk. 19.8. restore foure-fold, what he had taken by forged cauillation.

So was it in Peter, to goe forth of the Priests Hall, to Math. 26.75.weepe bitterly for the denying of his master. So was it in that sinfull woman, to come to the house where Christ was, Luk. 7.38.48.to wash his feete with her teares, and to wipe them with the haires of her head; her sinnes were forgiuen her. True and great repentance, is true and great wisedome. Also contempt of the worme-eaten pleasures of this vaine world, is solide and sober wisedome. Ester was wise, Ester 14 15 who did hate the glory of the vn­righteous, and did abhorre the very token of her prae­eminence, who had not her chiefe ioy in the court of Ashuerus, but in the Lord her God. Moses did wisely, in that he contemned the pleasures of 2. Chro. 33.12. [Page 160]Aegypt, and Heb. 11.26.esteemed the rebuke of Christ, grea­ter riches then the treasures of a mighty and weal­thy nation, for he had respect vnto the recompence of the reward.

In all matters of wisedome and vnderstanding, Daniel and his companions, who determined in their hearts not to be defiled with the portion of Nebuchadnezzars meat, nor with his wine, Dan. 1.20.were ten times better, then all the Inchanters and Astro­logians of Babylon.

Further, the Apostle Paul did wisely, who lon­ged for the ioyes of a better life, Phil. 1.23. desiring to be dissolued and to be with Christ, which is best of all. They are all very wise, 2. Tim. 4.8. that loue Christs ap­pearing: for at that day the righteous iudge shall giue them the Crowne of righteousnesse.

And seeing Prou. 4.7, 8, 9. wisedome is the beginning of grace and happinesse; aboue all thy possession, get wise­dome and vnderstanding, exalt her, and shee shall exalt thee, shee shall bring thee to honour, if thou embrace her, shee shall giue a comely ornament to thy head, yea shee shall giue thee a crowne of glory.

By this Wisedome, our naturall temeritie and rashnesse, also our indiscretion and foolishnesse, moreouer, our frensie and madnesse will be ex­pelled and remooued. Againe, our worldly wisedome will be seasoned and well gouerned; when we perceiue the wonderfull and profita­ble effects of spirituall wisedome, the excellen­cie and the gaine thereof, being by men conside­red, we will desire and affect the same with ear­nest and continuall loue, labour and affection. [Page 161]Then we shall be wise as Serpents, and according to sobrietie; we Pro. 16. vers. 20, 21, 22.shall be wise in our businesse, and finde good. We shall be wise in heart, and called pru­dent, our vnderstanding shall be a well-spring of life vnto vs that haue it, we shall trust in the Lord, and be for euer blessed.Iude. 25.To our God only wise, our Sa­uiour, be Glory, Maiestie, and Dominion, and Power, both now and euer, Amen.

CHAP. IX. Christ giueth Foode.

IOSEPH the sonne of Iacob (saith that Wiseman) Ecclus. 49.15 was the Gouernour of his bre­thren, and the vpholder of his people; But Ie­sus Christ Luke 3.38. the Sonne of God, is a better Go­uernour,Isa. 48.17.who will teach his owne people to profite, and leade them by the way that they should goe. He is a better vpholder, Hebr. 1.3. bearing vp all things by his mightie word. Ioseph, of his tender loue and goodnesse, Gen. 50.17. did forgiue the trespasse of his bre­thren, and their sinne, who rewarded him euill, and in time of famine,Gen. 47.12.he nourished them with bread, and placed them in the land of Goshen.

Iesus of more ardent and entire affection, of admirable and vnspeakeable goodnesse, will Reuel. 1.5. loue vs, and wash vs from our sinnes in his blood, hee Psal. 103.9.will not alwaies chide, nor reward vs according to our iniquities, but he will Iohn 6.27. giue vs meate, that [Page 162]nourisheth our soules, and that endureth to life euer­lasting.

The Patriarches had good reason to leaue that Countrey where they soiourned; for by fa­mine and scarcitie of corne, they were constrai­ned, and were in good hope to be with plentie by Ioseph, releeued and refreshed. Wee haue better cause in our hearts and affections, to for­sake this world, this Psal. 120.5. Mesheth and tents of Kedar, to Reu. 18.4.flee out of Babylon, this place of sinne and confusion, lest we be partakers of her plagues, and with all possible speede to come to Iesus who is calling vpon vs, Math. 11.28. Come to me, and promising to ease vs, and comfort vs, and with aboundance of all good, to refresh our wearied and distressed soules.

In handling of this benefit, To whom this spiritu­all foode is giuen. we will keepe this order, to shew, 1. on whom Christ will bestow this foode. 2. how necessary it is. 3. the wor­thinesse of this foode. 4. that Christ doth more to our soules, then foode doth to our bodies. 5. signes whereby we may know, if we receiue this benefite. 6. Their miserie who want it. 7. what they should render to Christ who get it.

First then, Christ giueth foode freely, to those who are in his owne family, Gal. 6.10. specially to those, who are of the houshold of faith. As Ioseph did not plentifully, frankly, and freely, nourish all the families of Aegypt, but principally and most lo­uingly, the family of Iacob: So Christ Iesus vouchsafeth not his spirituall nourishment to all [Page 163]people of the world indifferently, (for this heauenly Manna, is hid from the wicked.) And if those who were disobedient to Gods com­mandement, Exod. 16.27. could not finde corruptible Manna, shall his enemies rebelling and fighting against him, obtaine that incorruptible Manna? but Math. 15.26. the childrens bread is giuen to Gods children, who with loue and care ^x honour their Holy Fa­ther.

O how happie a thing is it to be one of Gods Houshold! they will be deliuered from all euill. As Ioshua ^x saued Rahab and her family, at the de­struction of Iericho, when he destroyed vtterly, both man and woman, yong and old, and all the beasts therein, with the edge of the sword: So Iesus will saue his owne Saints, when Isa. 65.12, 13.God will number to the sword, and to the slaughter, all those that haue forsaken: him whom he saueth, he nourishes; behold, his seruants shall eate, drinke, and reioyce, when the wicked shall be hungrie, thirstie, and ashamed, crying for sorrow of heart, and howling for vexati­on of minde. Also who are in Christs family, they shall be furnished, with all needfull things, and in­structed in all wisedome, they remaine in a hap­pie and prosperous estate, Psal. 25.13. their soule dwelleth at ease. For if 1. King. 10.8. the seruants of Salomon, who stood in his presence, and heard his wisedome, were happy; much more are they happie and blessed: for Psa. 104.27. he who openeth his hand, and giueth foode in due sea­son to all men, will giue them naturall sustenance for their bodies. Also as Gen. 43.34. Beniamins messe was siue times so much as any of his brethrens; so the Reu. 2.17. Mal. 1.6. Iosh. 6.25. [Page 164]foode of Gods children, will be fiue times bet­ter then the foode of the wicked.

II. Christ giueth food to those that hunger for the same, Mat. 5.6. Blessed are they which hunger and thirst for righteousnesse, for they shall be filled. This hun­ger of our soules, must be like to the hunger of our stomacke in two respects: 1. as there is a paine in the bottome of our stomacke, till it be satisfied and filled with meate. 2. as from this paine proceedeth an earnest and hungry appe­tite, greatly longing for refreshment: 1. So we must haue a sorrow and paine for the want of so precious foode. 2. also an earnest desire to be satisfied, and then Luke 1.53. the Lord will fill the hungry with good things. First, God Phil. 2.13.worketh this will and appetite: Againe, he fulfilleth the same; for he Psal. 145.19.will fulfill the desire of them that feare him, he also will heare their cry, and saue them.

III. Christ feeds those who abide with him; Matth. 8.2. When a multitude continued with him certaine dayes, and had nothing to eate, hee had compassion on them, and did satisfie them with bread in the Wildernesse: When his owne seruants are Psal. 107. vers. 4, 5, 6, 9.wan­dering in the desert Wildernesse of this World, both hungrie and thirstie, their soules fainting within them, If they continue with God, and cry to him, he will satisfie the thirstie soule, and fill the hungry soule with goodnesse; Thus Christ nouri­sheth those that are of the household of Faith, who are hungry and thirstie, who continue with him constantly, Iohn 6.27. labouring for the bread of Life earnestly, Psal. 65.4.they shal be satisfied with the pleasures of [Page 165]Gods holy Temple; They Psal. 49.10. shall not bee hungrie, neither shall they be thirstie, for he that hath com­passion on them, shall leade them, euen to the spring of water shall he driue them.

Secondly, wee should know how necessary this foode is. As for the necessitie thereof, Secondly, the necessi­tie of this Heauenly foode. it is well knowen by common experience. The na­turall life, if it be not vpholden with conuenient meate belonging thereto, it weareth and decay­eth: Also Spirituall life, if it be not entertained with fit nourishment appertaining thereunto, it weareth and decayeth, Alimenti ratio duplex est, altera nutriendi, altera augendi, Arist. lib. 2. cap. 6. de Gene. anim.nutriens est quod esse praebeat, & toti & partibus: Augens, quod ac­cessionem ad magnitudinem faciat, There is a two-fold reason of our food; one for to nourish, and another to giue vs an increase. That which doeth nourish vs, is which giueth a being both to the whole body and partes thereof; the in­creasing food which maketh an augmentation to the greatnesse of the body, till it attaine to the due proportion and quantitie thereof.

That Aegyptian, the seruant of an Amalekit, had great need of corporall foode, for when hee had eaten of the bread, and dranke of the wine giuen him by Dauid, 1. Sam. 30.12 his spirit came againe to him. Ionathan fighting against the vncircumci­sed Philistims, had neede of sustenance, because 1. Sam. 14.27 when hee had tasted a little hony, his eyes recei­ued sight, and were made cleare. Elias had neede of foode, when 1. King. 19.8hee was to goe to the mount of God, a great iourney: Surely we haue [Page 166]all a great need of our Spirituall foode, that wee may bee nourished, 1. Peter 2.2. and grow thereby, Ephes. 3.16.that wee may be strengthened by his Spirit in the inner man, Psal. 119.18.that the eyes of our vnderstanding may be opened, Iob 33.3.to bee illuminate in the light of the liuing, to the end wee may Ephes. 4.1. walke worthy of our holy vocation, and goe forward toward heauenly Hierusalem. That man in Bethleem Iuda, said to his sonne-in­law, Iudge. 19.5. comfort thine heart with a morsell of bread; Hee thought that naturall bread would comfort his sonnes heart; but farre more will Spirituall foode comfort vs. Thus the necessitie of this foode is euident in these respects, because with­out it, there will be no continuance of Spirituall life, no growth of the inward man, no strength, no sight, no walking to heauenly Canaan, no re­freshment, no comfort to our soules.

Thirdly, Thirdly, the worthi­nesse of this foode. concerning the worthinesse of this nourishment; let vs remember first, that it is rare, and not to be found in euery place, neither to be found at euery time in any place; this food is onely to bee gotten where God is knowen, in the true Church, not in euery Nation. Now Psal. 76.1.God is knowen in Iuda, his Name is great in Israel, in Shalem is his Tabernacle, and his dwelling in Si­on: There this foode is to bee gotten, and in no other place of the whole World. It being the bread of the Lords children, it is most vnlike the bread of Worldlings and Idolaters, Hose 9.4. all that eate of that bread shall bee polluted, but who shall eate carefully this bread, they shall be preserued and sanctified. Secondly, this foode (which is Gods [Page 167]word) is much worth, for it Psal. 19.10. is more to bee desi­red then much fine Gold. In time of bodily fa­mine,2. King. 6.25an Asses head (meate I thinke neither of great quantitie, nor good qualitie) was sould for About 5. lib. 80. pieces of siluer: If in the extremitie of thirst & want of water, See the Turkish hi­story in the life of So­lyman the Magnifi­cent. a draught thereof was thought worth two duckets, (as happened in the Armie of the Emperour Charles marching towardes Tunes;) at what great rate ought the wholesome and precious foode of our soules be to esteemed, with what charges and trauell, day and night should we labour for it?

Manna was an excellent foode, Wisd. 16.20. which had the aboundance of al pleasures in it, and was meat for all tastes; for it was Exo. 16.31.like vnto wafers made with hony, Num. 11.7.also the taste of it was like vnto the taste of fresh oyle, Plut. li. 7. [...] of the best sort that euer swimmeth aboue, it serued to the appetite of all that tooke it, therefore it is called Psal. 78.25. the bread of Angels; yet the Iewes, that Iohn 6.49. did eate that Manna in the wil­dernesse are dead: but this most excellent suste­nance, this most precious bread, which commeth downe from heauen, he which eateth of it, shall not die, he shall liue for euer, Christs flesh is meat indeed, his blood is drinke indeede, he that eateth his flesh and drinketh his blood dwelleth in Christ, Fourthly, Christ doth more to our soules, then foode doeth to our bodies.and he in him, he hath eternall life, Christ will raise him vp at the last day.

Fourthly, let vs consider, that Christ and his foode is more profitable to our soules, and to Spirituall life, then earthly meate is to our mor­tall bodies, and our naturall life: for execpt [Page 168]there bee health, strength, and appetite, and power in our bodies, naturall foode will in no wayes auaile vs; so men Psa. 107.17. by reason of their trans­gressions, and because of their iniquities afflicted with sickenesse, their soule abhorreth all meate, and are brought to deaths dore.

Thus we see that there is a foure-fold power or facultie, in well disposed and holesome bo­dies: 1. A drawing power to receiue meate: 2. A retaining power to keepe it: 3. A con­uerting power after digestion, to turne it into our substance: 4. An expelling power, to cast foorth the filthie and vnprofitable excrements; vnlesse these faculties were in a body, meate would in no wayes profit it: But Christ as he be­stoweth this foode vpon vs, so hee giueth vs strength to receiue it, grace for to keepe it, his blessing that wee may grow by it, and Ephes. 4.16. receiue increase in the measure of euery part. Without Christs helpe, Dan. 10.8. there shall remaine no strength in vs, our strength shall be turned into corruption, we shall haue no power to receiue his foode, albeit wee would receiue it; without Christ, wee shall not Luke 8.15.with an honest and good heart keepe it, and bring foorth fruit with patience, but as wicked Saul 1. Sam. 15.23did cast away the Word of God, so wee would cast away the food of Christ: and as the carnall Iewes Num. 21.5. loathed heauenly Manna, so we would loathe and bee weary of that most preti­ous, and Spirituall Manna the Word of God, which is Psal. 19.9. altogether righteous, perfit, and profi­table; and thus is the saying of an Ancient veri­fied, [Page 169] Omnia habemus in Christo, Ambros.& omnia in nobis Christus. Si à vulnere curari desideras, medicus est: si febribus aestuas, fons est: si graueris iniquitate, iustitia est: si indiges auxilio, virtus est: si mortem times, vita est: si tenebras fugis, lux est: si coelum desideras, via est: si cibum desideras, alimentum est. Wee haue all things in Christ, and Christ is all things in vs. If thou desirest to bee cured of thy wounds, hee is a Phisitian: if thou bee hotte and burning with feauers, he is a fountaine to re­fresh thee: if thou bee laden with iniquities, hee is righteousnesse: if thou needest helpe, hee is power and vertue: if thou fearest death, hee is life: if thou fleest from darknesse, hee is light: if thou desire heauen, hee is the way thereto: if thou desirest foode, hee is true and wholesome nourishment. And Christ by infinite degrees is more necessary and profitable to vs, then foode is to our bodies.

Fiftly, Fiftly, signes whereby wee may know that wee are nourished Spiritually. touching those signes which may assure vs of our spirituall nourishment, I reckon fiue chiefly. 1. Life. 2. Strength. 3. Growth. 4. An Appetite. 5. Ioy.

First, none may receiue spirituall life, except Christ Reuel. 2.7. giue them to eate of the tree of life, which is in the middest of the Paradice of God. He 1. Ioh. 5.12.that hath the Sonne, hath life from the Sonne; he that hath this life, hath also foode conuenient, for the continuance and preseruation of this life. As it is Iohn 6.33. the bread of God, which commeth downe from Heauen, that giueth life to the World, so it is Christ that same bread, that preserueth this [Page 170]life in vs. Againe, strength in vs to resist our ene­mies, and to worke diligently the workes of our holy vocation, is a note that wee are nouri­shed with Heauenly foode. As outward strength would not remaine in vs without meate and sustenance, (for of hunger commeth Lam. 2.19.fainting and weakenesse,) neither would inward strength abide in vs, without daily foode fit for our in­ward man. 3. When 1. Cor. 3.7.God giueth a Spirituall increase in vertue and godlinesse, a most sure token that hee giueth foode; when with hap­pie Samuel, wee 1. Sam. 2.21. verse 26.grow before the Lord, when wee profit and are in fauour with the Lord, then Christ nourisheth vs, when with him Luke 2.40.wee grow and waxe strong in the spirit, and are filled with wisedome; the grace of God being euer with vs. 4. If one greatly hunger and long for hea­uenly foode, it is an infallible demonstration, that already hee hath receiued, and that hee is to re­ceiue more aboundantly of precious foode; for God will Iere. 31.25.saciate and replenish euery weary soule, and sorrowfull soule, hungring for him, Psal. 146.6. The Lord which keepeth fidelitie for euer, which executeth Iustice for the oppressed, which giueth sight to the blind, which giueth bread to the hungrie, Hee will Ephes. 5.29.nourish and cherish his owne Church, that hath an earnest appetite to incorruptible refreshment. 5. Inward ioy is a coheire of our spirituall nou­rishment, Reuel. 2.17. Who hath eaten of the hid Manna, and Reue. 22.17.drunke of the water of Life freely? Euen Gods Isa. 65.16.seruants, shall reioyce and haue great ioy, when the wicked shall haue sorrow and bee ashamed.

Sixtly, Sixtly, the Spirituall famine. great are the miseries of all those who are so forsaken of God, that hee will say vnto them, Zach. 11.9. I will not feede you: that that dieth, let it die, and that that perisheth, let it perish, Eze. 34.29.they shall be consumed with hunger. If they be happie to whom Iere. 3.15. God giueth Pastours according to his heart, which shall feede them with knowledge and vnderstanding; are they not miserable, who want foode, and are destroyed with darkenesse and ignorance?

There is a two-fold hunger: A double famine. one bodily fa­mine, of corruptible foode, another that is Spi­rituall, of the wholesome word; bodily famine is a great euill, it maketh the Lam. 4.8. visage blacker then a coale, the skinne to cleaue to the bone, and to bee withered like a flocke: they that bee slaine with the sword, are better then they that are killed with hunger, which is an euill counsell, which com­pelleth parents Deut. 28.58 to eate the fruit of their bodies, euen the flesh of their sonnes and daughters, as may bee read both in the holy Scripture, When 2. King. 6.29Ben­hadad besieged Samaria, and in other Histories, when Iosephus de bello Iu­daico. lib. 7. cap. 8. Titus Vespasian besieged the Citie of Ierusalem.

But Spirituall hunger is a greater euill, which maketh one blacke and euill fauoured in Gods sight as, Iere. 13.23.blacke Mores, who cannot change their skinnes, Psal. 106.15.it bringeth leannesse vnto the soule, yea consumption and destruction there to.

As our mortall bodies loose their owne natu­rall life, if they cannot receiue foode: So our soules, vnlesse they bee nourished with the deli­cates of wisedome and vnderstanding, perish, when they want the bread of the eternall Word. This terrible plague of the famine of Gods word, is mentioned by the Prophet, Amos 8.11, 12. Behold, the dayes come, saith the Lord God, that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing of the Word of the Lord, and they shall wander from Sea to Sea, and they shall runne to and fro, from the North to the East, to seeke the word of the Lord, and shall not finde it. How Lamentable is the fearefull estate of such an vnhappie people? As the sinnes and transgressions of men, are the cause of naturall hunger, and of Amos 4.6.scarcenesse of earthly bread; so they are the cause of this fearefull famine of the soule.

If Iohn 6.33.to eat of that heauenly bread bringeth euerla­sting life, to want it, it will be eternall death. A­liud,Bernard.sequi Iesum; aliud tenere, aliud manducare. Sequi, salubre consilium; tenere & amplecti, solenne gaudium; manducare, vita beata. It is ano­ther thing to follow CHRIST, another thing to holde him, another thing to eate CHRIST: To follow CHRIST, is a wholesome coun­sell; to imbrace him, is great ioy; to eate him, is a happie life. Then, to bee depriued [Page 173]of that Heauenly foode, is a wretched and vn­happie life.

If they Psal. 75.4.bee blessed whom Christ chuseth and causeth to come to him, for they shall dwell in his Courts, and bee satisfied with the pleasures of his house, euen of his boly Temple: Are they not mi­serable and cursed, who will be Mat. 24.40.refused at Christs second comming: Who being Mat. 25.32.separated from the godly, shall be shut foorth from the Kingdome of Heauen, to be euer famished in hell, and to be tor­mented in that lake with fire vnquenchable?

What will it at length auaile any, with the rich glutton to Luk. 16.19. be clothed in purple, and fare well and delicate euery day, to bee fed as oxen for the day of slaughter, if within very short time they bee plunged in Hels torments, where there is continuall hunger and thirst, Mat. 8.12. Weeping and gnashing of teeth, vtter darkenesse, in all extre­mitie of euerlasting horrours and paines?

7. Secondly, Duties of those that are fed. what duties should the Lords peo­ple, nourished by him, render againe vnto God? Let vs serue so good a Father both in body out­wardly, and Ioh. 4 24. worship him in Spirit and trueth in­wardly, farre be it from vs, First, to serue our Nourisher. to giue our blessed God such an occasion of complaint as the re­probate Iewes did. Isa. 1.2. Heare, O Heauens, and hearken, O Earth: for the Lord hath said, I haue nourished and brought vp children, but they haue rebelled against me, saith he by his Prophet.

But seeing hee is so good a Mala. 1.6. Master, let vs feare him: seeing hee is so louing a Father, who Hos. 11.3.will beare vs in his armes that are weake; who will heale [Page 174]vs that are sicke; who will leade vs with the cordes of loue; who will take of the yoke from our iawes, & lay meate vnto vs that are hungrie, let vs honour him alwayes, endeuouring to walke in his wayes, and to obserue his commandements: That hap­pie woman Ester did well, and behaued her selfe thankefully towards Mordecai, Esther 2.20.shee did after his word, and obeyed his commandement, of whom shee was nourished. It is also a point of our duetie to obey our God willingly, and due­ly vse his word who nourisheth vs continually.

The deepe and frequent remembrance of our wretchednesse, and vnworthinesse, will bee to vs a very great helpe, both for our due preparation, that we may be made readie to receiue so neces­sarie and pretious foode; as also for our obedi­ence and thankefulnesse, that wee may behaue our selues, dutifully to him, who dealeth with vs so louingly: This serious meditation of our basenesse and indignitie, will mooue vs to say with Iacob, Lord, Gen. 32.10 We are not worthy of the least of thy mercies, and all the trueth which thou hast showen vnto thy seruants; and to admire with the Prophet crying, Psal. 8.4. What is man that thou art mindefull of him, or the sonne of man, that thou visitest him? and to esteeme our selues but as Mat. 15.27. whelpes that should eate the crummes, which fall from our Masters table; and this consideration of our wretchednesse, should not hinder vs from comming to Christ, and from receiuing this nourishment, but should mooue vs to come with greater humiliation, with greater preparation [Page 175]euen to come as Mephibesheth did to Dauid, to prostrate our selues with great reuerence, say­ing, 2. Sam. 9.8. What are thy seruants, that thou shouldest looke on such dead dogges? to prepare our selues by a diligent tryall of our faith, repentance, and of our Spirituall appetite: for if prepa­ration and tryall was needfull before the Iewes did eate the 2. Chr. 35.6 Pascall Lambe; is it not more needfull to vs, before wee receiue this so ex­cellent foode, as to eate of the Iohn 1.29. Lambe of God, who taketh away the sinnes of the World, when our most louing Sauiour, will say to vs, Cant. 5.1. I am come to my Garden, my Sister, my Spouse; I gathered my Myrrhe with my Spice; I eate my Hony-combe with my Hony; I dranke my Wine with my Milke; and thus he will inuite vs: O my friendes, and wel­beloued, eate, drinke, and make you merry: Farre be it from vs, to disdaine so great delicates; farre be it from vs, to refuse this Heauenly banquet.

Because Est. 1.12. Queene Vasthi refused to come to As­sueroths feast, the King was very angry, and his wrath kindled in him, then she was diuorced, and her royall estate giuen vnto another. Surely the great King of Heauen will bee highly offended, and very angry with those, that will refuse to come to Luk. 14.16. his great Supper, none of them shall tast of his holy Banquet: hee will Iudge them Matth. 22.8. not worthy of so great fauour, Secondly, wee should be thanke­full. they shall bee separate from him, and depriued for euer of his pre­sence.

Againe, when it shall please God to nourish thee, bee not as the wanton Horse, who Deut. 32.15. wax­ing [Page 176]fat, spurnes with his heele; forsake not God that made thee, misregard not the strong God of thy saluation, who vpholdeth thee, but with a thankefull minde say with the faithfull Prophet Elisha, 2. King. 4.13.Behold, thou hast had all this great care for vs; Lord, what shall I doe for thee? how shall I bee able to requite thy louing kindnesse towards mee?

3. Thirdly, we should en­tertaine Christ. Seeing Christ entertaineth thee, and be­stoweth so rare and excellent nourishment vpon thee, thou againe oughtest with great care and diligence, to prouide and prepare entertaine­ment for him, to desire him, Cant. 4.16. to eate of the deli­cate things, and pleasant fruites, wherein hee de­lights, thou shouldest make a feast to Christ, with the fruites of true repentance, and giue him those dishes, and delicates, wherewith hee is most contented, to wit, Psal. 51.17. a contrite and broken heart, which hee will neuer despise, a faithfull and belee­uing heart,Hebr. 11.6.Without the which it is vnpossible to please him, an obedient heart, which will cause thee to offer Rom. 12.1. thy body a liuing sacrifice, holy and acceptable vnto him. If thou hast no entertaine­ment for Christ, it is a fearefull token, that Christ doeth not nourish thy soule vnto eternall life.

4. We should haue peace with Christ Aboue all things, let it bee our principall purpose to bee at peace with Christ, to haue fel­lowship with him, euer remaining in his fauour: otherwise, those of Tyrus and Sidon in the day of Iudgement will rise and be witnes against vs; for when Herod Agrippa Acts. 12.20.intended to make warre [Page 177]against them, they came all with one accord vnto him, and perswaded Blastus the Kings chamberlaine, they desired peace, because their Countrey was nou­rished by the Kings Land. Haue wee not greater reason to bee very carefull and solicitous, that we bee at vnitie with Christ, to desire his peace, who of his mercie, goodnesse, and liberalitie doeth nourish both soule and body? They de­sired peace for their earthly, and naturall suste­nance; should not wee rather seeke his fauour, both for our earthly and heauenly nourishment? Let vs Psal. 131.2.behaue our selues as babes weaned from their mother, depending vpon him, expecting and seeking foode and all things necessary from him, louing and honouring him, who is so fauourable and beneficiall towards vs.

If the Romans much affected, Ʋide vitam Augusti & aliorum. and esteemed of those Emperours who helped them in time of famine, and reioyced them with feasts and ban­quets; what great regard should wee haue to Christ, who will deliuer vs from Reuel. 7. ver. 11, 15, 16. our great tri­bulations, and bring vs in the presence of the throne of God, that wee may dwell with him in his holy Temple, seruing him day and night? There wee shall hunger no more, neither thirst any more, for the Lambe which is in the mids of the throne shall gouerne vs, and shall leade vs vnto the liuely foun­taines of waters, and God shall wipe away all teares from our eyes:Isa. 49.10.For hee hath compassion vpon vs, therefore Psal. 84.11. no good thing will hee withhold from vs, but will giue vs grace here, and glory hereafter, for euer and euer.

CHAP. X. Christ giueth Raiment and Riches.

AS Ioseph Gen. 45.22 gaue victuall and nourishment to his brethren, so hee gaue them all (none except) raiment: he was of great power in Egypt, and according to the testimo­nie of the Potestate bene vsus Ioseph anti­quit. iudaic. lib. 21. ca. 4. writer of the Iewes Historie, hee vsed his power well. Iesus Christ Hebr. 2.11. who is not ashamed to call vs brethren, who will Psal. 81.16.feede vs with the fat of wheate, and will suffice vs with hony out of the Rocke, who will Isa. 58.14.feede vs with the heri­tage of Iacob our Father, Iohn 6.27.who will giue vnto vs that meate that perisheth not but endureth to euer­lasting life: And those who loathe and refuse such heauenly and wholesome foode, Ier. 23.15. Hee will feede them with wormewood, and make them drinke the water of gall; but to those that willingly will receiue wholesome foode from him, Iob. 36.31. who giueth meate abundantly, he will also giue necessary and honest raiment. When Ionathan 1. Sam. 18.3.loued Dauid as his owne soule, and made a couenant with him, then he gaue him his Robe, his Garments, his Sword, and his Bow, euen to his girdle. Christ louing vs, nouri­shing vs, and making a Couenant with vs, hee will giue a robe-royall, precious garments, and sure armour, Reuel. 3.18. white raiment, that wee may bee cloathed, and that our filthy nakednesse doe not [Page 179]appeare: He who is of great power and good­nesse, will Reuel. 1.6.make vs Priests vnto God his Father, and then Psal. 132.9. cloathe vs with righteousnesse, and so Psal. 90.17.the beautie of our God shall bee vpon vs, who will direct the worke of our hands continually, Christ, 2. Cor. 5.21 which knew no sinne, made himselfe to bee sinne for vs, that wee should bee made the righteousnesse of God in him. And thus we shall be apparrelled with Psal. 45.8. garments smelling of Mirrhe and Aloes and Cassia, like to his owne. Alas, how miserably foolish are they, who vilipend and reiect so pre­tious and necessarie raiments? Richard Knowles in the life of Baiazet.

If that renoumed Tamberlane was offended grieuously, and made warre against Baiazet fourth King of the Turkes, because in great scorne hee reiected certaine garments, that in kindnesse were sent to him by Tamberlane: Will not Christ, that most mightie King in his wrath, consume all those that contemne, and refuse the rich robes, which in kindnesse hee offereth vnto them? They who Mat. 22.12. haue not this wedding gar­ment, at the last day shall bee speechlesse, they shall bee bound hand and foote, and cast in vtter darkenesse. If thou want this Spirituall vesture, Iere. 4.30. Though thou cloathest thy selfe with Scarlet; though thou deckest thee with ornaments of Gold; though thou paintest thy face with colours; yet thou shalt trim thy selfe in vaine, thou shalt be abhor­red and destroyed.

How expedient and profitable is it for vs, di­ligently to endeuour, that we may be armed and beautified with such comely apparrell, as is the [Page 180]righteousnesse of the Lord Iesus! So shall Psal. 45.11. the King haue pleasure in [...] beautie, when we are all glorious within.

After Ruth had proofe of Boaz gentlenesse and courtesie, who had entertained her, she fur­ther adioyned this request, Ruth. 3.9. spread the wing of thy garment ouer me. When thou hast gotten ex­perience of Christs goodnesse and liberalitie in feeding thee, say farther to Christ, Lord, thou hast nourished me when I was hungry, Lord also giue garments vnto me, and grant that I may Reu. 16.15. be so blessed as to watch and keepe my garments, least I walke naked and men see my filthinesse. As soone as thou art adorned with that most honest rai­ment, thy Psal. 32.1.sinne shall be couered, thy iniquitie shall not be imputed. Moreouer, Christ will say to thee, Cant. 7.6. how faire art thou, and how pleasant art thou my loue in pleasures!

But for that I purpose, God willing, to speake of that garment more largely in another place, I continue the more ample discourse thereof for the present.

Christ giueth riches to those who will re­ceiue him; for he sendeth his owne seruants, Eph. 3.8. to preach his vnsearchable riches. 1. I will speake of the excellencie of them. 2. I will show to whom they are giuen. That their excellencie may the better appeare, I will instance a compa­rison betwixt them and earthly riches, which are so frequently wished for, and so diligently hun­ted for, Brus. lib. 5. cap. 10. and for some reason, because one that al­together wanteth them, As that Athenian Timo­theus [Page 181]the sonne of Conon thinketh, Mortuus inter viuos viuit, he liueth as a dead man amongst li­uing and quicke men, and according to the say­ing of the Philosopher, Arist. lib. 1. Ethic. & lib. 2. polit. Impossibile est indigen­tem operari bona. It is impossible that a poore man can doe many good things. Againe, Impossibile est indigentem stadi [...] vacare, It is not possible to an indigent man for to attend his studies: yet I say of earthly riches (without the possession of spirituall riches) that they are vnprofitable, vn­certaine, insufficient, and hurtfull.

First, riches to the wicked are vnprofitable: for though he had Iob 20.15.deuoured wealth, yet he shall vomit it, for God shall draw it out of his belly, hee Ezech. 7.19.shall cast his siluer in the streets, and his gold farre off: their siluer and their gold cannot deliuer them in the day of the wrath of the Lord, they shall not satisfie their soules, neither fill their bowels, when their ruine is for their iniquitie.

Secondly, worldly riches are vncertaine to the wicked, they will not remaine. Iob 27.16. Though he should heape vp siluer as the dust, and prepare ray­ment as the clay; yet he shall not keepe it to en­ioy: for the innocent shall diuide the siluer. Prou. 23.5.Ri­ches taketh her to her wings, and flieth away as an Eagle; riches will not profite a rich man when he dieth,Psal. 49.17.neither shall his pompe follow after him. Death will violently and suddainly make a la­mentable separation betwixt the rich man and all his goods, when it will be said to him, Luk. 12.20. Thou foole, this night shall they take away thy soule from thee. Wherefore we may cleerely see, that the [Page 182]holy Apostle fitly calleth them 1. Tim. 6.17. vncertaine ri­ches, for a man cannot alwaies keepe them, but Eccles. 5.15. must returne naked as he came, he shall beare away nothing of his labour, and what profit hath he that he hath trauelled for the winde?

Thirdly, riches are insufficient. For, as Salo­mon testifieth, Eccles. 5.9. He that loueth siluer, shall not be satisfied with siluer. The rich man is like the dropsie man; the more he drinketh, the more he thirsteth; the wealthie man the more he posses­seth, the more he desireth. So Eccles. 4.8. Creuerunt & opes, & opum furio­sa libido. there is no end of his trauell, neither can his eye bee satisfied with riches.

Fourthly, riches are hurtfull to the posses­sours, Ecclesiast. 31.6. Ergo, solici­tae tu causa pecunia vi­tae es. which the Wiseman affirmeth: Many are destroyed by reason of gold, and haue found their de­struction before them. It is a stumbling blocke vnto them that sacrifice vnto it, and euery foole is taken therewith. And our Sauiour saith, Mat. 10.23. Per te im­maturum mortis adi­mus iter. Prop. lib. 3. that a rich man shall hardly enter into the kingdome of heauen: And Salomon saith, That Eccles. 5.12. riches are reserued to the owners thereof for their euill. Zeph. 1.18. Greg. Naz.Neither their siluer, nor gold, shall be able to deliuer them in the day of the Lords wrath, but the whole land shall be deuoured by the fire of his iealousie, So speaketh the Prophet. And the Ancient, Qui male vtitur diuitijs, miserabilis est, vt ille quisponte se vulnera­uerit eo gladio quem ad vindictam hostium sumpse­rat: He who vseth his riches euill, is miserable, like that man who willingly woundeth himselfe with the sword, which he tooke for to be reuen­ged of his enemies.

Riches without vertue, Eras. in Apoth. 1 [...]9. Chrys. Epist. ad Heb. hom. 29. are compared by the learned to vnripe fruite, vnwholsome and hurt­full to the health: and a wise father forbids his louing children to eate thereof, and leaueth them to his contemptible seruants, for that they are the cause of diuers sickenesses.

They are compared to cords and fetters, which binde vs, and deteine vs in the slauery of our enemie: which cords it becommeth vs to breake with Sampson, that those Iudg. 15.14. Chrys. hom. 33. epist. ad Heb.bands may be loosed from our hands, and we obtaine the victory.

They are like to an whoorish woman corrup­ting our minds, and making vs to misregard our heauenly Fathers good admonitions: for when he Ier. 22.21.speaketh to his owne in prosperitie, oftentimes they say that they will not heare.

Riches are like to a burden Heb. 12.1. pressing vs down, wearying vs in our spirituall race, and bringing vpon vs 1. Tim. 6.9. many noysome and foolish lusts, which drowne men into perdition and destruction. An im­pious rich man is in a worse estate then a Camel: Bernard. Bilius. haec fuge quae seruans ab eis serua­bere nun­quam, Ser­pentemque sinu parce fouere, &c. the beast beareth but one burthen, but the rich man hath two: One, of his earthly possessions, another of his sinnes. Primum in morte deponitur, aliud velit nolit moriens retinet, the first is laid downe at the time of death, but will he, nill he, he retaineth the other when he is dying, yea af­ter death for euer to grieue and vexe him.

They are like a Serpent troubling and biting the keeper of them. As for earthly and corrup­tible riches, because they are not alwaies and continually profitable but vnprofitable, for Psal. 49.17.the [Page 184]rich man shall take away none of them when he di­eth, because the foolish rich men will at length lament that riches are vncertaine and vnstable, saying, Wis. 5.8, 9, 10, 11, 12, 13. what profite hath the pompe of riches brought vs, all things are passed away like a shad­dow, and as a post that passeth by, as a shippe that passeth ouer the waues of the water, which when it is gone by, the trace thereof cannot be found, neither the pathe thereof in the floods, or as a birde that flieth in the aire, and no man can see any token of her passage; Serm. 4. de aduent. dom. Bernard.euen so the wicked approach suddenly to their end. Bernard saith of them, Si vestra sunt, tollite ea hinc vobiscum. If they be yours, surely carry them hence with you, because they are insufficient which will neuer fully content nor satisfie the soule of man, Non plus satiabitur cor hominis aure, quam corpus aura, The heart of man will no more bee satiate and sufficed with golde, then his bodie with ayre. As ^l the eye is not satisfied with seeing, nor the eare filled with hearing, so neither is the heart of man contented with receiuing riches, but ay thirsteth for more.

Because they are hurtfull to the possessours, The Vse. To seeke better ri­ches. for diuites desiderijs vastantur, cupiditatibus dissi­pantur, timoribus cruciantur, tristitia contabescunt, vngodly wealthy men are wasted with desires, are distracted with lusts, are tormented with this vncertaintie of their insufficiencie, and of their detriment, Psal. 62.10. if riches increase, set not your heart thereon: for what good shall all the goods of the world doe to thee, Math. 16.26. if thou loose thy soule? or what shall a man giue for recompense of his soule? Eccles. 1.8. August. [Page 185]labour thou more diligently for 1. Tim. 6.6.godlinesse, which is great gaine, which if thou haste obtained, though thou haue nothing in this earth, yet 2. Cor. 6.10. thou possessest all things.

Studie with all possible endeauour, to Iam. 2.5.be rich in faith, so shalt thou be an heire of his heauen­ly Kingdome.

Striue to 1. Tim. 6.17.be rich in good workes, to be ready to distribute, and communicate, that thou maist ob­taine eternall life: seeke toLuk. 12.33.make vp your treasure that can neuer faile, in heauen, where no theefe com­meth, neither moth corrupteth.

As for worldly riches, August. Putantur plenae deli­ciarum, sed sunt plenae periculorum: they are estee­med full of pleasure, but they are full of danger. Cassiodor. de dilectione Dei. cap. 9. Pecunia cum labere acquiritur, cum timore serua­tur, & tandem cum dolore grauissimo amittitur: Wealth is purchased with trauell, kept with feare, and at length lost with exceeding displea­sure. Diuitiae cum acquiruntur tribuunt, August.falsam la­titiam, cum perduntur derelinquunt veram tristiti­am. Riches when they are acquired giue false ioy, but when they are lost, they leaue true sor­row. Therefore we should not Psal. 49.6.trust in our goods, Vse. Not to trust in earthly ri­ches.nor boast our selues in the multitude of our riches, for who Psal. 52.7. trusteth therein, the Lord shall take him, and plucke him out of his Tabernacle, and roote him out of the land of the liuing; and that iustly, for Iob 31.24. who maketh gold his hope, or the wedge of gold his confidence, and reioyceth because of his substance, and because his hand hath gotten much, this is in him an iniquitie to be condemned, for he denyeth the [Page 186]God aboue. But let vs be most instant to acquire the Col. 1.27.riches of Gods glorious mysterie, which ri­ches Christ is in vs the hope of our glory, who will vouchsafe these happie and spirituall riches vpon vs. August. The pro­perties of spirituall riches. 1. They are comely. Non oculis carnis, sed oculis cordis videntur, They are seene not with the eyes of the bodie, but with the eyes of the soule.

1. They are most comely and beautifull, an ornament to vs in our life, they are profite and emolument to vs at our death; 2. Cor. 9.11. That on all parts we may be made rich, Col. 2.2.in all riches of the full assu­rance of vnderstanding to know the mysterie of Ie­sus Christ.

2. They are sure. They are most sure and certaine riches, Math. 6.20. neither the moth nor canker corrupteth them, neither theeues can breake through to steale them. Albeit Nebuchadnezzar might take from Iehoia­chim2. King. 24.13.all his gold, siluer, and treasures, and car­ry them to Babel: Albeit Craesus and Crassus, and the rich King Ezech. 28.5.of Tyrus, may be bereft of those worldly goods, and be impouerished: yet no strength nor policie of Sathan, will be able to bereaue the godly of their incorruptible trea­sure, They are sufficient. for they are laid vp in heauen.

3. They are sufficient to content one: when the Saints doe finde Christ, liuing and reigning in their soules, then they will say with Iacob, Gen. 45.28.I haue ynough, They will proclaime with Dauid, Psal. 16.5.The Lord is the portion of mine inheritance; I haue a faire heritage. And surely it is true:

In respect of the plenitude of the heauenly ri­ches, that is in the Lord Iesus, who possesse him, they loose nothing; who loose him, they pos­sesse nothing tending to their eternall happinesse and saluation.

4. They are absolutely necessarie, They are necessary. to bring one to honour and estimation: Yea, to a won­derfull preferment: for without them none will Ioh. 1.12. haue that prerogatiue, as to be the sonne of God. 2. For safetie and preseruation, when 1. Cor. 1.5. in all things we are made rich in Christ, he will Math. 1.21.saue vs from our sinnes, and Luk. 1.71.giue vs deliuerance from our enemies, and from the hands of all that hate vs. If corruptible gold was an occasion wherefore Iehoash and the inhabitants of Ierusalem was pre­serued from death or bondage in the daies of 2. King. 12.18. Hazael; certainly the most excellent spirituall treasures, will be meanes of our eternall preser­uation.

5. So considering the beautie, the certaintie, the sufficiencie, the necessitie of heauenly trea­sures, let vs seeke earnestly, and receiue thankful­ly from Christ, Reu. 3.18. that fine gold tried by the fire, that we may be made rich, viz. the sauing graces of Gods Spirit, true faith, vnfained repentance, holy feare, sincere loue, by which we shall beau­tifie our selues both in soule and bodie, for the price and valour whereof we ought, Math. 13.44. to sell all that we haue, knowing that they will be Psa. 119.72.better vn­to vs then thousands of gold and siluer.

Secondly, wee haue to obserue, vpon whom this so pretious riches, and heauenly treasures are [Page 188]bestowed: for many in this point are deceiued and disappointed, who suppose, with the luke­warme Laodiceans, that they Reuel. 3.17. are rich and in­creased with goods, haue neede of nothing, alto­gether ignorant, that in the meane time, they are miserable, poore, wretched, and naked, hauing neede of all things. Many Christians are like the puffed vp Corinthians, thinking themselues full and rich, 1. Cor. 4.8. and reigning as Kings, who in that same instant are emptie, needie, poore, and vile slaues, to a filthie and cruell enemie.

Wherefore let vs take good heed, Secondly, to whom Spirituall riches are giuen. vpon whom Christ will vouchsafe so rich and pretious trea­sures: Euen first, to those who know their losse; Secondly, who lament their pouertie; Third­ly, who with most earnest indeuour labour for riches; those onely and none others, shall bee partakers of that inspeakeable wealth, and inrich­ed with that fine Gold, with that Spirituall and permanent treasure.

First, To those who know their losse. it is a wonder, and great pittie to be­hold men to bee so sensible of any worldly losse, and to bee so ignorant and senselesse of Spirituall losse, and hurt done to their soule, preiudiciall to their saluation.

Wee finde that Kish, Sauls father, knew soone when 1. Sam. 9.3.his Asses were lost: Naomi, that her Ruth 1.20.beau­tie was lost: Ieroboam, that the 1. Kin. 13.6.power of his hand was lost: Samson, that his Iudg. 16.28.two eyes were lost: Manasseh, 2. Chr. 33.12 that his earthly Kingdome and libertie was lost: But alas, we know not that wee haue Reuel. 2.4. left our first loue, that wee haue lost the [Page 189]gifts which wee receiued at the time of our cre­ation, that 1. Cor. 15.49.wee haue borne the image of earthly, and sinfull Adam, hauing blotted the image of God in holinesse and righteousnesse, that wee haue lost the eyes of our vnderstanding, and haue great need to pray, Lord Psa. 119.18.open our eyes, that wee may see. Wee are ignorant of the decay of the strength of our inward man, and that wee through our naturall vnrighteousnesse, are in danger to loose the Kingdome of God.

Secondly, Christ will inrich those who la­ment their pouertie after they haue seene it, and make their moane to Christ, because they haue no furniture, nor goodnesse in them, for the mainteinance of their Spirituall life, acknow­ledging themselues to bee beggers and banke­rupts, their estate being distressed and vndone; that in regard of grace and Gods fauour, they are so poore by nature, so that they haue no good thing at all, more then they get by beg­ging.

The knowledge and feeling of our miserable spirituall pouertie, Good po­uertie. will greatly serue to beate downe this foolish and proud conceite, which wee haue by nature, and cause vs to bee out of heart with our selues, which will prepare vs to true grace, and to be Matth. 5.3. poore in spirit, to be blessed, for they who are poore in such forme, are Psal. 72 2. Gods poore, the Lord thinketh on them, Psal. 40.17. though I bee poore and needie, the Lord thinketh on mee, saith Dauid: 2. Isa. 66.2. The Lord looketh to them: 3 The Lord will satisfie them, Luke 1.53. and send away the rich 1. Cor. 6 9. Two those who la­ment their pouertie.[Page 200]emptie. But the other inward pouertie, to want grace the onely riches which beautifieth the soule, is most to be bewailed and lamented, and by many degrees much worse then Worldly pouertie: For poore men in respect of earthly things, they may be honest and godly men, con­tented with their estate; so were the chiefe A­postles, Peter, Acts. 3.6. who had not Gold nor Siluer; Paul, Phil. 4.11. who had learned in whatsoeuer state he was in, to be contented therewith.

This worldly pouertie, is (as one well saith) Aduersus fures, Petrarch de paup. dial. 8.& peiores furibus voluptates per­uigil excubitrix. But to want grace, and to bee emptie of Spirituall riches, is the miserie of all miseries: no Honestie, no Vertue, no Pietie, can stand with that vnhappie pouertie.

Thirdly, Thirdly, these riches are giuen to those who labour for them. who so wishes to participate of this so excellent, and pretious treasure, they must of necessitie labour for it with great trauell and in­dustrie. If 2. Tim. 2.6. the husband-man must labour before he receiue fruites; the Merchant, and Mariner, before they get gaine; the Souldier, before hee obtaine his wages: Should not a wise Christi­an labour, that he may receiue those incorrupti­ble riches? A griefe of griefes, to behold men professing Christianitie, so intentiuely carefull, and diligent, for to purchase and keepe corrup­tible trash, and the perishing pelfe of this World, while as they are carelesse, and al­together negligent to acquire Heauenly, and e­ternall treasure, which will bee gainefull and steadable for euer and euer.

Let all those who are willing to enioy this inestimable wealth (without the which, life is more miserable then death,) resolue to Reu. 3.18. buy it from Christ, and how? not with money, for Act. 8.20.Simon Magus would haue bought it so, and was deceiued; yea our blessed Sauiour most lo­uingly inuiteth vs to buy without money, Isa. 55.1. and without Siluer: Namely, with great humilitie, feruent prayer, earnest labour, and vehement de­sire, to make an exchange with him. First, Hu­militie is requisite in this bargaine; Because 1. Pet. 5.5.God who resisteth the proud, giueth grace to the humble, and Pro. 22 4.reward of humilitie, and the feare of God is riches, and glory, and life. Secondly, Prayer is needfull; Matth. 7.7. Aske, and it shall be giuen you: seeke, and yee shall finde. Truely this durable treasure is worth the asking. Thirdly, and also worth the trauell: then labour painefully for it, and 1. Cor. 15.58your la­bour shall not be vaine in the Lord. When ye haue gotten any portion thereof, bee most diligent, that it Luk. 19.16.increase more, and at length your Master will say to you; Mat. 25.21. It is well done, good seruant and faithfull, enter into your Masters ioy. Fourthly, in this bargaining, there must been an exchange. Giue Christ all thy sinnes, and receiue his righte­ousnesse; giue him thy shame, death, and con­fusion; and receiue from him, honour, life, and saluation. A happie and blessed change for vs, wherein wee can haue no losse, but euer gaine and profit. There was some correspondence, and proportion in that exchange betwixt Salo­mon and Hiram: for 1. King. 5.8. Hiram gaue Cedar-trees and [Page 202]Firre trees for the building of the Temple; againe, Salomon did minister foode for his familie: but in this bargaine with Christ, there is no propor­tion nor correspondence.

That woman who pleaded before Salomon, would gladly haue bin content, to haue 1. Kin. 3.23. changed her dead sonne, for her companions liuing sonne: but there are few who are content to part with their sinnes, and to take Christs righteousnesse: many will rather keepe still their filthie pleasures, Rom. 13.12. and the workes of darkenesse, to their owne de­struction, then change for the better, and re­ceiue that treasure, which will enrich them for euer. Thus much of the excellencie of hea­uenly riches, and to whom they are giuen.

CHAP. XI. Christ giueth Libertie.

WEE shall the more esteeme of this great blessing of our Christian libertie, Slauery in sinne. after wee haue knowen the vile slauerie of sinne, and the miserable thraldome and captiui­tie, wherein Satan deteineth the vngodly.

If wee felt rightly, the heauie bondage of sinne, Rom. 6.6. hence foorth wee would not serue sinne: 1. Because sinne is deceitfull: 2. It is grieuous: 3. It is cruell.

First, sinne is deceitfull; wee ought to be the [Page 203]more attentiue, Hebr. 3.13. least we bee hardned through the deceitfulnesse thereof. Laban was deceitfull, Gen. 31.41. who changed Iacobs wages ten times, and would haue sent him away emptie, notwithstanding of his longsome and painefull seruice: Sinne is false. but sinne is more deceitfull then Laban, performing farre other wayes then it promiseth. It will promise pleasure, profit, and preferment; but will giue in the end paine, disaduantage, & dishonour. No permanent pleasure in sinne. Albeit, Gene. 20.17 Abimelech King of Gerar expected for pleasure, yet hee found sorrow sickenesse and danger. Our first father Adam, supposed to haue had Gene. 3.7. honour by sinne; but shame and dishonour befell him, and his posteritie euer after. 1. Sam. 15.23. Saul and 1. King. 21.21. Achab looked for profit by sinne, but they lost their Kingdomes: and vndoubtedly, no profit, no pleasure, no preferment in sinne.

Ishmael the sonne of Nethaniah, dealt very guilefully and falsely with those Iere. 41.5, 6, 7. foruescore men, who were going to offer in the house of the Lord; he wept with them, promising to bring them to Gedaliah, whom they were seeking; but when he had gotten opportunitie, hee slew them, and cast them into the middes of the pit. Sinne is more guilefull and false, promising to bring men to the full of their desires; but it will slay them, and cast them into the pit of euerlasting per­dition. Sinne is grieuous.

Secondly, sinne is very heauie and grieuous, to those especially, who are quickned with the life of Iesus, and feele the burden thereof. If [Page 204]the Israelites complained, that Solomons 2. Chr. 10.4.yoke was grieuous vpon them, and his seruitude: Haue wee not greater cause of complaint, and lamen­tation, in respect of the intollerable and bitter yoke of sinne, Heb. 12.1. hanging so fast on vs, and pressing vs sore downe? The holy Apostle vnder the sence of this burden crieth, Rom. 7.24. O wretched man that I am, who shall deliuer mee from this bodie of death! Yea the dead earth, and senselesse crea­tures, Rom. 8.22. groane and trauell together in paine, wai­ting with feruent desire to bee deliuered of such a weightie burden.

Thirdly, Sinne is cruell. sinne is a cruell and mercilesse ma­ster. The Apostle Peter maketh mention of some 1. Pet. 2.18. froward masters buffeting their seruants. but alas, how froward and malicious is sinne, buffering, and wounding, and tormenting those that foster the same? An euident proofe hereof in Amnon, hee was 2. Sam. 13.2.sore vexed therewith, that he became leane and fell sicke, through the vehe­mencie, and crueltie of that commander.

Wretched and vnwise are they and deceiued, Tit. 3.3. who serue their lusts, and filthie rotten pleasures, who are intangled in the vile and abominable slauerie of sinne, and iniquitie, which is so false, grieuous, cruell, and malicious.

Let vs also thinke seriously of Satans captiui­tie, Captiuitie of sinners vnder Satan of the bondage and thraldome, wherein hee holdeth his miserable slaues. The bondage of the Israelites in Egypt vnder Pharaoh, was euill: the bondage in Babylon was worse: but the bondage vnder the Diuell by infinite degrees is [Page 205]worst of all. Pharaoh a mightie King of great power; Nabuchadnezar a more mightie King of greater power; the Diuell more mightie, and of greater power then they both. These were Princes of some wicked men, Iohn 14.30. Satan the Prince of all the wicked of the whole World: they flesh and blood, naturall men of short continuance, Princes on earth: Satan Ephes. 6.12.the Prince of darkenesse, spiritu­all wickednesse remaining in high places, whose hatred is deadly, seeing there is Gen. 3.15. enmitie betweene his seede and the godly, whose crueltie is vnsati­able, seeing hee is a 1. Pet. 5.8.Lyon and a Reue. 20.2.Dragon, whose craft and subtilties are manifold, seeing hee Reue 12.9. Captiues both in body and soule eter­nall. is a Serpent. Those Tyrants did onely captiuate mens bodies, their mindes were free, and there­fore the Exod. 2.23. children of Israel sighed, and cried for the bondage of Egypt, and Psa. 137.1. by the Riuers of Babel they wept before the Lord, they were exceeding weary of their thraldome and captiuitie: But Satan deteineth both body and soule in captiui­tie and filthinesse, so that Tit. 1.15. euen their mindes and consciences are defiled, and enthralled, Ephe. 4.18. hauing their cogitation darkened, the eyes of their soule blinded, their hearts hardened, being past all fee­ling, giuing themselues to wantonnesse, to worke all vncleanenesse, with delight and greedinesse, not being wearie of their wearisome slauerie, but abiding therein with pleasure and dele­ctation.

Furthermore, captiues to earthly Tyrants, They are in snares and prison. are not euer deteined in pits, and snares: but Isa. 24.17. feare and the pit, and the snare, are vpon the inhabi­tants [Page 206]of the Earth, who are not deliuered by Christ; They are all taken 2. Tim. 2.26. in Satans snare, to doe his will: who receiued not libertie in Christ, they remaine continually in the Diuels pit, in great woe and miserie.

As Nebuchadnezar did to Zedechiah bodily, so Satan doeth worse to all his captiues spiritually. Iere. 39.7. He put out his eyes, and bound him in chaines to carry him to Babel; The diuell puts out the eyes of the vnderstanding, he bindeth sinners in chaines, to carry them to Hell, and to euerlasting tor­ments.

Zedechiah was Iere. 52.11. put in Prison till the day of his death, (this is a comfort against the terrour, and paine of the earthly prison, Mors clauē alteram ha­bet. Petra. dial. 64. that as the Gaoler hath one key of the doore thereof, so death hath another key, to set prisoners at libertie.) But Satans captiues (vnlesse they be redeemed by Christ,) are cast into a prison, out of which there is no deliuery nor foorth-comming, Mar. 9.44. where their worme dyeth not, and the fire neuer goeth out.

2. King. 23.33. Pharaoh Nechoh put Iehoaz in bonds at Riblah. Satan deteineth his prisoners in stronger bonds, out of which when we are deliuered, we may say with the Prophet, Psal. 116. ver. 16, 17, 18. Behold, Lord, wee are thy seruants, thou hast broken our bonds; Wee will offer a sacrifice of praise, wee will call vpon the Name of the Lord, and pay our vowes vnto him, in the presence of all thy people. Christs bonds. And wee should be willingly content, to bee led with the cordes of Christ, Hos. 11.4. euen with the bonds of loue wherewith [Page 207]GodPsal. 86.11.will draw vs to him, and knit our hearts vnto him, and make vs to feare his holy name, which is sure freedome, and true libertie to serue Christ in holinesse and humilitie. August. Is est qui donat liberta­tem, exhibet fraternitatem, & promittit haeredita­tem, He it is who giueth libertie, exhibiteth bro­therhood, and promiseth an heritage.

In handling of this benefite, we will keepe this methode: 1. shew some sorts of libertie: 2. How true libertie is obtained: 3. from what we are deliuered: 4. what estimation we ought to make of so great a gift: 5. some vses of the premisses.

I. There is a two-fold libertie; one euill, Two sorts of liberty. of­fered by Satan, who is a lyer, and a murtherer from the beginning, and 2. Pet. 2.19.promised by false teachers, who themselues are seruants of corruption. This is an accursed libertie, giuing loose reines to sinne and impietie, drawing people vnto most vnhappie thraldome, and slauerie, and at length ouer­whelming them with most woefull calamitie, and plunging them in that sulphurous and Reu. 20.1.bot­tomlesse pit of eternall miserie, where they are bound for euer in the chaines of vtter and palpa­ble darkenesse. Satan like an Ape, is a preposte­rous imitator of Christs actions, as appeareth in this same instance: for Christ looseth, that he may binde, Luk. 13.12. he loosed from the bonds of the diuell a poore woman, who had a spirit of infirmitie eigh­teene yeeres, who was so bound together, that shee could not lift vp her selfe in any waies, and he set her at libertie out of Satans bonds, that he might Ioh. 8.44. [Page 208]binde her heart to God, who immediately glori­fied him; also Satan looseth some, to binde them more surely and miserably, he loosed Gen. 4.8. Cains hand to kill his brother, but he bound his tongue from confession, and his heart from conuersion. So he doth with all senselesse sinners, who being wrapped vp in great securitie, delighting them­selues in his slauery, and filthinesse, he striueth to bring them to a disliking and detestation of Christs bands, so that they refuse his inward bonds, whereby their affections should bee bound, & Col. 3.5.mortified; they refuse also his outward bonds of discipline and correction, whereby their manners should be amended, Psal. 2.2. assembling themselues against the Lord, and his Christ, resol­uing to breake his bonds, and to cast his cords from them, dreaming wofull bondage to sinne, and loosenesse of life, to be in it selfe libertie and freedome.

Againe, Good li­bertie. there is a happie libertie giuen by Christ, Ier. 15.21. who deliuereth his owne out of the hand of the wicked; and from the power of the tyrants, Ioh. 8.36.who maketh them free indeede, and Abrahams true children, Zach. 9.11.who will saue his owne through the blood of his couenant, and loose his prisoners out of the pit wherein is no water, Psal 53 6.and turne the captiuity his people, 2 Sam 8.1.by taking the bridle of bondage out of the hand of all their enemies, by Act. 1.6.restoring the kingdome, and consequently freedome to Israel, so that they are Eph. 2.19. Citizens with the Saints, and of the houshold of God, so that they are of the fami­ly Gal. 6.10 of faith, brethren to Christ, Rom. 8.17. and heires an­nexed [Page 209]with him, euen1. Pet. 2.7.heires of the grace of life, and a heauenly Kingdome.

Secondly, How liber­tie is obtai­ned. spirituall libertie in some manner is obtained, as corporall libertie in old time was purchased. 1. by ransom. 2. by powerfull de­liuerance. 3. by manumission. 4. by exchange.

I. In respect of Gods Iustice, which of ne­cessitie must be satisfied, we are set at libertie by ransome payed by Christ, Math. 20.28. who came to giue his life, for the ransome of many. Thus we should know, that we 1. Pet. 1.18.are not redeemed, nor ransomed with corruptible things, as siluer and gold, but with the precious blood of Christ as of a Lambe vn­defiled and without spot.

And seeing, 1. Cor. 6.10. we are bought for a price, we should glorifie God to whom we doe belong.

II. We attaine to libertie by a glorious and powerfull deliuerance, by that notable victory of our Sauiour, and ouerthrow of our enemie, Christ Col. 2.25. hauing spoiled the Principalities and Pow­ers,Col. 1.13.who hath deliuered vs from the power of dark­nes, andIsa. 42.7.brought out the prisoners from the prison, he who is most strong, and of all-sufficient pow­er, hath Mat. 12.29.entered into the strong mans house, he hath bound him, spoiled him, and giuen freedome to his owne seruants, whom he findeth therein.

III. After the comfortable victorie, and our happie deliuerie, when we are in Christs owne possession, he most franckly manumitteth vs, and giue vs true libertie, not that we may frame our life according to our naturall and filthy will, or to 1. Pet. 2.13. count it our pleasure to liue deliciously for a [Page 210]season, seruing our carnall iusts and sinfull appe­tite; but that we should conforme our selues according to his holy will, and prescript of his holy word, to Tit. 2.12.liue soberly, righteously, and godly, in this present world, and this I take to be the meaning of that saying of the Ancient, August. Christus non fecit de seruis liberos, sed demalis seruis seruos bonos, Christ hath not made vs free, who were seruants, but of euill slaues, he hath made vs good seruants to him, that we may serue and Ioh. 4.24. worship him, in spirit, in truth, and sinceritie, as he requireth of vs.

IV. That exchange made betwixt Christ and vs, is either a cause, or a testimony of our li­bertie, that He, the substantiall Ioh. 1.14. Word was made Flesh, and tooke vpon him our nature, Phil. 2.7. euen the forme of a seruant, to the end that 2. Pet. 1.4. we should be partakers of the godly nature; Christ Gal. 4.4.made of a woman became the Sonne of man, and Gal. 3.13. was made a curse for vs, that Gal. 3.26.we all may be the sonnes of God by faith in him, and that the blessing of A­braham might come on vs. Christ tooke our sins, and giueth vs his righteousnesse, our shame, and giueth vs glory; our bands due to vs, and giueth vs freedome and libertie in him. Thus we may be well assured of our libertie by so many waies acquired to vs, as by ransome, deliuerance, manu­mission, and exchange, not of person, but of qua­lities.

Thirdly, From what we are free­ed. Christ giueth vs libertie, from the ceremoniall Law, and the rites of Moses. 2. from the dominion of Sinne. 3. from the curse of the [Page 211]Law. 4. from the crueltie and tyrannie of Satan.

These ceremonies, as Peter confesseth, were a Act. 15.10, 31. yoke and burden which the Iewes were not able to beare. Now as the people of Antiochia reioyced for the consolation, when they were certified, that they were Gal. 5.11.not to be intangled with that yoke of bondage; so the assurance of our deliuery from that thraldome, should be vnto vs an occasion of ioy and gladnesse.

2. When we are made free by Christ, Rom. 6.14. Sinne shall not haue dominion ouer vs, for he Isa. 44.22.will put away our sinnes like a mist, and our transgressions as a cloud, and cause vs to turne to him who redeemed vs. This is the blessing of blessings, for other waies, our Isa. 59.2.iniquities would haue separated be­tweene God and vs, and our sinnes would haue hid his face from vs, so that he would not heare vs.

3. Hauing gotten libertie by Christ, we are saued from the curse of the Law; for Christ was Gal. 3.13. made a curse for vs. If it be asked, how these can stand together, God the Father saith of Christ, Matth. 3.17. This is my beloued Sonne in whom I am well pleased, and yet that he was made a curse, that he did beare Gods heauie wrath, and suffe­red the shamefull and painefull death of the crosse? It is answered, That they may agree well together: for Gods vnspeakeable loue to Christ, could not stay his iustice whereby he pu­nisheth the sinnes of the world, in the person of his beloued Sonne, and Iohn 3.16.God so loued the world, that he hath giuen his only begotten Sonne for the Redemption and life of the faithfull. Gods [Page 212]loue to Christ, and the execution of his Iustice, and his kindnesse to his owne sighteth not toge­ther.

Againe, if it be asked; If we be deliuered from the punishment of sinne, and from the curse of the Law; wherefore are we not also saued from the first death, which Rom. 6.23.is the wages of sinne, and yet Heb. 9.27.it is appointed vnto men, that they shall once die, And the Apostle affirmeth, That in Cor. 15.22. A­dam all die? A weake Christian may thinke, that because he is not freed from a naturall death, that therefore he is not freed from the curse of the Law.

Answ. Christ Hos. 13.14. deliuered his owne from death, he will be the death of death, and the destruction of the graue; he changeth the condition of death in his owne, so that it is as but the shadow of death, and entrance to life, as the Ancient speaketh, Mors est ianua vitae, Cyprian.victoria belli, portus maris, Death, it is a gate of life, the victorie of our war­fare, the hauen of the Sea, and so through Christ, Psal. 116.15. precious in the sight of Lord is the death of his Saints, and Reu. 14.13.blessed are they which die in the Lord, for they rest from their labours, and their workes follow them. One of the Fathers writeth com­fortably of this purpose; Mors Sanctorum, est labor is omniumque malorum consummatio, Citant. Hemming. in 8. Iohn. Euang.ad por­tum applicatio, peregrinationis, & omnium aegritudi­num terminus, oneris grauissimi depositio, de equo furioso descensio, de domo ruinosa liberatio, omnium periculorum euasio, debiti naturae solutio, reditus in patriam, & ingressus ad gloriam, The death of the [Page 213]Saints is the finishing of their trauell and of all their euils, the going to the harbour of his rest, the end of his pilgrimage, and of all their disea­ses, a laying downe of a most heauie burthen, and the lighting downe from a mad and furious horse, the deliuerance from a ruinous house, the payment of the debt of nature, the returne to our natiue countrey, and an entrance to glory.

The assurance of this made the Apostle Phil. 1.23. to desire to be loosed, and to be with Christ which is best of all.

4. We are freed by Christ from the tyrannie of Satan, who is more false to vs then Zebul was to Baal, hauing deceiued him, saying, that his enemies, that were comming to fight against him, were Iud. 9.36. the shadowes of the mountaines, so the diuell goeth about continually, Reu. 20.5. to deceiue the people which are in the foure quarters of the earth, in making them to suppose, first the most dange­rous and pernicious enemie to be but a light or small thing, as a shadow: he also and his vncleane spirits are more cruell and bloodie, then, were the Assyrians, of whom it was said by the Prophet, Ier. 6.23. they are cruell and will haue no compassion, their commandements are more cruell then Pharaohs: he commanded the Iewes Exod. 1.32. to destroy euery man childe; Satan commands euery one of his slaues to destroy their soules. We reade that Abraham had a speciall care to deliuer Lot, who in the o­uerthrow of Sodome was taken prisoner by Che­dorlaomer,Gen. 14.15.he brought him againe, and recouered all his substance: Christ hath greater care to [Page 214]deliuer and saue vs, who are taken prisoners of Satan, and to restore to vs all the losse which we haue susteined by the fall of our first parents, and our owne defection. Christ Psal. 86.17. will shew a to­ken of his goodnesse towards vs, that all they that hate vs may see it and be ashamed, because he hath holpen and comforted vs, and our2. Tim. 4.18Lord will deliuer vs from euery euill worke, and preserue vs vnto his heauenly kingdome.

Fourthly, touching the estimation that wee ought to make of this blessed freedome; surely, we haue good cause to account of it highly. For if Lysias esteemed much of the freedome of the Romanes, so that Act. 22.28. with a great summe of money, he obtained it; we should thinke more of the liber­tie of the Christians.

The priuiledges of the Romanes were chiefe­ly foure: 1. They might not be iudged by any forreine Iudge, but by one of their owne nation: 2. Teste. Are­tio. in Act. cap. 22. It was not lawfull to scourge or torment them. 3. Their children were euer free in the power of their parents, and might not be pressed to the warre. 4. They had free accesse to the most ample honours and preferments, with sundry o­ther priuiledges.

But the prerogatiues of Christians, are of much more worth and value. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth; who shall iudge them whom Christ absol­ueth? whoIsa. 50.8.will contend with them, whom he as­sureth? what aduersary shall trouble and tor­ture those, to 2. Thes. 2.16.whom Christ hath giuen euerla­sting [Page 215]consolation, and good hope through grace?

III. The children of Christian parents are happie, for they being comprehended within the compasse of the Couenant of God, 1. Cor. 7.14. are holy, and their Mat. 18.10.Angels alwayes behold the face of the Lord in Heauen; Gal. 4.31.They are not children of the seruant, but of the free woman, Abrahams seed, heires by promise, a 1. Pet. 2.9.royall Priest-hood, enioying true libertie.

IIII. They shall not onely haue accesse to the greatest preferments and dignitie, but shall attaine also to the highest honour and glory, and themselues, Psal. 8.5. be crowned with worship and felici­tie for euer.

Wee reade that the Athenians with great courage and feruencie, Herodo. & vide Chron. Carion. li. 2. mainteined their ciuill libertie, so that they stoned to death one of their neighbours Lycidas, (or as Demosthenes calleth him Cyrsilus) for that hee counselled them to accept of the condition in infringing their libertie, which Mardonius Generall to Xerxes proposed vnto them; yea, the women of Athens killed also with stones his wife for the same cause. With what indeuour should wee studie, to keepe our spirituall freedome, and to stand Gal. 5.9. fast in the libertie wherewith Christ hath made vs free, and not to be intangled againe with the yoke of bondage?

Wee reade also what Diogenes said to Craterus one of Alexanders chiefe Captaines, Laertius. lib. 6. cap. 2. who being a man of great wealth, inuited the Philosopher to abide with him, promising him good enter­tainement: [Page 216]But hee replyed, that he had rather licke salt in Athens then to fare delicatly with Cra­terus, preferring libertie, albeit it bee conioyned with pouertie, vnto the delicates of rich men where freedome is diminished. Yea the Apostle himselfe esteemeth much of ciuill libertie, as ap­peareth by his counsell, 1. Cor. 7.21. If thou mayest be free, vse it rather.

The Romans also both did, Liuius. Plu­tarch. Au­gust. citant. and suffered great things for the keeping of their libertie. And Brutus for the obtaining thereof did kill his owne children: Haue wee not better cause, to kill and Colos. 3.5. to mortifie our sinnes, and leud affecti­ons, that wee may keepe our Christian libertie, that we who are Isa. 61.1. & Luke 4.18. bound, and are captiues may haue the prison opened, and our selues deliuered in the acceptable yeere of the Lord?

This libertie should be the more regarded of vs, because the Lord onely can giue it vnto vs, so that we may truely say, The Psa. 144.2.Lord is our good­nesse, and our fortresse, our shield and our deliue­rer: It is not as the gift or donation of any mor­tall man. Indeed Nero might proclaime an earth­ly libertie to the Grecians; Alexander. lib. 4. ca. 10. and Cinna to slaues; but they themselues were slaues and captiues vnto their vile lusts and affections. But no Prince nor Potentate hath power, to giue this Christi­an libertie: 1. Tim. 3.13 It is in the faith which is in Christ Iesus, he may onely giue his owne Spirit, 2. Cor. 3.17. and where the Spirit of the Lord is, there is libertie.

Seruants of old were verie desirous of liber­tie; for when they receiued freedome, 1. They [Page 217]were apparelled with white raiment: 2. They were honoured with a Gold ring: 3. They were admitted to their Masters table.

Christians should thinke more of Spirituall li­bertie, for then, Tertullia. & Pier. Valer. li. 40, Isa. 52.1. They will put on the garments of beautie, and be Reue. 3.5.cloathed in white aray: Second­ly, they will bee more honoured then Ioseph was in Egypt, when Pharaoh Gen. 41.42.put a ring vpon his hand: Thirdly, Christ Luk. 22.29.appoints for them a King­dome, that they may eate and drinke at his table.

V. After wee haue gotten this libertie, The vses of true Li­berty. wee must not 1. Pet. 2.16. haue it as a cloake of maliciousnesse, but wee must liue as the seruants of God. The furie and madnesse of the Libertines, who vnder the pretext of libertie, doe pollute themselues with all sort of impietie, is iustly to be abhorred and detested: as also of the Anabaptists, who because of their freedome, (as they terme it,) would shake off all obedience and subiection vn­to the ciuell Magistrate, expresse contrary to Gods word. Rom. 13.5. We must bee subiect vnto the higher powers, not because of wrath onely, Ʋs. 2 but also for con­science sake. Surely they that resist them, resist the ordinance of God, and they shall receiue vnto them­selues iudgement, and damnation; for that our spi­rituall freedome doeth no way exempt vs from ciuell and lawfull subiection, and so the Apostle commandeth, Eph. 6.5. Seruants, bee obedient vnto them that are your masters according to the flesh, in singlenesse of your hearts vnto Christ.

2. It is good counsell that is giuen by the A­postle, Heb. 4.14. Let vs hold fast our profession, that wee [Page 218]should also hold fast our libertie, which is a pri­uiledge of our profession, and Rom. 6.22. being freed from sinne, and made seruants vnto God, we should haue our fruit in holinesse, that in the end we may obtaine euerlasting life.

3. We should so accompt of this happie free­dome, as to preferre the same vnto all the decay­ing delicates, and perishing pleasures, which this vaine world can afford, neuer regarding, nor yet lusting after the flesh pots, nor after Num. 11.5.the fish, Cu­cumbers, Leekes, Onions, and Garleke of Egypt, which may cause vs to loose our libertie, and a­gaine to be reduced to vile slauerie.

CHAP. XII. Christ giueth Honour.

IEsvs Christ 2. Pet. 1.17.who receiued of God the Fa­ther honour and glory, he willRom. 15.7.receiue vs also to the glory of God. As hee vouchsafeth vp­on vs true and happie libertie; so hee will Hebr. 2.7. crowne vs with honour and glory, and set vs a­houe the worke of his hands, so that ^s we shall haue a Crowne of glory, and a royall Diadem in the hand of our Lord.

Touching this benefit, in handling thereof, wee will consider these seuen points. 1. That Christ will deliuer vs from shame and disho­nour. 2. That hee will remooue contempt and [Page 219]disgrace. 3. That he giueth true honour. 4. Of the certainetie thereof. 5. Of the continuance thereof. 6. To whom it shall bee giuen, and where chiefely. 7. Of the vses of this gift.

Christ deliuereth his owne from shame. Christ deliuereth, frō shame. For if hee Rom. 8.2. hath freed them from sinne, hee will also saue them from shame; because wise Salomon saith, Prou. 14.34. Sinne is a shame to the people.

Men naturally and vsually are ashamed: First, when they are tryed to bee ignorant, especially professing knowledge: Secondly, when they are disappointed in those in whom they most tru­sted: Thirdly, when they are deprehended in an vniust and vnlawfull fact: Fourthly, when they are manifestly conuicted of ingratitude: Fiftly, when publikely they are punished: Sixtly, when they see themselues filthie and naked.

Men are ashamed of ignorance: Plutarch. in vita. Idom. & Valer. Man. lib. 9. cap. 12. As when the Poet Homer could not vnderstand an answere of certaine Fishers, through shame and sorrow hee died. Will not the shame of sinners who haue no part in Christ, bee exceeding great, being conuicted of worse ignorance then is in beastes? 2. When they are frustrated, and disappointed of their hopes and expectations. Isa. 1.3. Senac herib King of Ashur inuaded Iuda, of purpose to de­stroy Ierusalem: But Chr. 32.21. Ezekiah and the Prophet Isaiah prayed, and crept to God, who sent an Angel which destroyed all the valiant men, the Princes and Captaines of the hoste of Senacherib; so that hee being disappointed, returned with shame to his owne Land. 3. It is manifest by experience, that [Page 220]one will be ashamed when he is taken commit­ting some vnhonest deede, and the wicked may say with the Iewes, Ier. 3.25. We lye downe in our confusi­on, and our shame coucreth vs; for we haue sinned against the Lord our God. 4. Iosephs brethren Gen. 4 [...].3. were astonied at his presence, and ashamed for their vnkindnesse; 5. King Saul chose rather to die, then publikely to be 2 Sam. 31.4. mocked, and exempla­rily punished of the vncircumcised Philistimes: 6. our first father Adam for shame, Gen. 3.10. Hid him­selfe, because hee was naked: and Dauid his ser­uants, 2. Sam. 10 5. were exceedingly ashamed, for that Hanun King of Ammonshaued their heards, and cut off their garments in the middle.

Now Christs sernants, who haue rightly re­ceiued him, they haue hope in him, Rom. 5.5. and hope maketh not ashamed, Isa. 54.13.they shall be taught of the Lord, who will Ier. 31.33.put his Law in their inward parts, and write it in their hearts. Gob 1.9.They shall be fulfilled with knowledge of his will, in all wisedome and spiri­tuall vnderstanding, and not continue in igno­rance to be confounded therewith: 2. for they Psal. 37.4. delight in the Lord, he shall giue them their hearts desire; Iosh. 23.14no thing shall faile of all the good things, which the Lord promised, and they expected; Mich. 7.7.they shall looke vnto the Lord, and waite for God their Sauiour, God will heare them, Psal. 91.15.he will be with them in trouble, he will deliuer and glorifie them: 3. they will neuer be deprehended, committing any vn­honest or vnlawfull deede, because they 1. Cor. 6.11. are washed, and sanctified, and iustified, in the name of the Lord Iesus, and by the Spirit of God: 4. They [Page 221]shall be commended as faithfull, Mat. 24.25. as wise seruants, not reproued for vnkindnesse: 5. They with good King Hezekiah 2. Chr. 32.2shall be magnified in the sight of all nations, 6. they shall be Reu. 19.15.cloathed in fine linnen, white and pure, and 2. Cor. 5.3.not found naked. Thus who receiueth Christ shall be altogether freed from shame, and ignominie, for that they shall be in­structed, and satisfied, and sanctified, and praised, they shall be magnified and cloathed.

Secondly, Christ deliuereth from con­tempt. the godly in this world will com­plaine, that Ps. 119.141.they are small and despised, and will pray, saying, Psa. 119.22. Remoue from vs shame & contempt.

Here Isaac will be Gen. 21.9. mocked of Ismael. Dauid will grant, that he is the shame of men, and the contempt of the people, Christ testifieth, Iohn 4.44 that a Prophet hath no honour in his owne countrey, and Paul with the Lords Saints affirmeth, 1 Cor. 4.1 [...]. that he is made as the filth of the world, the off scouring of all things; yea the sonne of a Prophet, will be mis­regarded, and reputed to be 2 Kid. 9.11.a [...] fellow.

And sure it is an vsuall thing in this earth; That vertuous, wise, godly, and couragious men are vilipended, of vicious, foolish, prophane, and vnworthy dastards; so it was in all ages by gone, so it is for the present, so it shall be in all times comming perpetually.

Thus Thersites despised Achilles, Petrarch. Di [...]l. 36. de cortep.Zerlus misie­garded Homer; Antonius vpbraided the Empe­rour Augustus; and Maeuius Virgil; Calv [...]s con­temned Cicero: And which is worst of all, Nerod a most prophane and miserable man, Luk. 23.11. despised Iesus Christ the Lord of life, the God of glory, [Page 222] and mocked him, But Christ is most honoured and glorious in himselfe, and in euery one of his clect in particular; 1. Ioh. 3.2. and we know that when He shall appeare, we shall be like Him: Euery Christian in some respect may be cōpared to Brutus the first. Nemo primum Bruto contemptior Romae fuit, Petrarch. Dial. 36.Nemo minus postea, None in Rome at the first more cō ­temned then Brutus; None afterward more re­garded; None in the world more despised then a true Christian, Christ gi­ueth ho­nour. but none afterward more exalted.

Thirdly, Christ giueth honour to his own: for as Iob 5.6. miserie commeth not forth of the dust, neither doeth affliction spring out of the earth, neither doth shame come by accident; so also Psal. 75.6. to come to prefermen [...] neither from the East, nor from the Wast, nor from the South, Christ giueth it to his owne. Surely in was not Pharaohs power, So to honour, Gen. 41.42.Ioseph: nor Ashuerous power, Est. 6.14. to doe so great honour to Mordecai; neither might Nebu­chadnezzar so preferre Dan. 2.48. Daniel, as Iesus will ho­nour his elect: hee will Reu. 1.26. make them Kings and Priests vnto God his Father; Reu. 2.26.to them hee will giue power euer nations, to them he will grant to sit with him in his throne, to Iudge the world, yea to Iudge the Angels. The cer­taintie of it.

Fourthly, touching the certaintie of this ho­nour, we may be perswaded of it; for the Ren. 7.10. holy and true God both promised the same; Ioh. 14.6. He who is the Way, the Truth, and Life, will giue it; 1. Cor. 1.20.and the promises of God in him, are yea, and Amen: He is also most powerfull, most constant, and mindfull of his owne; no vntruth, no weaknesse, no vn­constancie, 1. Cor. 6.2. [Page 223]no forgetfulnesse, nor obliuion is in him: wherefore we may be firmely assured, that whatsoeuer he promiseth, that perfectly hee will accomplish, who will giue vnto vs honour and dignitie, Phil. 3.21. who will change our vile bodies, that they may be fashioned like vnto his glorious bodie, according to the working whereby he is able euen to subdue all things to himselfe.

And albeit the godly in this present life, attaine not to that hight of honour, which is prepared for them: yet let them be content, because Christ hath promised the same, expecting patiently the time appointed by his wisedome for the accom­plishment of that promise.

It is recorded, that Pompey the Great, Plutarch. when he had passed ouer to Lybia against Domitius, and hauing vanquished the enemie in a great battell, his souldiers saluted and honoured him with the style of an Emperour: but he denied to accept of that honour, as long as the Campe of his ene­mie did remaine in his sight not demolished.

May not we be more willing to want the ful­nesse of our honour as long as our enemy Sinne is within vs? as long as Rom. 7.23. we see another law in our members rebelling against the law of our minds, and leading vs captiue vnto the law of sinne; As long Gal. 5.17. as the flesh lusteth against the spirit, & the spirit a­gainst the flesh, & these all contrary one to the other, we cannot doe the same things that we would.

Yet we need not to feare, Luk. 12.32. The conti­nuance of this ho­nour. for it is our Fathers pleasure to possesse vs in that kingdome which hee will giue vs, in due season, where wee shall [Page 224]remaine in all honour and felicitie for euer.

Fifthly, albeit Psal. 44.12. man shall not continue in worldly honour, yet the Elect shal continue in the heauen­ly honour. As for worldly glory, It may bee compared to the smoake that commeth out of the chimney, which at the first appeareth to be something, but suddenly euanisheth in the ayre, and is not perceiued for true, Isa. 40.6. all flesh is grasse, all the grace and glory thereof is as the floure of the field that soone withereth and fadeth; which words are spoken of a naturall man as he is in himselfe, Vide Tre­mell. in hunc locum. [...] and not of one that is regenerate by the spirit of sanctification in Christ.

Nazianzen compareth earthly honour to the impressions or furrowes which the ship maketh in the Sea, they suddenly goe out of fight, and the place of them is not knowne. The truth of this may bee seene in Zezckiah King of Iudah, who being a glorious King reigning in honour and libertie, yet with contempt and ignominie was carried away to captiuitie, 2. Kin. 25.6. Iudgement is gi­uen vpon him, his sonnes slaine in his presence, his eyes put out, he bound in chaines, is carried captine to Babell. Haman the Agagite one day was highly exalted Est. 3.2. & 7.9. and renerenced, the other day is disgra­ced and hanged on the gallowes which hee had prepared for Mordecai.

Among the Roman Emperours, Valerianus was taken prisoner by Sapor king of the Persians, his wealth turned to pouertie, his honour to ig­nominie, and he made a foot-stoole to a proud Barbarian, mounting on his horse-backe: many [Page 225]of the Emperours of Constantinople died in pri­son; seuerely detained in paine and slauery. Spinaeus lib. 7. in metum. Henry the fourth, a most Victorious and Illu­strious Emperour of the Germans, imprisoned and degraded by his owne sonne, dyed lamenta­bly; Thilpericus and Ludouicus, French Kings, depriued of their kingdomes and dignities, the one thrust in the prison, the other in the Mona­stery: And thus oftentimes it falleth out accor­ding to our Sauiour, saying, that one Eccle. 4.14.who is borne in his kingdome is made poore, bereft of all his ri­ches, estimation, and authoritie.

Now although the honour and glorie of the worldlings be very vnstable and vnconstant, like vnto a perishing shadow, for Prou. 10 7. the name, honor and fame of the wicked shall rotte, and be abhorred both of God and man, yet the godly Iob 11.15. shall lift vp his face without spot, and shall be stable and not feare. There age shall appeare more cleare then the noone­day, they shall shine and be as the morning, they shall be builded and still adorned with euerlasting glory, because Ier. 31.3. God hath loued them with an euerlasting loue, their honour shall be constant and perpetu­all, their Reu. 3.11. crowne shall be sure, that no man can take it from them, as their Psal. 16.11. pleasure shall be for e­uermore, so their honour shall be for euermore.

Christ 2. Tim. 1.10. who abolished death, and hath brought life and immortalitie, will bring vnto them immor­talitie of honour and glorie, euen to his1. Pet. 2.9.chosen ge­neration, to his royall Priesthood, to his peculiar peo­ple, and his holy nation.

Sixthly, against those Psal. 16.3. excellent, whom Christ [Page 226]will honour in heauen: Who re­ceiue ho­nour. Let vs remember, That he will vouchsafe this benefit to the humble: 2. To the faithfull: 3. To those who honours him.

1. The humble who thinkes that they are worthy of shame and contempt, Christ will giue vnto them honour and renowne; when Daniel confessed that Dan. 9.7. open shame and con­fusion of face appertained to him and his peo­ple, he found righteousnesse, compassion and forgiuenesse in the Lord, he was honoured, and he prospered in all his waies. If Christ 1. Pet. 5.5. giueth grace to the humble, he will also giue glorie to the humble; for glory vndoubtedly followeth grace.

He Iob 5.11.setteth vpon high them that be low, that the sorrowfull may be exalted to saluation.

Dauid 2. Sam. 6.22.who was vile in his owne eyes, and low in his owne sight, he is preferred and had in honour; our Sauiour Christ Phil. 2.8.humbled himselfe and was of no reputation, wherefore he is highly exalted, and a name giuen to him aboue euery name: And he tel­leth vs in his Gospel, Math. 18.4. Whosoeuer shall humble himselfe as a little childe, the same is the greatest in the kingdome of heauen; And thus according to the saying of wise Salomon, before honour goeth humilitie.

2. Christ will giue honour to his faithfull ser­uants, for Heb. 11.3. by faith our elders were well reported of, in old times, and as yet who are endued there­with will be esteemed and accomplished, for he will Ioh. 1.12. giue that prerogatiue to them to be the sonnes of God, euen to them that beleeue in his name; Now if in the Iudgement of Dauid, thinking Pro. 15.33. [Page 227]himselfe 1. Sam. 18.23. The vertue of our A­deption. a poore man and of no estimation. It was a great preferment to be a Kings sonne-in-law: Is it not a greater honour and preferment, to be the adopted sonne of the King of heauen. By vertue of this adoption, as our earthly, carnall, and sin­full affections will be changed and altered, for they will become holy, heauenly, and spirituall, because when God doth adopt any to bee his sonne, he maketh him who was wicked and dis­obedient, to be godly and obedient, and Eph. 4.23.to bee renewed in the spirit of his minde: so our estate and condition will be helped and bettered by vertue of the same adoption? for of Eph. 2.12. strangers and ali­ants, yea ofRom. 5.10.enemies, He maketh vs Ioh. [...].15.friends; Heb. 2.11.He is not ashamed to call vs brethren, we are the 1. Cor. 6.15. [...]m­bers of his bodie.

Soone we may perceiue a great difference be­twixt the adoption of God, and man; for the adoption of man doth not change the nature; and fashions of the adopted: Salustius in bello Iu­gurth. Petrarch. Dial. 69. Micepsa King of Numi­dia, adopted Iugurtha, and that did alter his cruell and sauage nature; but by the power of Gods a­doption, the corrupt and carnall disposition of the adopted will be remooued, at the least renu­ed againe: the adoption of man is changeable, and it may be altered; as when Augustus the Em­perour, first adopted his owne Agrippa; but af­terward, appointed Tiberius to be his successour in the Empire: But Gods adoption is like him­selfe, Psa. 102.26. who will endure for euer, it is alwaies vn­changeable and subiect to no alteration.

Thus who hath true and liuely faith, will be [Page 228]partakers of the gift of this Adoption, and con­sequently will attaine to this honour, authoritie, and estimation.

3. 1. Sam. 2.30 God will honour them, that honour him, and they that despise God shall be despised. It is the Apo­stle Peter his exhortation, 1. Pet. 2.17. to honour an carthly King, farre rather we should honour our heauen­ly and immortall King.

A sonne honoureth his father (saith the Lord of Hostes) and a seruant his master. If we be duti­full children to so louing a father, if we be obe­dient seruants to so liberall a master; we will la­bour to the vttermost of our power to honour and 1. Cor. 6.20. glorisie our God in our bodie, and in our spiris; neither wil be content with the reprobate Iewes, Isa. 29.13. to come neere to our Lord with our mouth, and to honour him with our lippes; in the meane time, remoouing our hearts farre from him, but we will worship and honour him Ioh. 4.24. in spirit and truth, sin­cerely and constantly.

As also we will Prou. 3.9. honour the Lord with our ri­ches, and with the first fruits of all our inerease; Then we may assure our selues, that the Lord will fill vs with abundance of his grace, he will honour and blesse vs with heauenly blessing and euerlasting honour, if not in this earth which is the place of our captiuitie, and should be to vs the schoole of humilitie, yet assuredly in the kingdome of heauen, the appointed place of our victorie and glory.

Lastly, Vse three­fold. for the vse of this doctrine, the consi­deration of it should mooue vs: 1. to contemne Mal. 1.6. [Page 229]this earthly and transirorie glorie: 2. to seeke for heauenly and permanent honour: 3. to suf­fer patiently in this earth, the reproach and con­tempt of the wicked.

1. As for the credite of the world, and this vulgar applause, it is to bee contemned of wise Christians: 1. because there is labour and dan­ger in the seeking of it: 2. because there is more labour and danger in keeping of it: 3. because it is of short continuance and durance, for that it is an effectlesse, and hurtfull thing.

That similitude of Anshelmus, Anshelm. in Similit. is worthy of obseruation, comparing men who hunts for worldly honour, to little children following but­ter-flies: there is trauell and perill in persuing of them, no gaine nor commoditie by possessing of them, which are neither profitable for food nor rayment.

Againe, earthly honour is oftentimes the nurse of pride: high preferments, and vulgar praise, are to the wicked, fortunes and procurers of some fearefull punishment, as may be seene in Herod Agrippa, who being applauded by his [...], Act. 12.23. because he gaue not glory vnto God, an Angel sud­denly smote him, and he was eaten of wormes.

Moreouer, worldly glory is an occasion of en­uie in others; The holy and humble men of God, 1. Sam. 18. Dauid, and Dan. 6.4. Daniel, When they were honoured, they wore then most enuied, and the enuie and malice of their enemies had beene ef­fectuall against them; except the fauour of the Almightie God had preserued them, when [Page 230]hee himselfe had preferred.

Alas, for the foolishnesse of worldlings, who misregarding durable & sure honour from God, care with Saul to haue 1. Sam 15.39. honour only amongst the people; and for their madnesse, who labouring to hold their renowne and reputation in the world, dare not professe or practise those duties, which may tend to the honour and glorie of the Almightrie, because with some Iewes, Ioh. 12.43. they le­ued the praise of men, more then the praise of God.

Whosoeuer then shall studie to be crowned with the vanishing shadow of earthly estimati­on; let them remember the inconstancie of that perishing dignitie, and the mutabilitie of all worldly things; that 1. Cor. 7.31 the fashion of this world doth passe away, and the glory thereof, vanisheth like the vapour of smoake, and that the Isa. 27.9. Lord of Hostes hath decreed this to staine the pride of all glo­ry, and to bring to contempt all them that be glorious in the earth: This God did to Ind. 1.7. Adonibezeck, a conquerour of many Kings, but at last himselfe is conquered, disgraced, and brought to a shame­full death; so is worldly honour and glorie dan­gerous, brittle, painefull, and very transitorie. We should endeauour to be beautified with e­uerlasting honour, Iam. 1.12. to receiue that crowne of life, euen that 1 Pet. 5.4.incorruptible crowne of glory, by 2. Pet. 1.5, 6, 7, 10.ioyning vertue with our faith, and with vertue knowledge, and with knowledge temperance, and with tempe­rence patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with bro­therly kindnesse Lone.

If we doe these things we shall neuer fall from grace, nor glory, vnto shame and miserie.

As Rom. 2.9. tribulation, and anguish shall be vpon the soule of euery man that doth euill; So to euery man that doth good, shall be glory and honour, and peace for ener.

It is a great pitie, Luk. 16.8. that the children of this world should be in their generation wiser, then the children of light: Horat. & alij. how carefull and earnest are they to at­taine to yncertaine and decaying glory! how carelesse are Christians to bee honoured with most solid and certaine glory! The man scarce worthy to be named Erostracus, was so desirous to be remembred, that with his owne hands, he burnt the stately Temple of Ephesus; And Empe­doiles the Philosopher, thinking therby to be ac­counted immortall, did cast himselfe in the bur­ning hotte Mountaine Aetna; where he was con­sumed into ashes.

But we should giue diligence, 1. Tim. 4.7. to exercise our selues vnto godlinesse, both by doing and suffering to Math. 5.10. make our light shine before men, & so our hearts be stablished, and Psal. 112.6.wee had in euerlasting remem­brance; we shall enioy a kingdome, thrones of Ma­iestie, and the neuer fading crownes of incorrup­tible glory; when we Reu. 21.7.shall inherite all things, Reu. 7.17.the Lambe of God, leading vs vnto the liuely foun­taines of Gelest all waters.Est. 6.11.Thus shall it be done to them an, whom the King of heauen will honour.

3. Let the assurance we haue to possesse this glorious 1. Pet. 1.4. inheritonce, immortall, that fadeth not, nor incourage and hearten vs, to Rom. 8.17. suffer with [Page 232]Christ, paine and shame, that we may be glorified with him in his Kingdome, being our blessed Sa­uiour, Heb. 12.2. who for the ioy that was set before him, en­dured the crosse, and despised the shame, and is set at the right hand of the throne of God.

Should not We 1. Pet. 4.13.reioyce inasmuch as we are parta­kers of Christs sufferings, that when his glory shall appeare, we may be glad and reioyce continually, per­swading our selues, that God will Ioel 2.17. not giue for e­uer his heritage into reproach; because thus Hee spake to vs, Isa. 51.7. Hearken vnto me, ye that know righ­teousnesse, the people in whose heart is my Law: feare not the reproach of men, neither be ye afraid of their rebukes, for all the shame and ignominie, that the wicked can doe to the godly, will soone vanish and decay. The righteous may be compared to that hearbe called Adiantam, or Maidens-haire, albeit, water be cast vpon it, remaineth not the hearbe appearing to be dry? Erasm. in simil. So the contempt and ignominy done to the Saints abideth not, and therefore more patiently they may be content to suffer the same: when as the glorie of the wic­ked Hos. 9.11. Chrys. in Iohan. shall flie away like a bird, after it hath pined them: for as a worme consumeth the tree, it breeds with the rust of yron that sticketh therto: so vaine-glory destroyeth that soule which nou­risheth it: but the Elect at all times will Rom. 5.2. reioyce vnder the hope of the glory of God, which Christ in due season most abundantly will vouchsafe vpon them, to him be praise, 1. Tim. 1.17. honour and glorie, for euer and euer, Amen.

CHAP. XIII. Christ giueth Ioy.

VVHen the Lord Psal. 113.7. hath raised the needie out of the dust, and lifteth vp his poore out of the dung, that he may set them with the Princes of his people, they whom Christ hath thus honoured, and inriched with other heauenly and excellent gifts; the Isa. 35.9.re­deemed of the Lord, vndoubtedly shall obtaine ioy and gladnesse, and sorrow and mourning shall flie away from them.

It is true indeede, that as Christs best beloued Brethren and Sisters, shall haue first bitternesse and displeasure in this world (as their Master foretelleth them) they Ioh 16.20. shall weepe, lament, and sor­row, but their sorrow shall be turned to ioy: Then theyIer. 31.13.shall come and reioyce in the hight of Sion, and shall turne to the bountifulnesse of the Lord, who will turne their mourning vnto gladnesse, and giue them ioy for their sorrowes.

Let none of Christs deare seruants be decei­ued: if they expect consolation here, Godly sor­row before ioy. and salua­tion hereafter, let them be certainly resolued at the beginning, to be grieued, molested, and dis­pleased at themselues, for their manifold sinnes and hainous offences committed against the Ma­iestie of such a louing, kinde, and patient Father, Exod. 34.6. the Lord, strong, mercifull, and gratious, slow to an­ger, and abundant in goodnesse and truth.

Before wee speake of that incomprehensible ioy of the Elect, we will first speake of their sor­row; againe, of their mourning and lamentati­on for sinne.

As for the godly sorrow of the Saints of Christ, Let vs first consider the reason [...] of it: se­condly, the difference betwixt it and worldly heauinesse: thirdly, what are the effects of it: fourthly, some circumstances of this sorrow.

The Saints haue cause of sorrow: Causes of godly sorrow. 1. because of their owne sinne: 2. because of the iniquitie that abounds in the earth: 3. because of the af­fliction and trouble of the righteous. The Saints of God here, are tempted with sinne; for who can say, My heart is cleane, I am cleane from sinne? Euery one hath better reason to say with the Psalmist, If Psal. 130.3.thou O Lord straitly markest ini­quities, O Lord, who shall stand? and to say with Iob, Iob 9.20.If I would iustifie my selfe, mine owne: mouth shall condemne me: If I would be perfect, he shall Iudge me wicked, Iam. 3.2.for in many things we sinne all. And sure it is, that the regenerate man, finding himselfe so defiled and troubled with sinne, He will cry out with the Apostle, Rom. 7.24. O wretched man that I am, who shall deliuer me from this body of death! He will see that hee hath a competent matter of sorrow, Lam. 3.39. when he suffereth for his sinne.

2. The godly haue cause of griefe for the sins of others, as 2. Pet. 2.8.Lot vexeth his righteous soule from day to day, for the vncleane conuersation of the wic­ked: as Dauid, when Psal. 119.15.8.he saw the transgressors, he was grieued because they kept not Gods word; as the Prou. 20.9. [Page 235]Prophet Ieremie, whose Ier. 13.17.soule did weepe in secret for the pride of his people, as Christ himselfe, who Mark. 6.6. marueiled at the vnbeleefe of the Iewes, Mark. 3.5.mour­ning also for the hardnesse of their hearts.

3. The righteous will be sorrowfull for the calamitie and desolation of Hierusalem. So Ne­hemiah was sad, Neh. 1.4. he fasted and prayed, because of the reproach and miserie of Hierusalem: they will be sorrie for the affliction of Ioseph.

If Darius was sore displeased, and remained fa­sting, and suffered not the instruments of musicke to be brought before him, yea, his sleepe went from him: for the trouble and danger of a holy man Daniel; Good God, how should Christians be mooued, afflicted, and perplexed, for the trouble and ca­lamitie of many sincere professours, for the affli­ction and desolation of the Church Militant, vexed on euery side with the Zach. 1.14. foure hornes of wicked persecutors, labouring to scatter and molest Hierusalem?

Secondly, there is a great difference, Diffe­rence be­twixt god­ly & world­ly sorrow. betwixt the sorrow of Christ his chosen, and the displea­sure of the wicked: for the godly in the midst of their sorrow, they haue first a loue and affe­ction to Christ: secondly, they haue hope and confidence that they shall be deliuered and com­forted: thirdly, they haue patience in time of their trouble: they haue loue like Mary, Luk. 7.38.who stood behind Christ weeping and washing his feete with teares, a signe of her sorrow, also shee kissed his feet, and annoynted them with oyntment, an ar­gument of her affection.

Againe, the righteous hath hope, as Iob, say­ing; Iob. 13.15 Loe, Though he slay me, yet will I trust in him, and I will reprooue my waies in his sight. Further­more, they haue patience in time of affliction, and will praise God for his fatherly and fauoura­ble correction, worshipping with that same man, Iob. 1.21. Naked came I out of my mothers wombe, and na­ked shall I returne againe; the Lord hath giuen, the Lord hath taken, blessed be the name of the Lord.

But the wicked in their trouble, because Eph. 2.12. they are strangers from the couenant of promise, and haue no helpe remaining without God in the world, therefore they haue no loue to God, no confidence nor trust in him, no patience nor meekenesse of minde, Isa. 57.20. The wicked are like the ra­ging sea, that cannot rest, whose waters cast vp mire and dirt; theyNum. 14.2.become murmurers with the ob­stinate Iewes, they are impatient with grudging and complaining against God like cursed Cain.

Thirdly, Good ef­fects of godly sor­row. concerning the effects of this sorrow: 1. It will prepare vs for the good seede of other graces: 2. It is a token that men shall be deliue­red from the destruction of the reprobate: 3. It is an occasion that the sacrifices shal be accepted: 4. It is a meanes and the beginning of repen­tance: 5. It is a sure pledge that they shall bee blessed.

First, We are 1. Cor. 3.9.Gods husbandrie. As in the hus­bandrie of man, the ground is vsually first plow­ed and rent, afterward the seede is sowen therein; So the Lord in his husbandrie, the heart is first Ioel 2.13. rent with sorrow, and Act 2.37.pricked with displeasure, Gen. 4.13. [Page 237]and prepared with godly griefe, and afterward the happie seede of godlinesse and pietie is sowen in the same. Thus Psal. 126.5.they that sow in teares, shall reape in ioy.

Secondly, Godly sorrow is a marke of safetie, so they that did Ezech. 9.4. mourne and cry for all the abomi­nations that were done in the midst of Ierusalem, they were marked vpon the forehead, and escaped the vtter destruction of the reprobate.

Thirdly, Their sacrifices shall be regarded and accepted of God: for Psal. 51.17. a contrite spirit and a bro­ken heart will neuer be despised.

Fourthly, As 2. Cor. 7.10 worldly sorrow causeth death, so godly sorrow causeth repentance with saluation not to be repented of.

Fifthly, Math. 5.4. Blessed are they that mourne, for they shall be comforted: Assuredly, they shall get the Isa. 61.3. garment of gladnesse for the spirit of heauinesse, that the Lord their God may be glorified.

As touching the circumstances of godly sor­row, let vs consider, first, the time when: Circum­stances of godly sor­row. second­ly, the persons with whom: thirdly, the place wee ought to lament and bee displeased for our sinnes, Eccles. 3.4. A time (saith Salomon) to weepe, and a time to laugh; a time to mourne, and a time to re­ioyce.

Gal. 6.10. While wee haue time, let vs doe good vnto all men, this is the Apostles rule: we should also stu­die to do good vnto our selues; now when we are grieued for our iniquities, and 1. Sam. 7.2. Time of sorrow. lament after the Lord, we doe that which is good for our selues, as hath beene before declared.

That same should be the time of our mourning, which is the time of our hearing Gods word, of our searching of our selues, and of our turning to the Lord: but to Heb. 3.15. day wee should heare his voice, and not harden our hearts, wee should Zeph. 2.1.search and trie our selues before the decree of our desertion come foorth, we should turne Eccles. 5.7.to the Lord without tarry­ing or delay, least suddenly his wrath breake foorth and we perish in time of vengeance. To day then, before the decree be pronounced, speedily we ought to be displeased, to mourne and lament for our offences, and transgressions.

God of his mercie saue vs from the condem­nation and punishment of vnhappie Esau, who Heb. 12.17.afterward, when he would haue inherited the bles­sing was reiected, he found no place to repentance, though he sought the blessing with teares, albeitGen. 27.he cryed out with a great cry, and bitter out of mea­sure; because it was out of time, the due season was past, he was frustrated, and disappointed of his expectation.

This was the folly and miserie of the foolish virgins, That when Math. 25.10the gate was shut, afterward they came crying, Lord, Lord, open to vs, but com­ming too late; therefore their petition was not granted, neither were they admitted to the wed­ding. Whosoeuer will not repent, and mourne in due time, their Ier. 30.15.sorrow it incurable for the mul­titude of there iniquities, alas,Isa. 50.11.they shall lie downe in sorrow, they Ezec. 23.33shall bee filled with drunkennesse and sorrow, euen with the cup of destruction and desolation, and yet laughed to scorne and had in [Page 239]derision, euen when they are gnawing their owne tongues for sorrow, paine and tribulation.

2. Againe, With whom should we sorrow. seeing Eccles. 7.6. The heart of the wise is in the house of mourning, it shall be expedient for vs to mourne with the godly, that we may be par­takers of their ioy and consolation; As Rom. 8.18. the af­flictions of this present time are not worthie of the glorie, which shall be shewed vnto vs; So neither are they worthy of the ioy which shall be giuen to vs.

3. The place of our sor­row. It is absolutely needfull for vs to haue sor­row in this earth: for they who here neuer mourned for their sinnes, but delighted them­selues in their abominations, Amos 8.10 God will turne their feasts into mourning, and all their songs into lamen­tations, they shall be Math. 8.12. cast into vtter darknesse, there shall be weeping and gnashing of teeth.

Because the obstinate Iewes would not Ioel 2.12. turne vnto God with all their heart, with fasting, mour­ning and weeping in their owne countrey, when the Lord commanded them, but they contrari­wise continued carelesse, committing iniquitie, they Amos 6.4, 5, 6, 7. did lie vpon beds of Iu [...]rie, and stretching themselues on heir beds, did eute the lambes of the flecke, and the calues out of the staul, they did sing to the sound of the viole, inuenting to themselues in­struments of musicke, they did drinke wine in bowles, and annoynted themselues with chiefe oynt­ments. Therefore they did goe captiue with the first of them, that were carried captiues, and their sor­row was at hand; They were transported by the Chaldeans to Babylon, to Psal. 137.4.a strange land, where Reu. 16.10.[Page 240]they wept and lamented, and their lamentable e­state was no way pitied.

Neither let vs thinke, 4 that worldlings are free from sorrow in this earth: for Iob 15.20.24. a wicked man is continually as one that trauelleth of childe, afflicti­on and anguish shall make him afraid, yea,Prou. 14.13.euen in laughing his heart is sorrowfull; although they haue sorrow, seeing it is not for their sinne, and they not being of the true Church, their sorrow will not auaile them. Simil. Now there is but one na­tion, and countrey, to the which a deluge or in­undation of water is profitable, namely, to Ae­gypt, for there it is the cause of fruitfulnesse and plentie: so there is but one societie and compa­ny, to whom mourning will be profitable, name­ly to the regenerate, and to the elect of Christ, who mourne because of their trespasses, where­by so louing a Father, so gracious a God is dis­pleased and highly offended; to them sorrow and mourning will be a cause of godlinesse and piety.

Moreouer, 2 Gods Saints many times in this world through earnest consideratiō of the Lords goodnes, Saints will shed teares. and their owne vnworthinesse [...] wic­kednesse, with Peter will Mat. 27.75. weepe bitterly [...] with Dauid will Psal. 6.6. faint in the mourning, and shed teares abundantly, and with Hezekiah Isa. 38.14.chatter like a Crane, or a swallow, for their sinnes and iniquities.

But peraduenture some 2. Tim. 3.5. hauing but a shew of godlines, and denying the power thereof, will thinke that is vnbeseeming the grauitie and courage of men, thus to weepe as children or babes, and to shed teares, as women of weake spirit.

Surely to doe so, because of men, or for any worldly regard, it is not commendable, yet in re­spect of our kinde God offended, Ier. 2.5. & 31. in whom there is no iniquitie, and who hath not been as a wildernes to vs, or a land of darknesse, Mich. 6.3.against whom we can­not testifie wherein he hath grieued vs, and in re­gard of our Ier. 5.25. sins which haue hindred good things from vs, and Ier. 44.8.prouoked God vnto wrath against vs; I say, for these causes to weepe and to shed teares, it is a thing praise worthy, proper to the godly, practised by Iesus Christ, which in the Heb. 5.7. daies of his flesh did offer vp prayers and supplica­tions, with strong crying and teares, vnto him that was able to saue him from death, and by his deare Saints of greatest courage, and magnanimitie; by Iacob Hosh. 12.4.who had power ouer the Angel and prouailed, when he wept and prayed, and by many Kings and Prophets aboue specified.

Yea, suppose that Christians here enioyed health, wealth, peace, and libertie, that their chil­dren and friends remained also in a good estate and safetie, according to their hearts desire, yet let them rightly remember, and deepely consider that Iam. 3.2. in many things they sinne all, that they of themselues are defiled with wickednes, that their best actions are intermingled with many imper­fections, that they haue all beene as an vncleane thing, and all their righteousnesse is as filthy clouts; The earnest consideration of this their pollution, will be a greater occasion of their sorrow and weeping.

When the congregation of Israel, vnderstood Isa. 64.6. [Page 242]that God for their disobedience Iudg. 2.4. wold not cast out their enemies the Canaanites before them, but that they should remaine as thornes in their sides, to trouble and molest them; the people lift vp their voice and wept, and called the name of that place Bo­chim, or weeping. Now the Iewes did weepe, because the Canaanites were conuersant among them, to weary & vexe them. Should not Chri­stians rather weepe, because they haue sin with them, & a law of their members rebelling against them, to trouble and annoy them? Hagar being cast forth out of Abrahams house, and knowing her sonne to be dying through thirst, Gen. 21.16. she lift vp her voice and wept. Hanna, because of her barren­ [...]es, 1. Sem. 1.10. prayed to God and wept sore. Sin vnrepented will cause vs to be cast foorth from Gods king­dome, and our soules to die eternally; we should lament therefore for it, and for our barren and fruitlesse hearts not Luk. 3.8.bringing forth fruits worthy amendment of life. If the people of Israel, remai­ning Psal. 137.1. by the riuers of Babel, did weepe when they remembred Zion: Seeing we are captiues in the Babel of this world, haue we not great reason to lament for our long absence from that heauenly Ierusalem, that holy Heb. 11.10.Citie, hauing a foundation whose builder and maker is God?

Moreouer, when we call to minde, that by our manifold and presumptuous sins, we Reu. 1.7.haue pier­ced our most louing Sauiour, and by our grieuous offences Act. 2.36. haue crucified the King of glorie, who for our redemption from hell, and for our recon­ciliation with God, did most willingly poure [Page 243]foorth his most pretious blood vpon the crosse abundantly, should not we be mooued to shed teares for our offences, which made him to shed his most pretious blood? Also God hath his bottle and register. If we shed no teares, wee cannot pray with Dauid, Lord Psal. 56.5.put my teares into thy bottle: are they not in thy register? neither may we acknowledge, that Psal. 116.8.God hath deliuered our soule from death, our eyes from teares, our feete from falling.

It is said of the glorified Saints; that Reu. 7.17.the Lambe shall leade them to liuely fountaines of wa­ters, and God shall wipe away all teares from their eyes: by which it appeareth, that the godly will shed teares in the earth, and the Lord shall wipe them away in the heauen.

Great is the profite which proceedeth of wee­ping, according to the iudgement of the Anci­ent. Fletus est cibus animarum, Cassio. in Psal.corroboratio sensu­um, & absolutio peccatorum, refectio mentium, la­uacrum culparum; Weeping for sinnes, lamen­ting after the Lord; is the food of soules, the strengthning of senses, and absolution of sins, and refreshment of mind, a lauer to wash away faults. Sicut post vehementes imbres aer mundus, ac purus efficitur: ita & post Lachrymarum pluuias, Chrys. sup. Math.sere­ni [...]s mentes sequitur atque tranquillitas: As after great showres, the aire is made cleane and pure, so after the raine of teares, followeth serenitie and tranquillitie of mind.

A proofe hereof in the Israelites. Neh. 8.9. All the peo­ple wept when they heard the words of Gods Law, [Page 244]but immediatly followed great ioy in the Lord.

The example of dumbe and sencelesse crea­tures, Rom. 8.27. groaning for our sinnes, the earth trauelling for paine for our trespasses, the heauens weeping for our iniquities, should be Luk. 6.21. prouocation to vs, to lament and weepe now, that so we may be bles­sed for euer.

As Math. 8.24. first a great tempest, endangered the ship in the which Christ and his Disciples had entered, but afterward there was a great calme: So in true Christians great ioy and contentment, peace, and consolation will succeede. And if the sorrow be great first, surely the refreshment will be the more pleasant and greatest at the last.

In handling of this benefit, The order here obser­ued. To whom ioy is giuen we will shew: 1. to whom Christ will giue it: 2. wherin it consisteth: 3. the difference betwixt an earthly ioy: 4. some properties of it: Lastly, of the vse of this benefit.

Christ will giue this ioy: 1. to those who haue sorrowed for their sinne, they shall at length say with Dauid, Lord Psal. 30.11.thou hast turned my mourning into ioy, and hast girded me with gladnesse; God promised in this manner, Ier. 31.13. I will turne their mour­ning into ioy, and I will comfort them, and giue them ioy for their sorrowes: 2. To those who are vpright in heart, Psal. 32.11. for the righteous shall be glad, and they that are vpright in heart shall be ioyfull, and reioyce in the Lord: 3. To those that seeke him, Psal. 105.3. let the heart of them that seeke the Lord reioyce: 4. To the meeke, Isay. 29.19. The meeke in the Lord shall receiue ioy.

Secondly, this ioy will be in Gods fauour and louing kindnesse, Psal. 4.6. in the light of his countenance, Where it is.In Isa. 61.10.the Lord himselfe: Their soule shall be ioy full in God, in Psal. 31.7.his mercy they shall reioyce and be glad, Rom. 5.11.Through Christ, by whom they receiue the attone­ment especiallyGal. 6.14.in his crosse, whereby the world is crucified to them, and they to the world: then they shall sing with the blessed Virgin, Luk. 1.47. my spirit re­ioyceth in God my Sauiour.

Againe, it will be in the word, the Psal 1.2.delight of the blessed is in the Law of the Lord, he will protest with the Prophet, Ier. 15.16. Thy word is vnto me the ioy and reioycing of mine heart: Then shall he with wonderfull delectation Isay. 12.3. draw waters out of the saluation, which shall be to him, euen in time of Psal. 119.50trouble, exceeding comfort and consolation.

If those wise men that came from the East to Ierusalem to worship Christ, and to offer their press [...]s vnto him, Math. 2.10. reioyced with an exceeding great ioy, when they saw his Starre: may it not be a great cause of true pleasure to heare the words of a lo­uing Father, and to reioyce Ioh. 2.29. greatly because of the Bridegroomes voice?

And indeede it is no maruell, Properties of the word. although the Lords people finde much ioy and comfort in his holy word; seeing it is precious, perfect, pure, pleasant, permanent, and profitable. It is truth (so saith Salomon) Pro. 3.15. that wisedome is more precious then pearles, a iustifying faith 1. Pet. 17. is much more precious then gold. The blessed word, which is the speciall instrument to bring heauenly wisedome, and to worke sauing faith, of necessitie must be very pre­cious, [Page 246]and of inestimable value. The Lords testi­monies, as they Psal. 19.10 are altogether righteous, so they are altogether precious, more to bee desired then gold, yea then much fine gold. 2. The word of God is like to the will of God, seeing his reuea­led will is, contained in his written word. But the Rom. 12.2. will of God is perfect, so also is his word, and his Law Psal. 19.7. is perfect conuerting the soule, giuing wise­dome vnto the simple, and making the man of God absolute and perfect vnto all good workes. 3. The commandement of the Lord is pure, and giueth light to the eyes: 4. It is pleasant, for it is sweeter then hony and the hony combe: 5. It is permanent and endureth for euer, Luk. 16.17.now it is more easier that hea­uen and earth should passe away, then that one little of the Law should fall: 6. To bee profitable, for the word is a meanes whereby wee shall come Reu, 19.7. to the marriage of the Lambe: we with Dauid should Psal. 119.111. take his word as an heritage for euer, [...]d to be the ioy of our hearts; because of the precious­nesse, perfection, puritie, pleasure, continuance, and commoditie thereof.

Thirdly, Ioy in Christs be­nefits. as Christ will vouchsafe vpon vs ioy in himselfe, and in his word: so also he will make vs to reioyce in his benefits, whether they bee spirituall blessings, or else naturall gifts.

Christs chosen shall be ioyfull, of their electi­on, Luk. 10.20. because their names are written in heauen, and in Phil. 4.3.the booke of life Reu. 13.8.of the Lambe, which was staine from the beginning of the world: 2. of their vo­cation and effectuall calling. When Iesus cal­led Bartimeus, to giue him naturall sight; he was 2. Tim. 3.17 Psal. 19.8. [Page 247]of good comfort, Math. 10.50. he threw away his cloake, hee arose and came gladly to him. When Christ calleth vpon his owne, to giue them spirituall sight, and to worke regeneration, they will be of great comfort: thirdly, of their iustification Rom. 5.2. vnder the hope of the glorie of God: fourthly, of their sanctification, for Prou. 21.15. it is ioy to the iust to doe iudge­ment: fiftly, of their saluation, reioycing 1 Pet. 1.8.with ioy, receiuing the end of their faith, euen the salua­tion of their soules: sixtly, of their glorification, becauseth Great is their reward in heauen, Math. 5.12. when they in glory shall appeare before their Redee­mer, and heare that comfortable and honourable sentence of acquitting, Maill. 25.24 Come ye blessed of my Fa­ther, possesse th [...]ing [...] beginning of the world.

Elizabeth the mother of Iohn Baptist reioyced, when shee heard the salutation of the virgin Mary, Luk. 1.44.for ioy the babe spring in her belly: shall not also the redeemed of God, exceedingly be the glad, and abound with fulnesse of ioy, when they heare the fentence of absolution, and en­ter into the possession of vnspeakable glory, and eternall felicitie?

Againe, they will haue some ioy in Gods gifts, Deu. 26.11. Reioycing in all the good things which the Lord their God hath giuen them, and vnto their houshold.

Moreouer, they shall bee glad for God be­nefits bestowed vpon the godly, Rom. 16.19. as for their o­bedience, and for 2. Cor. 7.13. their ioy, wherewith they are refreshed, and such like blessings giuen vnto them.

In the third place wee haue to speake of the difference, Difference betwixt heauenly & carnall ioy. betwixt this heauenly ioy, and the carnall ioy of worldlings. They differ in three things: first, in the ground: secondly, in the continuance: thirdly in the effect.

The ioy of the godly is in Creat [...]re, Barnard. grounded in their Creator; in his loue and fauour, while they enioy his most comfortable presence, they Phil. 4.4. reioyce alway in the Lord: As Mephibosheth so delighted in Dauid, That in respect of him, hee mis-regarded all the fields of Saul his Father, 2. Sam. 1 [...].30. yea (said he) Let Ziba take all the lands, seeing my Lord the King is come in peace: So the godly, who Psal. 16.5. haue the Lord to be the portion of their inheri­tance, who set the [...] before them, to the end that they may Phil. 3.8. win their Sauiour, they iudge al earthly things to be losse and doung, in compari­son of him. But the ioy of the worldlings is in Creature in the creature: Such was the ioy of that rich man, thus resoluing Luk. 12.19. to liue at ease, to eate, drinke, and take his pastime and pleasure in the creatures. But God said vnto him, O foole, this night they will fetch away thy soule from thee, &c. August.

The ioy of the godly, is Gaudium veritatis, a ioy of veritie and true ioy or the truth: Ioh. 17.37. Gods word is truth, but the ioy of the wicked is Gaudi­um vanitatis, a ioy of vanitie, vaine ioy, a perish­ing pleasure, or in vaine, effectlesse things: such was the ioy of Absolon, he had pleasure in his land, a small matter, which in the end became his lucker; for his 2. Sam. 18.9head caught bold of thicke a Oke, [Page 249]and he was taken vp betweene the heauen and the earth, and after was slaine.

The ioy of the Saints is in Materia immutabili, in a matter immutable, in Gods loue and fauour, Ioh. 13.1. which is permanent and vnchangeable: but the ioy of the wicked is i [...] [...]e concertibili, in a thing as immutable; Such was the ioy of Haman: Est. 5.9.he was ioyfull and of a glad heart, because of the loue of a mortall King, whose heart was soone chan­ged, and Haman shamefully hanged. Iouah did not well, who Ioh. 4.6. was exceeding glad of a gourd: for the next day a worme smote the gourd that it withe­red. Whoeuer shall place their ioy in a corrup­tible matter, it will soone decay and vanish.

2. From the diuersitie of the ground, Difference in the con­tinuance. of the ioy of the godly and worldlings, proceedeth the difference of the continuance of that ioy. As for the ioy of the elect, that which was spoken to Christs Disciples, may bee applyed to them, Ioh. 16.22. Their hearts shall reioyce, and their ioy shall no man take from them: yea they haue ioy in affliction, Col. 3.24. reioycing in their sufferings, that they are counted worthy to suffer rebuke for Christs name. For sure­ly, Isa. 30.20.29. When the Lord hath giuen them the bread of aduersitie, and the water of affliction, after they shall haue ioy and gladnesse of heart, and a fong shall bee vnto them as in a night when a [...] feast is kept:Isa. 61.7.for their shame, they shall receiue double glo­rie; and for their confusion, they shall reioyce in their portion: euerlasting ioy shall be vnto them, for it is grounded on God, Lam. 3 22. Whose compassions faile not, Psal. 136.1.and his mercy endureth for euer.

But it is farre otherwise with worldlings: their ioy continueth not, it is the beginning of endlesse sorrow they may say; Ovid. Gaudia principium nostri sunt certe deloris, when it departeth from them, it neuer returneth againe.

Gaudia [...],Mart.sed sngiti [...]a volant.

And thus the Iob 20.5, 6, 7, 8. reioycing of the wicked is short, and the ioy of the [...]p [...]rites is but for a moment; And if himselfe shall flie away like a dreame and perish for euer like his d [...]ng, shall not also his plea­sure: And this [...] passe away from him, and perish suddenly, as a vision of the night?

Belthazar King of Babylon had some worldly ioy, when Dan. [...].1.hee made a great feast to a thousand Princes, and dra [...] wine with his wines and concu­bines; but that same night incontinent his coun­tenance was changed; his heare troubled, and himselfe slaine and destroyed. So the delectati­on and pleasure of the wicked is perishing, but the pleasure and prosperitie of the Saints is per­manent, Difference in effect. for they shall be set at the Psal. 16.11. right hand of God, there are pleasaies for euer more.

3. The effect of heauenly ioy is thankfulnesse to God, in life eternall, as that most happie and notable company of the Lambe of God, praising the Lord continually, Reu. 14. [...]. singing a new song before the [...] one of his Maiestie, being filled with ioy, for their redemption & glorification; they are thank­full to their Sauiour, following the Lambe whi­ther so euer he goeth.

But the effect of wicked ioy is sometimes pride, and after destruction, as may be seene in [Page] Dan. 4.27. Nebuchadnezzar and many others, Hab. 1.16. sacrificing vnto their owne net, and burning incense vnto their yarne; because by them their portion is fat, and their meate plentious, whereof they reioyce and are glad: but their mirth shall be changed into mourning, and their gladnesse into endlesse lamentation: Be­cause, ‘Post mundi gaudia sequuntur aeterna lamenta. August.’

Sometimes it is Idolatrie, albeit, afterward commeth ruine and vtter extirportion; as may be seene in Belhashar, who drunke wine, and a­busing the consecrate vessels of the Lords Temple in Ierusalem,Dan. 5.4.praised the false gods of gold and of siluer, of brasse, of yron, of wood, of stone, was suddenly slaine.

Neither is it wonder that wicked and worldly ioy bring sorrow and death; for oft-times wee read, that naturall ioy and mirth, hath beene hurtfull and brought many to their graues very speedily; as Diagoras of Rhodes, Aul. Belli. & Cic. through too much ioy, because of the honour of his three Victorious sonnes in seuerall exercises at Olym­pus, and of the admiration of the people ap­plauding him, Val. Marc. Diodor. Suid. fell downe dead presently in that place. So Sophocles and Philippides the Poets, ouercomming others in their poesie, died for their present pleasure and great ioy: So more lately Sinan an expert Captaine, Rich. Knolls in vita Soly. when his sonne was restored by the meanes of Barba­russa, in the reigne of Solyman the Magnificent, he for ioy, because of the recouerie of his sonne beside his expectation, ended his daies.

Seeing therefore this is the fruite of wic­ked and worldly ioy, that counsell of the Apostle is needfull for them, Sorrow ye and weepe, let your laughter bee turned into mourning, and your ioy into heauinesse: other­waies the same shall be the end of their pro­phane ioy, which is the ende of folly: for Prou. 15 21. foolishnesse is ioy to him that is destitute of vn­derstanding.

Fourthly, Properties of this Ioy. concerning the properties of this ioy giuen by Christ: first, It is heauenly: se­condly, spirituall: thirdly, eternall: fourthly, vnspeakeable: fifthly, glorious: sixtly, internall: seauenthly, full ioy.

First, It is heauenly, begun here, but chiefely reserued for vs in the heauens. Psal. 16.11. In the Lords pre­sence is fulnesse of ioy; at his right hand are plea­sures for euermore.Psal. 68.3.The righteous shall reioyce and be glad, before God. Non est gaudium cer­tum in hoc mundo, nec de alio, nec in alio, nec in te: There is no sure ioy in this world, neither of another, August. nor in another, nor in thy selfe. Ve­rum gaudium in hoc mundo, nec est, nec fuit, nec erit, nec esse potest: There is no true ioy, neither was, neither shall be, neither can bee in this world; it commeth from heauen, and is com­pleate in heauen.

Secondly, This ioy is spirituall: Gal. 5.22. The fruit of the spirit wrought in the heart through the power of the holy Ghost; not a fleshly, nor a sensuall delight which is contemned by the Saints.

Thirdly, It is internall, seeing it is called Phil. 3.25. the ioy of faith, Ioh. 15.11.remaining in the godly: Although sometime it appeare outwardly in them, Psal. 68.3. yea that they leape for ioy, as was seene in 2 Sam. 6.14 Dauid, while he brought the Arke to his Citie.

Fourthly, It is vnspeakeable, as those 2 Cor. 12.4. words which the Apostle heard in Paradise could not be spo­ken, it was not possible for man to vtter them. So it is with this ioy: and no wonder, that it sur­passe the speech of man, for it is of the na­ture of that peace, Phil 4.7. which passeth all vnder­standing.

Fiftly, It is glorious, for as the Apostle saith, They that doe truly beleeue in Christ Iesus, doe 1. Pet. 1.8.reioyce with ioy vnspeakeable and glorious: and no maruell, because it is of the same ioy which the Saints enioy hereafter in the king­dome of heauen: as that first sight of the blind man, whereby he shall see men Mark. 8.24. walke like trees, it was the same sight whereby hee saw them a farre off to be men cleerely, though it was at the first more confused; so the begun and inchoate ioy of the faithfull, which is giuen to them in this life, is vnspeakeable and glorious, and the beginning of that celestiall ioy, which more perfectly and abundantly shall bee imparted to them.

Sixthly, It is an euerlasting ioy, called our Math. 25.21. Masters ioy: as God shall liue for euer, so our ioy shall remaine for euer.

Seauenthly, Therefore also it is a Ioh. 15.11. full ioy. An Ancient speaketh of this ioy in these words; [Page] Gaudium quod acceperis de Creatore, Bernard.nemo tollet à te; cui aliunde comparata omnis iucundit as mae­ror est, omnis suauttas dolor est, omne dulce amarum est, omne decorum faedum est, ac postremo omne quod delectare potest, molestum est: Vses of the Ioy. The ioy which thou shalt receiue of the Creator, none shall take it away from thee; to the which all delecta­tion gotten from any other, is mourning, all pleasantnesse is sorrow, all sweetnesse is bitter, all beautifull things is filthy; and lastly, all de­light full things is troublesome.

Fiftly, the assurance of this ioy, may bee of great vse to the godly.

First, That they (as Christ did) Heb. 12.2. for the ioy that is set before them may endure the crosse, and despise the shame of this world.

Secondly, They may be perswaded, Deut. 30.9. That God will reioyce ouer them, to doe them good, that Isa. 62.5.God will be glad of them, as a Bridegroome is glad of the Bride, the Lord delighting in them, Zeph. 3.17.he will saue them, quiet himselfe in his Loue, and reioyce ouer them with ioy, and thus Psa. 118.15. the voice of ioy and deliuerance shall be in the Tabernacles of the righteous continually.

CHAP. XIIII. Christ giueth Peace.

AS true and solid joy is wrought in the heart of man by Christ (not by the ver­tue of hearbes Helenium Halicampani, Beroald in symbolis Pythag. or Burrage, as some doth affirme) Eph. 2.14. so he who is our peace, Psal. 85.8.will speake peace vnto his people, and to his Saints, that they turne not againe to folly; 2. Thess. 3.16.the Lord of peace will giue peace alwaies by all meanes, yea Rom. 15.13.he will fill his owne with all ioy and peace in be­leeuing, so that Col. 3.15. the peace of God shall rule in their hearts, seeing 1. Pet. 1.2. it will be multiplied vnto them, and abound as a Isa. 48.18. flood.

Before we attaine vnto this spirituall peace, first we must sight 2. Tim. 2.3. as good souldiers of Iesus Christ 1. Tim. 6.12.the good fight of faith, and be well exer­cised in that spirituall 2. Cor. 10.4. warrefare, the weapons whereof are not carnall, but mightie through God to cast downe strong holds.

Secondly, we must resolue to Heb. 12.7. endure Gods chastening, correcting vs with distresse of minde, and trouble of conscience, before he send vs glo­rious feelings of his comfortable presence, and refresh our Phil. 4.7. hearts and minds with that peace which passeth all vnderstanding, that is in Christ Iesus.

Concerning our spirituall warrefare, that we [Page 252]may be the more hardned to vndergoe the tra­uell and turmoile, War must goe before Peace. Properties of this Warfare. which is in it, let vs consider some properties and prerogatiues thereof.

Our spirituall warrefare is: 1. Iust and holy, because of Gods appointment, that it should continue Gen. 3.15. betweene the seede of the woman and the Serpent, It is most vnlike that warre of the Iewes, that was against Numb. 14.41. the Lords commandement, and therefore they were vanquished and consumed.

2. It is necessarie: otherwaies we cannot be obedient to God, for whosoeuer refuse this war­fare, they make defection, from their Creator, neither shall Iudg. 7 23. Peace be vnto them, (as it was vnto Gideon) who will not be content to 2. Sam. 25.2. fight the bat­tels of the Lord with Dauid.

3. It is admirable & wonderfull, because there is no exception of persons, no priuiledge, nor im­munitie granted to any from it. King, Priest, rich, poore, young and old, man and woman, all and euery one of them must fight vnder the Isa. 49.22. stand­ard which Christ setteth vp to his people. The matter is not so in this warfare, as it is in worldly warfare; for some of the Lords people might lawfully haue left it, and Deut. 20.5, 6, 7.returned againe vn­to their houses; but none at all may forsake this warfare without disobedience and defection from God.

4. It is a continuall warfare, for the Reu. 12.17. Dragon is wroth with the woman, and maketh warre with the remnant of her seede, which keepe the commande­ment of God, and haue the testimonie of Iesus Christ, Satan without any intermission Iob 1.7. com­passeth [Page 253]the earth1. Pet. 5.8.seeking whome he may deuoure. The Reu. 12.10.accuser of the brethren, which accuseth them before God day and night, he fighteth also against them day and night with irrecouerable hatred and continuall tentations, so that the most refor­med in this earth cannot enioy such perfection of peace, but they will find that the Gal. 5.17.flesh lusteth against the Spirit, and the Spirit against the flesh, the battell begun in their life, neuer alto­gether ended vntill the houre of death.

5. This is a comfortable warfare, because all Christs souldiers may be assured of vndoubted victory, and that they are to 1. Pet 5.4. receiue an incor­ruptible crowne of glory, seeing Iosh. 5.14. the captaine of that host is Isa 9.6.the mighty God, who Math. 28.20 will be with them alway, Reu. 19.11.he iudgeth and fighteth righteously, he will 2. Tim. 4.18preserue his owne vnto his heauenly kingdome, where Reu 7.9. clothed with long white robes, and palmes in their hands, they shall triumph eternally.

Albeit the Saintes be vncertaine, in what place of the earth, in what nation or kingdome they must fight and encounter with their enemies; Yet they are most certaine in what place they shall triumph, namely in the kingdome of heauen. As the Romane souldiers sent out by their Senat at there departure knew not assuredly, Simil. in what place of the country they should find their ad­uersarie to fight against, but they were sure and certaine of the place where they should triumph in ease; so they obtained the victory, to wit in the City of Rome, in presence of the Senators; and for good reason, because the Senat did Minister [Page 254]weapons and giue counsell to them, and did fur­nish, food, victualls, money, and other warlike prouision with all necessaries vnto them.

So Christian souldiers though they be igno­rant of the proper place of the battell yet they know well the place of their triumph, euen in the heauen, in presence of God, and before the Lambe, of whom they receaued counsell, strength, courage Ioh. 15.5. without whom they could do no­thing, neither for Gods glory, nor there owne saluation; so that euery one of the Godly iustly may say with Dauid Psal. 144.1.Blessed be the Lord my strength, which teacheth my hands to fight, and my fingers to battell.

Now if men naturally will make warre to re­sist their enemie, and for the obtaining of out­ward peace for ( August. bellum geritur, vt pax acqui­ratur.)

Should not Christians gladly vndertake this spirituall warfare to Iam. 4.7. resist the diuell, who then will fly from them, and to the end they may en­ioy inward and spirituall peace, and tranquillitie of minde.

In this holy warfare that counsell and aduise which God did giue to his people, is worthy of continuall remembrance and is of absolute necessitie; namely Deut. 23.9. when thou goest out with the host against thine enemies, keepe thee then from all wickednesse.

Againe thou who desirest the fruition of this happy peace, must be content first to suffer some vnquietnesse of minde, and griefe of conscience [Page 255]which hath been incident to the deatest seruants of God, as vnto patient Iob thus complaining, Iob 13.24, 25. wherfore hidest thou thy face, and takest me for thy enemie? wilt thou breake a leafe driuen to and fro, and wilt thou persue the dry stubble? thou writest bitter things against me, and makest me to possesse the iniquities of my youth, thou puttest my feet in the stockes and Iob 6.4.the arrowes of the Almighty are in me, the venome whereof doth drinke vp my Spirit, and the terrous of God fight against me. Loe the wonderfull perturbation, and grieuous perplexi­tie of the afflicted Saint, appointed for Glory, peace and happinesse! Likewise Dauid himselfe was wonderfully cast downe and disquieted with griefe of minde, and anguish of his soule, and thus complaineth, Psal. 38.2.8.12. Thine arrowes, O Lord, hath light vpon me, I am weakned and sore broken. I roare for the very griefe of mine heart, my strength faileth, and the Light of mine eyes, euen they are not mine owne. Againe, in another place, Psal. 77.7, 8, 9, 10. Will the Lord absent himselfe for euer, and will be shew no more fauour? Is his mercie cleane gone for euer? doth his promise faile for euermore? Hath God for­gotten to be mercifull? hath he shut vp his tender mercies in displeasure! and I said, This is my death: yet at length that holy man Mat. 11.29. found rest vnto his soule, when 2. Sam. 12.13.the Lord did put away his sinne, and 2. Sam. 22.1. The trou­ble of the Saints most vnlike the horror of the Repro­bate. deliuered him out of the hands of all his enemies.

This trouble of minde, wherewith the Saints are exercised, is most vnlike to that desperate horrour of conscience, wherewith the wicked are plagued, because Iob 11.20. their hope shall be griefe of [Page 256]minde, and their refuge shall perish: theyIob 15.20.shall bee continually as a woman that trauelleth of childe, they Pro. 28.1.shall flee when none persueth them, they Isa. 57.20.shall bee like the raging sea that cannot rest, there shall bee no peace vnto them, for their Isa. 28.20.bed is straight that it cannot suffice, their couering, it is narrow that they cannot wrap themselues, there­foreIob 15.24.affliction and anguish shall make them a­fraide,Marke 9.44.their worme dieth not, the fire neuer goeth out, they are tormented for euer. Vt cruciarii Romano ritu crucem suam ferebant, Lips.ipsi ab ea mox ferendi: Sic impiis omnibus conscientiae crucem Deus imposuit, in qua poenas luant antequam luant. As these Malefactours worthy of torment (after the custome of the Romanes) did beare their owne Crosse, themselues incontinent to bee borne and tormented thereupon; so God hath laide the Crosse of the conscience vpon all the wicked, whereon they may bee punished here temporally, before they bee punished internally hereafter.

But the godly 1. Pet. 1.6, 7. are in heauinesse for a sea­son, through manyfolde tentations, oftentimes through griefe of minde and trouble of their conscience, that the tryall of their Faith being much more pretious then gold that perisheth, might be found, vnto their praise and honour, and glory, at the appearing of Iesus Christ; they 1. Pet. 5.6.are first humbled, and afterward exalted: They are af­flicted, that the more they may bee comforted. God Iob 5.18.maketh their wound, and his hand maketh them whole: they haue trouble, that they may haue [Page 257]greaterIohn 16.33.peace, 2. Tim. 2.11they are dead with Christ, that they may also liue with him; Rom. 6.5.grafted with him to the similitude of his death, that euen so they may be to the similitude of his resurrection, suffering with him, that they may reigne with him in his glorious Kingdome.

Yet forasmuch as this trouble of minde, Tokens preceeding trouble of minde. and griefe of conscience, is very fearefull and terri­ble to the godly themselues, (for Prou. 18.14. the spirit of a man will sustaine his infirmities; but a wounded spirit who can beare it?) Therefore for the eschew­ing of the extreamitie of this vexation of the minde, it shall bee expedient to declare some to­kens preceeding this horrour of conscience. Aristot. Meteor. lib. 2. cap. 2. As the Philosopher setteth downe certaine signes which goe before an Earth-quake, viz. First, darkenesse and obscuritie, the Sunne being Mistie without any cloud: Secondly, calme­nesse of the Aire: Thirdly, coldnesse. So the same are the inward tokens fore-shewing that trouble of conscience is to come: Namely, 1. darkenesse of minde, if one Isa. 59.10.stumble at the noone­day as in the night, & with Iob. 13.24. Iob for a time, cannot see the louing face of God, neither enioy, nor walke (as he accustomed to doe) Psa. 89.15. in the light of the Lords countenance. 2. When a godly man hath fallen into finfull securitie, and doeth not Pro. 28.14. feare alway, but for a season sleepeth in his in­iquitie, as Dauid after he had committed that ter­rible sin of murder and adulterie, vntill the time hee was awaked by Nathans ministerie, 2. Sam. 12.1 sent to him from the Lord. 3. When mans heart is not so [Page 258]enflamed with the zeale of God as it should bee, but hath Reue. 2.4. left his first loue, and his Mat. 24.12.charitie is waxed cold.

If therefore thou bee afraide of this inward horrour, and painefull gnawing of a wounded spirit, and of a tormenting conscience: First, la­bour diligently, that thou Iohn 12.36.be the childe of light, and to Ephes. 5. verse 8, 10.walke as a childe of light, approouing that which is pleasing to the Lord, forsaking the wayes, and Rom. 13.12.casting away the workes of darkenesse: Secondly, Reuel. 3.2. Bee awake and strengthen the things which remaine, that are readie to die, continue not in the fearefull slumber of sinfull securitie: Thirdly, Bee 1. Kin. 19.14very Zealous (with Elijah) for the Lord God of hostes, of his honour and glory; Bee not Gala. 6.9.wearie of well-doing, for in due season thou shalt reape, if thou faint not.

After the mighty winde, which brake the Mountaines, and rent the Rockes; after the Fire, and Earth-quake; 1. Kin. 19.12 there came a still and soft voyce to the man of God: So after warfare, the battels, the griefe of minde, and trouble of conscience, then true tranquillitie: Gala. 6.16. peace and mercie shall be vpon the Israel of God.

In handling of this point, Order ob­serued. this order shall bee kept: 1. We will speake of the sorts of peace: 2. Of the authour thereof: 3. To whom it is giuen: 4. From what things it proceedeth: 5. Which are the effectes thereof: 6. How it should bee retained: 7. Of the vses of this Doctrine. Two sorts of peace.

First, let vs remember, that there is a double [Page 259]1. A false and deceiuing peace of the wicked: For when they shall say, 1. Thes. 5.3.Peace and safetie, then shall come vpon them suddaine destruction, as the trauell vpon a woman with childe, and they shall not escape. Alas, many will say, Ier. 6.14. Peace, peace, when there is no peace: They Ier. 8.15.will looke for peace, but no good will come, and for a time of health, but be­hold trouble and vexation: such peace is not the gift of Christ.

Againe there is a true peace, Another of peace. appertaining to the godly, which is in the Lord Iesus, a good peace of the Militant Church, whereby they ouercome temptations, and a better peace of the triumphant Church, whereby they are freed and deliuered from all temptations.

Secondly, God is the Author and giuer of this peace, 1. Thes. 5.23. The God of peace must sanctifie vs through out, Rom. 16.28and tread Satan vnder our feete shortly; Phil. 4.9.he must bee with vs continually, 2. Thes. 3.16.and the Lord of peace will giue vs peace alwayes by all meanes. Iesus Christ also bestoweth this peace, and tranquilli­tie; for Eph. 2.14. & 17. hee is our peace, which hath broken the partition wall, and preached peace vnto vs, that he might reconcile vs vnto God. As hee is King of righteousnesse, hee is also King Heb. 7.2. of Salem, King of peace; hee Zech. 9.10.whose dominion is from Sea to Sea, and from the Riuer to the end of the Land, hee shall speake peace vnto the Heathen, which shall Col. 3.15.rule in the hearts of his chosen.

Christ Isa. 9.6. the Prince of peace, procureth our peace and reconciliation with God much more surely, and firmely, then Ioab could procure Ab­saloms [Page 260]peace with Dauid; for it endured but for a very short time, and thereafter followed Treason, Warre, and 2. Sam. 18.17. Absaloms destruction: But the peace which Christ giueth, is eternall, and endureth for euer, without change or alte­ration. Isa. 54.10. For the Mountaines shall remooue, and the Hils shall fall downe, but his mercie shall not depart from his owne, neither shall the Couenant of his peace fall away: therewith shall be ioy, safetie, and eternall saluation. That Couenant of peace which he maketh, Ezech. 37.26. is an euerlasting Coue­nant, hee will set his Sanctuary among them for euermore, he will bee their God, and they shall be his people:Iob 34.29.When he giueth peace and quietnesse, who can make trouble or vexation?

Thirdly, To whom true peace is giuen. Christ will giue this peace, to those that feare him. Mala. 2.5. Leui feared the Lord, and was afraide before his name, and the Lord made a Co­uenant of life and peace with him. 2. To those that loue his Word; Ps. 119.165 They that loue thy Law (saith Dauid) shall haue great peace, and they shall haue no hurt. 3. To those who with happie Ieho­shaphat, 2. Chr. 17.4. seeke the Lord God, and walke in his Commandements. 2. Chro. 20.30.As his Kingdome was quiet, and God gaue him rest on euery side; so doubtlesse his heart was quiet and setled in his God, who gaue him also inward peace, and tranquilitie of minde. 4. To those that with (Asa) 2. Chro. 14.2.doe good and right in the eyes of the Lord. 5. To those who Psal. 34.14. seeke peace and follow after it. 6. Christ will leaue Ioh. 14.27. his peace, and giue his peace to his Di­sciples, not as the World giueth. 7. To the Luk. 10.6.sonnes of peace, for peace shall rest vpon them for euer.

If therefore thou feare God, loue him, doing right in his eyes, follow peace and be Christ Disciple and the Sonne of peace, peace shall be with thee: but all those that rebell against the Lord, contemne his word, who are giuen to contention, who refuse his instruction, God who Psal. 5.5.hateth all them that worke iniquitie, will abhorre them also, they shall not be partakers of this peace, nor tranquillitie which is a priuiledge ap­pertaining to the righteous seruing God in spirit, in truth and sinceritie.

Fourthly, This Gal. 5.22.peace is a fruit of the holy Spi­rit, From whence this peace proceedeth whereby the children of God doe receiue the comfortable assurance of this adoption, and Rom. 8.15. they cry Abba Father, and the same spirit, that true Ioh. 14.16. comforter abiding with them for euer, doth furnish vnto them abundance of inward peace and heauenly consolation. 2. It is an effect of Iustifying faith, Rom. 5.1. For being iustified by faith, we haue peace towards God, through our Lord Iesus Christ. 3. This faith as it worketh pietie and deuotion, so it Gal. 5.6. worketh by Charity and bro­therly affection, of which proceedeth a god­ly life and holy conuersation, which surely yeeldeth inward rest and peace of conscience, euen in time of trouble and affliction, as the holy Apostle of his owne experience 2. Cor. 1.12. witnes­seth. 4. That 2. Thess. 2.16. good hope which God euen the Father which hath loued vs, hath giuen vs, worketh this happie peace in vs: this hope perswadeth vs, that albeit with Christ our eldest brother wee Heb. 12.2. endure the Crosse and suffer paine and molestati­on [Page 262]here; yet afterward we shall also Luk. 24.26. enter into his glorie, and Isa. 57.13. trusting in him we shall possesse his holy mountaine, which is a great cause of true peace and contentment.

Fiftly concerning the effects of this peace, Effects of peace. we wil remember foure of them. Peace causeth pro­sperity; it preserueth the heart; it gouerneth the same, they who receiueth it, shall be found in peace and blessed for euer.

1. This peace bringeth prosperity. Iob 22.21. Therefore (as Eliphaz counselleth) acquaint thy selfe, I pray thee, with the Almighty, and make peace with him, aske peace of him, thereby thou shalt haue pros­perity, and the light shall shine vpon thy wayes.

2 This peace will be a defence to the heart: for after this way the Apostle testifieth, Phil. 7. the peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus.

For our louing God, who appointed sixe Cities of refuge, for the safety Num. 35.11. of the slayer, which slue any person vnawares, he also prouideth and bestoweth this peace as a Citie of refuge the safety and preseruation of a sinner who truly re­turneth to him.

And seeing our prouident Father hath a care of the Does, of the Roes, and of the Conies, in that he appointeth Psal. 104.18. the high mountaines and the rocks to be a refuge for them: will he neglect his faithfull seruants, or will he be carelesse of his deare chil­dren? No: for his 2. Pet. 1.2.peace shall be multiplied to them, wherby they shal be comforted and preserued, it shall be to them a refuge in time of calamitie and affliction.

3. This peace gouerneth and moderateth the heart. Col 3.15. [...]. Plutarch. Aristot. Ʋide An­notatio. Maiora D. Bezae. Col. 5.11. Let the peace of God rule in your hearts, saith the Apostle. It so ruleth as a Iudge deci­ding controuersies, and remoouing doubts, or as a commander of those, who prooue Mastery by putting an end to their painefull exercise, there wrastlings and combats, and so by bringing rest and quietnesse to that soule where it remaineth.

4. Who so haue gotten this peace, 2 Pet. 3.14. How this peace is retained. They will be diligent that they may be found of God in peace, without spot and blamelesse, they shall receiue eter­nall felicitie and happinesse.

Sixtly, this peace is retained by confession of our sinnes, and true repentance. Psal. 32.3. When we hide our iniquities, our bones are consumed; our hearts are troubled: but when we acknowledge our sinne, God will forgiue the punishment thereof, and compasse vs with peace and ioyfull deliuerance.

2. We keepe this peace, by Psal. 34.4. eschewing euill, and doing good, by seeking and following after the same: for if Isa. 59.2. our iniquities haue separated betweene God and vs, and our sinnes hane hid his face from vs, that he will not heare, then our righteousnesse in Iesus, and true faith in him, will make vs to Iam. 4.8. draw neere to our God, and to Rom. 5.1. haue peace towards him: when we Tit. 2.12.deny vngodlinesse, and worldly lusts and worke no iniquities, but walke in Gods waies, and keepe his precepts diligently, then Psal. 4.6.he will lift vp the light of his countenance vpon vs, Isa. 49.8. in an acceptable time he will heare vs, and in the day of saluation he will help vs, he will preserue vs and giue his couenant of mercie and peace vnto vs.

If we 1. Ioh. 2.18.abide in Christ, as we shall haue peace here, so when he shall appeare, we may be bold and not be ashamed before him at his comming: and the counsell of that wise man is very profitable for the entertaining of this peace, Eccles. 2.3. Ioyne thy selfe vnto God, and depart not away, then thou shalt not be disquieted nor destroyed, but comforted and increased at the last end.

Ephes. 4.30. Grieue not the holy spirit of God, the fruit wher­of is peace, gentlenesse and goodnesse.

Vse of this doctrine. Thus by confessing our sinnes, by amendment of our liues, by abiding in Christ, by keeping the good spirit, we shall keepe this inward peace and quietnesse.

Lastly, for the vse of this doctrine. It should be our principall study Luk. 19.42. to know in this our day those things, which belong vnto our peace, and to trauell with all endeauour that they be not bid from our eyes.

After the knowledge of them, we will seeke earnesly to haue this peace in Christ with God, and hauing obtained the same, Iob 5.23. Then the stones of the field shall be in league with vs, & the beasts of the field shall be at peace with vs: Lamentable and dolefull is the estate of all who art at variance, and enmitie with the Almighty. Psal. [...]6.7.Who shall stand in his sight when he is angry? Who can stand before his wrath, or abide the fiercenesse of his furie? Iob 33.13.God is greater then man, wherefore should he striue a­gainst him, who doeth not giue accompt of his mat­ters? and Psal. 139.7. whither shall man go from him, and fly from his presence?

Indeed Ieroboam 1. King. 2.40. fled from Salomon into Egypt, and was safe with Shishoi. But he Amos 9.1. that flyeth from God, shall not fly away; his enemies that escape for a time shall not be deliuered, though they digge into the hell, or clime vp to the heauen, or hide them­selues in the bottome of the Sea, yet thence his hand will take them, and punish them.

Albeit, Ionah supposed that he might Ion. 1.2.flee to Tarshish from the presence of the Lord; yet he was farre disappointed, and for his foolishnesse cor­rected. As for vs therefore, Psal. 73.28. It is good for vs to draw neere to our God, and to be at peace with him that the omnipotent God Iosh. 5.13. may be on our side then? surely his saluation shall be neere to vs, righteousnesse and peace shall kisse one another, mer­cie and truth shall meete, and our Lord shall giue good things vnto vs: then his all-sufficient power shall be for vs, and not against vs; it shall be com­fortable, and not terrible, as it was to the 1. Sam 4.8. Phili­stims. If thou obtaine and entertaine this peace with Christ, thou shalt finde his power: 1. To be a deliuering: 2. A nourishing: 3. A defen­ding: 4. A conferring: 5. And an honouring power, as Abrahams power was for Lot, Gen. 14.16.who deliuered him taken prisoner: as Iosephs power was for his brethren: Gen. 50.21. he comforted and nourish­ed them and their children in the time of famine: as Moses power was for the Israelites, to defend them, and kill the Egyptians: as Ioshua his power was for his countrey people, to giue them a good land, and an Iosh. 11.23.inheritance: as Daniels power was for his companions, to bring them to honour Exod. 2.12. [Page 266]and preferment, Dan. 2.49. To set them ouer the charge of the Pronince of Babel; So Christs power will be extended in thy fauour, Luk. 1.74. To deliuer thee out of the hands of all thine enemies, Eph. 5.29.he will nourish and cherish thee as his owne Spouse, he Psal. 22.21.will saue thee and defend thee from the Lyons mouth, from the hornes of the Vnicorne, from the power of the Dog, from the malice of all thy strong and cruell ene­mies, he will giue to thee a Psal. 16.6. faire heritage, in a pleasant place, a Heb. 12.28.kingdome which cannot be shaken, he will bestow vpon thee, 2. Co. 4.17. eternall honour and an 1. Pet. 5.4.incorruptible crowne of glorie.

But thinke not to enioy heere pure and per­fect peace, without any fashrie or fighting, Talis pax est, August.vbinullum est bellum, nulla contradictio, vbi nihil resistit, quae hic haberi non potest. Such peace is in the heauen, where there is no warre, no contradiction, where nothing maketh resi­stance, which cannot be obtained heere. Pacem summam obtinebimus in patria, nobis inter nos, & cum ipso Deo. In our natiue countrey we shall receiue great peace, pure and perfect peace to our selues, amongst ourselues, and with God himselfe.

CHAP. XV. Christ giueth Grace.

AS Iesus Christ of his gracious goodnesse vouchsafeth vpon his owne true and happie peace, (whereof the most profane Atheist at one time, when the righ­teous Iudge doth come to Iudgement will bee most desirous, like Iehoram, who 2. King. 9.22. wisht peace with Iehu, but it was refused, and he de­stroyed,) when 1. Thess. 4.16.the Lord shall descend from heauen with a shoute, & with the voice of the Arch­angel, and with the trumpet of GodMat. 24.33.with power and great glory; then the most senselesse and slothfull sinner, would be glad of peace, which will vtterly bee denied to him. So likewise Christ, Ioh. 1.14. The only begotten Son of the Father, who is full of grace and truth, of his plenitude and fulnesse will giue grace to vs, who by nature are gracelesse.

Boaz did not suffer Ruth to depart from him Ruth. 3.17. emptie, but gaue her sixe measures of Barley; for he was a man of wealth and Ruth. 2.1. great power.

Iesus Christ, whose power is infinite, and whose fauour is surpassing great, will not suffer his owne seruants to be alwaies emptie, but they shall be Act. 4.31. filled with the holy Ghost, and filled with grace, and Phil. 1.11.with the fruits of righteousnesse, ac­cording [Page 268]to that measure, which he thinketh most expedient for them.

God who willed his people to bestow Deu. 15.13. a libe­rall reward vpon their poore brethren, and not to let them goe away emptie after sixe yeeres ser­uice, He himselfe will be much more liberall and bountifull, he will be a Gen. 15.1. Buckler to his owne, and their exceeding great reward. When he Reu. 22.12. commeth, his reward is with him: At his second comming he will giue glorie at his first comming into our hearts, he bringeth grace with him.

Concerning this benefite, The order heere ob­serued. which is the most speciall good, we receiue in this earth, we will speake briefely of these particular points: 1. Of the beginnings of grace: 2. Of the necessitie of it: 3. Of the comelinesse thereof: 4. Of the vtilitie and profite of it: 5. Of the stabilitie thereof: 6. Of the effects of grace: 7. To whom it is giuen: 8. Of some vses.

First, Beginnings of grace desire ther­of. he who is the fountaine of grace, giueth ordinarily two beginnings of it: 1. A desire of grace: 2. A purpose of amendment.

This desire of grace proceedeth from grace, Simil. and it is a sure argument that some grace is alrea­dy wrought, and that it is not altogether defici­ent and lacking, where that desire remaineth.

As a sicke man desireth the windowes of his house to be opened, that he may get ayre to be refreshed. This his desire argueth not, that alto­gether he wanteth ayre, for then his life could not continue, he would incontinently be choa­ked, but that already he hath some ayre, and [Page 269]thirsteth for the same iuyce abundantly: so the desire of grace is no token of the want of grace, but a beginning of further grace, and a sure pledge that it will come shortly more plenti­fully.

Yet let vs remember: First, that our desire should not bee inconstant and fleeting, but con­stant and continuing, like Dauids desire; Psal. 27.4. One thing I haue desired that I will require: Secondly, our desire should bee accompanied with an ear­nest care to vse lawfull meanes, whereby wee may attaine to it, like Luk. 19.3. Zacheus, hee desired to see Iesus, and could not for the prease of the people, because hee was of a low stature; wherefore hee ran before, and climed vp into a wilde fig-tree, that hee might see him; Hee carefully (as wee should doe) vsed meanes to accomplish his desire.

It is the custome of the reprobate to desire and wish for grace and good things, but to vse no meanes to come to it. As Balaam desired good, and wished to Numb. 23.11. die the death of the righteous but cared not to liue the life of the righteous. His desire was no good desire like to the desire of the righteous.

The Lord Phil. 2.13. worketh this will and desire, also the deede euen of his good pleasure. 2. He Psal. 10.17.heareth that desire which he worketh and bendeth his care to it: 3. A desire and 2. Cor. 8.12. willing minde, it is accepted of God, according to that a maen hath, and not accor­ding to that he hath not: 4. This desire wrought, heard, accepted of God shall be fulfilled, and satisfied. Math. 5.6. Blessed are they which hunger and thirst [Page 270]for righteousnesse, for they shall be filled; againe pur­pose of amendement of life, and a constant deter­mination to worship & honor God by an honest and godly conuersation, is a sure beginning of grace and happinesse: therefore Baruabas sent forth from the Church which was at Ierusalem to goe to Antioch, Act. 11.23. when he was come he exhorted all that with purpoe of heart they would cleaue vnto the Lord, & continue with him that exhortation then giuen vnto the Antiochians, which is most needfull for all Christians, and that euery one may say with holy Dauid Psal. 119.57., O Lord, thou art my portion, I haue determined to keepe thy words: and with Hezekiah 2. Chro. 19.10.Now I purpose to make a couenant with the Lord God of Israel, that he may turne away his fierce wrath from vs.

This purpose, as it was in the prodigall sonne resoluing, Luk. 15.18. to rife and goe to his father, to confesse his sinnes humbly, and to craue pardon earnestly; so it will be also in all the children of God, and this resolution, with that godly desire, is the true beginning and seminarie of sauing grace, and feli­city.

But let vs remember, that this desire is not a naturall desire or fleshly (for that is Psa. 112.10. the desire of the wicked which shall perish) but it is a spirituall desire and heauenly, Esa. 26.8. Cassiod. Lib. 4. cap. 25. the desire of our soule will be to Gods name, and the remembrance of him. In qualitate desiderij potest mens honesta cognosci: In the quality of the desire an honest minde may be knowne. Some sorrow will also accompany this desire. The Israelites who Psa. 137.6. remembred Ieru­salem, [Page 271]being most desirous to remaine there, were sorrowfull for their banishment in Babylon; and their absence from Ierusalem. Gal. 6.16. The Israel of God who longeth and languisheth for grace, will be most sorrowfull for the decay and want of grace.

Moreouer, this desire, Crescit dilatione; Gregor. Hom. 23. sup. Euan.siau­tem dilatione desicit, desiderium verum non fuit: Groweth by delay, but if by delay the same shall diminish or decay, that hath not bin any true desire.

And as concerning the purpose to serue God, it must tend to practise, and end at performance: for we should be Iam. 1.22. doers of the word and will of God, and not hearers onely, deceauing our owne selues. Then Rom. 2.13.we shall be iustified here, whereas the onely hearers of the law are not righteous before God, And hereafter Math. 7.21. we shall onter into the king­dome of heauen, when we doe our fathers will which is in heauen.

Thus when practise is conioyned with our setled purpose, Isa. 26.3. by an assured purpose, God will pre­serue perfect peace vnto vs, as the Prophet speaketh.

Next, touching the necessitie of grace, Necessity of grace. Heb. 12.28. let vs haue grace, whereby we may so serue God, that we may please him with reuerence and feare; in which words the Apostle plainly telleth vs, that grace is most necessarie, without the which, we can doe no pleasure nor no seruice to God.

Act. 15.11. We beleeue (saith Peter) through the grace of our Lord Iesus Christ, to be saued. If saluation be needfull so is grace, whereby we attaine to salua­tion. [Page 272] Sine gratia nec infantes, August. lib. de natura & gratia.nec aetate grandes salui fieri possunt. Without grace neither young nor old can be saued.

The true Christians and elect brethren at Antiochia knew well the necessity of grace, and therefore they Act. 15.40. commended Paul and Silas de­parting from them for the visitation & confirma­tion of the Saintes, vnto the grace of God; being assured that by grace, They would 1. Tim. 1.16.take heede vnto themselues, and vnto learning, and to their hearers, and continue in their calling, that in so doing they might both saue themselues and those that heard them.

As all those who were without the arke, albeit they had worldly wit, strength, riches, and earth­ly glory, yet they Gen. 7.21. perished, and were drowned in the flood: so all those that are Eph. 2 12. without God in the world, without Christ, wanting grace, and repentance, Luk. 13.3. shall likewise perish, and haue Reu. 21 8.their part in the lake which burneth with fire and brim­stone. No knowledge, no strength, no honour, noProu. 11.4.ri­ches auaileth them in the day of wrath, who are destitute of grace and righteousnesse.

Crysostome by a comparison declareth how necessary grace is for vs. Crysost. As a rudder is needfull to a ship; so grace is necessary for the safety of our soules. Sicut nauis fracto gubernaculo illuc ducitur vbi tempestas impellerit: Sic et homo di­uinae gratiae auxilio perdito, illuc ducitur, et illud agit per peccatum, quod Diabolus vult. As a ship, the rudder being broken, is driuen to that place, where the tempest forceth it: So a man hauing [Page 273]lost the helpe of Gods grace, is driuen there and doth that by sinne, which the deuill wil­leth.

Thirdly, grace is the most comely ornament. Grace is the best ornament. Gen. 42.42. Pharaohs ring, the Garments of fine linnen, that golden chaine, was not so braue an ornament to Ioseph, as grace was.

The Princely Est. 6.11. apparrell of Ahashuerosh, his best horse, his royall crowne, was not so great an orna­ment to Mordecai as grace was.

The Luk 15.22. best robe, the precious ring, the new shooes, was not so great an ornament to the prodigall sonne as grace was.

If grace be laeking, neither Esaues Gen. 27.15:faire clothes, neither Absolons 1. Sam. 14.25.vare beautie, who had no blemish in his whole body, neither 2. Kings 9.30. Iezabels painted face nor tyred head, will be a continuall and sufficient ornament.

For he who without grace hath rich apparrell, and rare beauty, he hath also, Petrar. dial. de for­ma eximia corporis. velum oculis, laqueum pedibus, viscum alis quibus detinetur, vera discernere, virtutē sequi, aut in altum evolare animo; a vaile couering his eyes, a snare holding his feete, birdlime entangling his wings, where­by he is detained to discerne verity, to follow vertue, and to mount vp in his minde to the con­templation of heauenly things.

Who so hath receiued grace, may say with the Spouse of Christ, Cant. 1.4. I am blacke, but comely as the tents of Kedar, and as the curtaines of Salomon, Psal. 45.13.I am all glorious and beautifull within, and 2. Cor. 3.18.am changed into the same image of the Lord, from glory [Page 274]to glory, as my the spirit of the Lord;Psal. 8.5.I am crowned with honour, Hebr. 2.7.glory, and worship, and set aboue the workes of Gods hands.

Fourthly, Grace pro­fitable. concerning the necessitie of grace; the Apostle telleth vs, that 1. Timo. 4.8.godlinesse is profita­ble to all things, so grace which is the ground of true vertue and godlinesse is profitable vnto all things, both for eschewing euill, and obtaining of good.

By Iam. 4.7. August. Simil.grace wee submit our selues to God, and wee resist the diuell, so that he fleeth from vs: Gratia Dei, a Daemonum dominatione liberat. As where Sothernwood, Lysimathus, or Calamint are laide or grow, there venemous beasts remaine not, but flee away: So where the grace of God is, Sathan and sinne, and euill motions depart. Men by nature are prone to doe wickednesse, and Iere. 9.3.they proceede from euill to worse, but 1. Tim. 1.14 Simil.the grace of our Lord is exceeding abundant, by which we are restrained and preserued.

Like as a spring locke which of it selfe can shut, but cannot vnlocke without a key; euen so wee of our selues may fall into wickednesse, and 1. Pet. 4.3.walke in wantonnesse, and runne to the excesse of riot, but we cannot returne, and come out of the same, without the key of Gods grace, Psal. 84.11.for the Lord God is the Sunne and shield vnto vs; the Lord will giue grace and glory, and no good thing will hee with hold from them that walke vprightly.

Sine gratia Dei nemo aliquid benefacit, August.quia quod malefacit, ipsiu [...] hominis est; quod facit bene, de beneficio Dei est. Without the grace of God, [Page 275]none doeth any thing well, because a man doing euill, it is his owne deed; that which hee doeth well, is from the benefit of God.

If the holy Apostle Paul desired Marke, to bee brought to him, because hee was 2. Tim. 4.11profitable vnto him to minister; we should rather wish that grace may bee giuen to vs, which will bee most profitable vnto vs, to be a master to ouer-rule vs, Rom 5.21. to reigne by righteousnesse vnto eternall life, to bee our guide to direct vs, our helper to assist vs, and to worke euery good worke in vs, Gratia omnia operatur bona, saith the Auntient; as also, August. Nihil est homo sine gratia Dei: A man is nothing without the grace of God, yea worse then no­thing, euen companion to Satan in sinne and mi­serie. Grace is profitable. 1. Because wee are elected by grace, therefore it is called Rom. 11.5. the electi­on of grace. 2. Because of our vocation. Wee with the Apostle, are Galat. 1.15. separated from the wicked world, and called by grace. 3. Because we are Titus 3.7. iustified, by grace, and made heires according to the hope of eternall life. 4. Wee Ephe. 2.8. are saued by grace. 5. Because the Heb. 13.9.heart is stablished with grace. So our election, vocation, iustification, stabilitie, and saluation, are by the free grace of God through Iesus Christ.

Fiftly, grace is the free fauour of God, The stabi­litie of grace. where­by it pleaseth his Maiestie to make vs his deere children, which truely beleeue in Christ: It is most sure and stable, which cannot wholly and finally bee lost; for although Sathan bee powerfull; yet neither he, nor the gates of hell, Mat. 16.18. [Page 276]shall preuaile and ouercome one member of Christs body: although hee be deceitfull, yet it is impossible to Mat. 24.24. deceiue the very Elect of God. The Diuell neither by might, nor sleight, nei­ther by power, nor pollicie, shall euer be able so to preuaile against the godly, that they shall al­together fall away from grace, and vtterly loose true faith and Pietie: because Ioh. 10.28. the sheepe of Christ shall neuer perish, neither shall any plucke them out of his hand: because 1. Iohn 3.9. they are borne of God, they cannot sinne, they cannot commit that 1. Iohn 5.16sinne which is vnto death, Rom. 6.14.sinne hath not dominion ouer them, it ruleth not in them with whole consent.

So this grace giuen by Christ, as it is more ample and greater, then the grace giuen to A­dam at his creation: so also this grace is more firme and stable, which is for our great consola­tion. Gratia per Christum nobis impertita, longe amplior quam illa quae ante lapsum Adamo fuerat collata. August. lib. de correcti­one & gra­tia.Nam hoc tantum Deus illi dedcrat, vt in iustitia, in qua erat creatus, perseueraret si vellet: at voluntatem perseuerandinon dedit, sed ipsius ar­bitrio optionem permisit adharendi suae integritati, aut ab ea deflectendi. At gratia ab eius filio nobis al­lata longior est & amplior. Nam praeter faculta­tem, nobis etiam impartit voluntatem bene agendi, efficitque per suum spiritum, vt tanto amore ac stu­dio amplectamur, quod illi gratum esse intelligi­mus, vt inde nec carnis nostrae obluctatione ac re­pugnantia, nec alia vlla tentatione auertamur. That grace bestowed vpon vs by Christ, is much more ample then that which was giuen [Page 277]to Adam before the fall: for God gaue onely this to him, that hee might perseuere in that righteousnesse, in which hee was created, if hee would: but hee did not giue vnto him a will to perseuere, but left it to the option of his arbiter­ment, to cleaue to his integritie, or to depart there-from. But the grace brought to vs by his Sonne, is farre greater: for beside the facultie and power, he also vouchsafeth vnto vs a will to doe well; and hee causeth by his spirit, that wee embrace with so great loue and earnestnesse, that which we vnderstand to be acceptable and plea­sant to him, that neither by the wrastling, and re­sisting of our flesh, neither by any other tenta­tion are wee diuerted or turned any way there­from.

If Iere. 31.35.the Sunne which is a light to the day, and the courses of the Moone, and of the Starres, which are for a light to the night; if these ordinances depart out of Gods sight; then shall the seede of Is­rael be cast off.

But that order of nature is vnmooueable and vnchangeable. So is the Leuit. 26.9. Couenant of God which hee will establish and confirme with vs; it will be an vnchangeable, Ezech. 37.26. and euerlasting Couenant. If Gods Iere. 33.20.Couenant of the day and night can bee broken, so that there should not bee day and night in their seasons; then may his Couenant be broken with Dauid. He will Iere. 31.3.loue vs with an euerlasting loue, his Leui 26.11.soule shall neuer loath vs, we will bee 2. Cor. 6.16.the Temple of the liuing God, hee will dwell a­mong vs, and walke with vs, heeReue. 3.12.will make vs [Page 278]pillars in his Temple, we shall goe no more out; his grace shall be most sure and firme.

Sixtly, The effects of grace. August. the effects of grace are many and di­uerse. Prima gratia beneficii Dei est redigere nos ad confessionem infirmitatis: The first grace of Gods benefite is to bring vs to a confession of our weakenesse, sinnes, and infirmities. Dauid re­ceiued grace, Psal. 32.5. He acknowledged his sinne vnto God, neither did he hide his iniquitie, but he con­fessed against himselfe his wickednesse, and the Lord forgaue him the punishment of his sinne. The Pro­phet Isay receiued grace, he confessed that Isa. 6.5.he was a man of polluted lips. The Prophet Ieremie with the godly through grace, did Ier. 14.20. acknowledge their wickednesse, and the iniquitie of their fathers, be­seeching God not to abhorre them, neither to breake his couenant with them. Daniel through grace confessed sincerely, That Dan. 9.7.righteousnesse be­longed vnto the Lord, but that open shame and confusion of face appertained to him and his people, because of their offences committed a­gainst God, and because they had not obeyed the voice of the Lord, to walke in his lawes which hee had laide before them by the ministery of his ser­uants, the Prophets. TheLuk. 15.18.Prodigall sonne, the hum­bleLuk. 18.13.Publican, repenting Luk. 19.8.Zacheus, the conuerted Luk 23.14.theife, Act. 9.15.that chosen vessel vnto God 1. Cor. 15.9. Saint Paul, humbly confessed their sinnes and infirmites through grace, also they receiued remission and mercy. Ambros. Isidor. Confession quae fit cum paenitentia, nos liberat à morte: Confession with repentance deliuers vs from death. Confessio sanat, confessio iustificat, con­fessio [Page 279]peccatis veniam donat: Confession healeth, iustifieth, and giueth pardon to sinnes. Also ear­nest prayer, feruent supplication Leb. 5.7. strong crying and teares, will be ioyned to this humble and hearty confession, as may clearely appeare in the examples before specified.

2. It is an effect of grace that our will is healed: then we shall labour with all care & diligence Heb. 13.21. to make vs perfect in al good works to do Gods will working in vs that which is pleasant in his sight.

3. This commeth of grace, when 2. Thes. 13.our faith groweth exceedingly, when Math. 24.13.we endure, and perse­uere to the end that we may be saued. August.

4. Gratia si non abundasset in Martyribus, tantas paenas sustinere non potuissent: If grace had not abounded in the Martyrs, they could not patient­ly haue suffered so great torment. As Rom. 5.20. where sin abounded, their grace abounded much more: so where pain abounded in the Martyrs, grace super abounded: by grace we patiently suffer shame.

5. Where we receiue grace from Christ, we shall with Ioseph Gen. 39.4.find fauour in their sight, whose fauour may be profitable & comfortable vnto vs, hauing receiued grace we shall Prou 22.11 loue, and obtaine purenesse of heart, our Eph. [...].29.communication shall be good to the vse of edifying, that it may Minister grace to the hearers: then for the grace of our lips: The King shall be our friend. We may so say of grace, as one speaketh of a fit time or opportunity: Beroaldus in Hepta­log. septem sapientum. Sci­tote plus pollere hanc ad successus petitionum, quam adipem leonis, quam sanguinem basilisti, quam spondylō draconis, quam anguium, druidarum ovum, [Page 280]caeteraque id genus premissae magicae va [...]tatis. You may be assured that this is more profitable for the successe of your petitions vnto earthly Princes, then the fat of the Lions, then the blood of the Cockatrice, then some sorts of Serpents, then the egge of an Adder, and other friuolous trifles of Magicke vanity: By the aboundance of grace, Rom. 5.17. and gift of righteousnesse, We shall raigne in life through Iesus.

Thus seeing an humble confession of our weakenesse, a sure curing of our will, a reforma­tion of our life, continuance to the end, patience to endure trouble, fauour profitable, a crowne in­corruptible with many moe good things, are the effects of grace, as an Ancient showeth. By grace (saith he) we are conuerted, by grace we are helped in time of our triall and tentation, Bernard. in assumpt. Mariae. Serm. 5. Simil. by grace we are rewarded. And like as the same is the strength of the Sunne which warmeth and prepareth the earth to receiue the seede; and that same strength of the Sunne which maketh the seede sowen to bud forth, and which brin­geth the cornes to maturitie and ripenesse. So that same grace forerunneth our will, and which followeth after. August. Praeuenit gratia vt saluemur; ea­dem subsequitur vt vegetemur, praeuenit vt voce­mur, subsequitur vt glorificemur. Grace forerun­neth that we may be healed: the same followeth after, that we may be strengthned: grace goeth before, that we may be called: the same fol­loweth after, that we may be glorified. For Act. 15.11. we beleeue through the Lord Iesus Christ to be sa­ued, Rom. 5.17. [Page 281]and to be crowned by vertue thereof, with a Prou. 4.9. comely ornament, euen with a crowne of endlesse glory.

We will briefly consider in the seuenth place, To whom grace is giuen. vpon whom this inestimable gift is vouchsafed, and who are endued therewith: 1. The humble and lowly in heart. God Prou. 3.20.with the scornefull hee scorneth; but he giueth grace to the humble. Iam. 4.6. & 1. Pet. 5.5.He resisteth the proud, and he giueth grace to the hum­ble. 2. Those who are members of the true Church, Zach. 12.9. God will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem, the spirit of grace and compassion: 3. who walketh vpright­ly and liueth a godly life and conuersation. Prou. 14.4. A­mong the righteous there is fauour and grace, where­by they are accepted and reconciled to God. Away with that erroneous, detestable, and dam­nable doctrine of the Arminians, dreaming of an vniuersall grace as they call it; that grace com­monly appertaineth to all, which is only proper to the elect: To Mat. 13.11.whom it is giuen to know the se­crets and mysteries of the kingdome of heauen, but to all it is not giuen. Neither thinke we that free­will by grace is wholly remoued and abolished, but only thereby deliuered and amended. Caelest. Epist. 1. Gratia non aufertur liberum arbitrium. sed liberatur; vt de tenebroso lucidum, de prauo rectum, de improui­dente sit prouidum, quae operatur in nobis hoc ipsum velle, perficere, credere, sperare, & quicquid ad salu­tem opus est; vtpote per quam charitas Dei, in qua summa est omnium non ostensa nobis, sed affusa in cordibus nostris per spiri [...]um sanctum, qui datus est [Page 282]nobis. The free-will is not taken away by grace, but is deliuered, so that it becommeth lightsome of a darke free-will, and if a wicked, it becom­meth rectified, of an improuident, it is made flourishing and prouident, grace worketh in vs this same, to will, to performe, to beleeue, to hope, and what-euer is needefull for our saluati­on; forasmuch by grace the loue of God, in the which is the summe of all, is not onely shewed to vs, but also is Rom. 5.5. shed abroad in our hearts by the holy Ghost which is giuen vs.

Neither yet teach wee, that humilitie, or a good life goeth before all grace, as the cause thereof, but that grace worketh humilitie and godlinesse, which bringeth an increase thereof: Mat. 25.29. For vnto euery man that hath, it shall be giuen, and hee shall haue aboundance: and from him that hath not, euen that that hee hath shall bee taken away.

When thou hast gotten grace, pride will bee banished, then thou wilt well know, that 1. Cor. 4.7. thou hast nothing, but that which thou hast receiued; thou wilt finde, that 2. Cor. 3.5. of thy selfe thou art not suf­ficient, to thinke any good thing, thou wilt acknow­ledge that thy sufficiencie is of God.August.Si vis esse a­lienus a gratia, iacta tua merita. If thou wouldest bee a stranger from grace, boast of thy owne merites.

The proud Pharisee glorying in his righte­ousnesse, Luke 18.14. was not iustified, he receiued no grace: but that holy and humble virgine Mary, is exal­ted and Luke 1.28. blessed, esteeming her selfe to bee of [Page 283] Luk. 1.48. a lowestate and poore degree, yea Iesus Christ her sonne and Sauiour; Col. 2.9. in whom dwelleth all the fulnesse of the Godhead bodily as he is Ioh. 1.14.full of grace, so he is Math. 11.29.meeke and lowly in heart, full of lowli­nesse and humilitie: and although he was Ioh. 14.13. Ma­ster and Lord, yet he was content to wash his owne Disciples feete.

Vses of this doctrine. Lastly, let vs consider some vses: 1. God de­liuer vs from that terrible plague and Heb. 10.29. sore pu­nishment, that we despight not the Spirit of grace, that we be notIud. 1.4.vngodly men which turne the grace of our God into wantonnes, that we remaine not vnder the kingdome of sinne, which is Act 26.18. the pow­er of Sathan, the power of darkenesse,2. Tim. 2.26.the snare of the diuell, by which men are taken at his will, and Luk. 11.21. that house kept by that strong man armed, the things that he possesseth are in peace, in the which kingdome their is no honestie, no holinesse, no happinesse. But let vs striue with our whole care and continuall labour, that we may Ioh. 15.4. abide in Christ, in the kingdome of grace, and so 1. Pet. 3.13. looke for new heauens and a new earth wherein dwelleth righteousnesse, where the dominion of sinne and death being destroyed, 1. Cor. 15.28. God shall be all in all vn­to vs. Now for this purpose, let vs daily and earnestly send vp to our God that petition taught vs by our Master; Math. 6.10. Luk. 11.2. Let thy kingdome come, that wee may remaine in the kingdome of grace, and afterward bee receiued into the kingdome of glorie.

If none will neither despise nor despight earthly grace, and tempor [...]y good, by which Col. 1.13. [Page 284]men are we a [...]hie, mighty, witty, and honoura­ble in the eyes of the world; farre lesse should heauenly and sauing grace be despised or de­spighted, that eternall and spirituall good should principally be resteemed and accepted of, where­by we are honorable in the eyes of God, and happie for euer.

2. Biel. lib. 2. dest. 26. Let vs wish feriously, and pray feruently for this chiefe good wished by the seruants of Christ [...] one times or oftner, to the Saints in the new Testament to whom they did write. O with what wonderfull industry should Chri­stians seeke for grace; In Epist. Apostel. August. qua fiunt ex nolentibus vo­lentes; ex repugnantibus consentientes, ex oppugnan­tibus amaindes, by which of vnwilling they be­come willing, of gainstanding they become a­greeing, and of fighters against they become lo­uing. If we aske, it shall be Luk. 11.9. giuen vs: if we seeke, we shall finde: when we haue found the same, let vs take heede, least we Gal. 5.4.fall from grace, euen Heb. 12.15. fall away from the grace of God.

As the wise man Solomon said of Wisedome, so we may say of grace: Prou. 4.5. Get grace, forget not, forsake it not, and it shall keep thee, loue it, and it shall preserue thee.

3. Thou to whom God hath beene so bene­ficiall, that thou hast gotten grace, 2. Pet. 3.18. goe on in grace, and in the knowledge of our Lord and sauiour Iesus Christ, Col. 2.19. increase therein with the increasing of God; then, in thee Isa. 55.13. for nettles shall growe, the mirthe tree; for sinfull thoughts, idle words, profane deedes, thy workes shall be [Page 285]good, thy words sauoury Psal. 19.14. the meditation of thy heart shall be acceptable in Gods sight.

Doubtlesse mortall men desire to growe in worldly wealth, in credite, and in estimation; they desire their corne to growe to maturity, their children to grow in stature to a iust mea­sure: wherefore should they not desire also with Samuel 1. Sam. 2.26to profit and grow in grace, and to be in fauour both with the Lord and also with men; hauing 2. Cor 4.5. most plentious grace, Col. 2.7.abounding therein with thanksgiuing that they 1. Thes. 4.1. may increase more and more, till they be Iam. 1.4. perfect and entire, lacking nothing which is expedient for them.

4. Let vs 1. Pet. 1.13. trust perfectly on the grace that is brought to vs by the reuelatiō of Iesus Christ, neuer trusting to our merits. August. Gratia Dei ex Saulo fecit Paulum, non opera nec merita: The grace of God made of Saul, the Apostle Paul, not his works nor merits: he who Gal. 1.13. persecuted the Church of God extreamely and wasted it, who was 1. Tim. 2.13a blasphemer, a persecuter and an oppressour; when the grace of our Lord was exceeding aboundant towards him, was receiued to mercie, he was made a Act. 9.15.chosen vessell vnto God to beare his name before the Gentiles and Kings, and children of Israel: he was Act. 21.13.readie, not to be bound only, but also to die for the name of the Lord Iesus. Simil. Neither yet when we trust on this grace, should we in the meane time be slouthfull and carelesse; but we haue neede of a willing minde, to be conioyned with grace. As the earth alone bringeth not forth fruite, vnlesse it receiue raine and deaw from heauen; neither [Page 286]doth the raine bring forth fruite without the earth: so neither grace without our will wor­keth any thing, neither our will without grace can be profitable to vs for our saluation. Simil. Wee haue neede, I say, of alacritie and labour. As a sire hath neede of timber, or of some other ma­teriall: so grace hath neede of trauell and ala­critie, that it may encrease and remaine with vs continually.

And albeit we trust on grace, yet we Rom. 11.20. Bernard.should not be high minded; but feare. Time ergo, cum ar­riserit gratia; time cum abierit; time cum denuo reuertetur. Feare therefore, when grace shall de­light thee; feare when (in thy sense) it shall depart from thee; feare when it shall returne againe vn­to thee.

Moreouer, thou art to be aduertised, that thou shalt finde a battell and wrestling with thy selfe, because of thy fleshly corruption, euen after thou hast receiued grace from Christ.

For by grace, a man in his Psal. 25.1. soule is lifted vp­ward to God, by the flesh, Ioh. 8.23.men which are beneath, are pulled downeward to the earth: Isa. 1.4. They goe backeward. By grace, a man will 2. King. 18.6. cleaue vnto the Lord with godly Hezekiah, and not depart from him: by their flesh, Ier. 2.13. they will forsake him who is the fountaine of liuing waters. By grace, a man continueth and 1. Ioh. 2.15. loueth not the world, neither the things that are in the world, which with the lust thereof passeth away: but by the flesh, one desireth Iam. 5.5. to liue in pleasure on the earth, and in wantonnesse, Rom. 12.14.taking most thought for the flesh to fulfill the lusts [Page 287]thereof. By grace oneRom. 7.22.delighteth in the Law of God, concerning the inner man: by the flesh, Rom 7.2, 3. hee is led captiue vnto the law of sinne, which is in his members. By grace, a man Phil. 1.29.will not onely beleeue in Christ, but also suffer for his sake: but albeit, the Mat. 26.41.spirit be readie, yet the flesh is weake, to doe or to suffer for righteousnesse. What shall I say? By grace, and by Ephes. 3.17. faith, Christ and all good dwel­leth in our hearts: butRom. 7.18.in the flesh no good thing dwelleth at all.

Therefore it is no wonder, albeit there bee a battell in this man regenerate; the flesh lusteth against the spirit, and against grace that is giuen. But as when 2. Sam. 3.1. there was long warre betwixt the house of Saul, and the house of Dauid, Dauid waxed stronger, and the house of Saul waxed wea­ker: So when there shall bee warre, and wrest­ling betweene the regenerate part within thee, and the part vnregenerate, betweene grace and thy flesh; grace shall waxe stronger and stron­ger, and the flesh shall become weaker and wea­ker, vntill Rom. 6.6. thy old man be crucified, and the body of sinne be destroyed.

5. Who-euer thou bee who hast receiued grace, out of that Zach. 13.1. fountaine of grace which is opened to the house of Dauid, and to the inhabi­tants of Ierusalem for sinne, and for vncleane­nesse, bee thou most readie and willing, 1. Pet. 4.10. to minister the same to another, as a good disposer of the manifold grace of God. Like as that Psal. 133.2. precious oyntment powred vpon Aarons head, did not stay there, but went downe to his beard, and to the bor­der [Page 288]of his garments; so when precious and plen­tious grace is bestowed vpon thee, as it will re­maine with thy selfe, bee thou most desirous to communicate the same to thy brethren, no way fearing that the distribution of thy spirituall gift, and the ministration of grace for the edification of others, shall bring any diminution to thy grace, but contrarily, the more that grace is fur­nished and distributed to others, the more it is augmented and multiplied to thy selfe. Simil. As ri­uers, the more they runne, the more large and great they become, by their going through many Nations; and by furnishing water to the inhabitants, they are not diminished, but rather augmented: So grace well vsed, manifested, and through Gods helpe conferred plentiously to others, the more it groweth and increaseth, like those Iohn 6.9. fiue loaues giuen by Christ, and the ministe­rie of his Disciples by distribution to many was multiplied, and fiue thousand therewith were satisfied.

6. That wee may increase in grace, 2. Pet. 1.19. wee shall doe well to take heede to the most sure Word of God, and of the Prophets, Iohn 5.39.to search the Scriptures which testifie of the Lord Iesus, to delight in the Gospel of the grace of God, by which ordinarily grace is wrought in vs, who are gracelesse of our selues; that so being 2. Pet. 1.4. partakers of the godly na­ture, wee may flee the corruption which is in the World through lust, and giue diligence to make our calling and election sure, that by this meanes an entring may bee ministred vnto vs; abundantly into [Page 289]the euerlasting Kingdome of our Lord and Sauiour Iesus Christ, who of his fulnesse, giueth grace for grace, vnto all who shall read or heare attentiue­ly, this short discourse of grace.

CHAP. XVI. Christ giueth a Blessing.

AS Melchisedeck Gen. 14.19. Ioseph. anti. Iudai. lib. 1. cap. 11. brought foorth bread and wine for the refreshment of Abraham and his souldiers, after he returned from the slaughter of Chedourlaomer: more­ouer being a Priest of the most high God, hee blessed Abraham. So Christ Iesus the King of peace and righteousnesse, and Ps. 110.4 & Hebr. 5.6.high Priest for euer, after the order of Melchisedeck, Isa. 28.12. giueth rest to him who is wearie, and the refreshing to the hun­grie:Iohn 6.51.He will giue his owne flesh for the life of his seruants; moreouer he will blesse all those who are the children of Abraham, beleeuing in him. And it shall come to passe, that as of our owne nature wee are a curse among the Heathen, so Christ will deliuer vs, and we shall be a blessing. This blessing will bee the more accounted, and the more instantly asked, if we consider; that as we are the children of Adam, we are but 2. Pet. 2 14. cursed children, Isa. 2.4.a corrupt generation, and a sinfull na­tion, yea in euery place, euery time, euery acti­on, and in euery respect, our estate is most misera­ble Zach. 8.13. [Page 290]and accursed: That without Christ and his blessing, Deut. 28.16. wee are cursed in the towne, and in the field, cursed in our goods, and in our grounds, cursed in our life, and in our death, cursed in bodies and soules, cursed in this world, and for euer more: the Lord shall send cursing, trouble, and shame, vntill we be destroyed, and perish eter­nally, and that most deseruedly and iustly.

For the vengeance of God, Who are cursed. and the curse of the Law naturally is due to vs, by reason of our many and presumptuous sinnes and transgressi­ons. If God Mal. 2.2.will send a curse vpon those, who doe not consider in their hearts to giue glory to his Name: 2. If Iere. 11.3.the man bee cursed, that obeyeth not the words of Gods Couenant: 3. If the Mal. 1.14.de­ceiuer bee cursed, which hath in his flocke a male, and voweth, and sacrificeth vnto the Lord of hostes, that great King whose Name is terrible, a corrupt thing, a torne and vnworthy offering: 4. If Iere. 48.10.hee be cursed, that doeth the worke of the Lord negli­gently: 5. If they bee Iere. 17.5.cursed, that trust in man, and make flesh their arme, with-drawing their hearts from the Lord: 6. If a Isa. 5.20.woe or curse, will come to those that are wise in their owne eyes, and prudent in their owne sight: 7. If a Hos. 7.13.woe and a curse, will bee to them that haue fled away, and de­parted from God: 8. If a Haba. 2.9.woe and curse, will bee to him that coueteth, an euill couetousnesse to his house, that hee may set his nest on high: 9. If a Matth. 18.7.woe be to that man, by whom an offence commeth: 10. If a Iud. 11.woe bee to them, who follow the way of Cain. 11. If Gala. 3.10.euery man bee cursed, that con­tinueth [Page 291]not in all things, which are written in the booke of the Law to doe them. Now my brother, 1. Cor. 11.28. examine, and search thy selfe diligently, 2. Cor. 13.5. prooue, and trie thy selfe truely, & after that exact tryall, and examination, according to the light of Gods Word, and testimonie of thy owne conscience, tell plainely and sincerely, what thou thinkest of thy selfe. In what estate remainest thou? Whether art thou culpable of those faults, or not? If thou Luke 23.4. receiue things worthy of that which thou hast done, because Psa. 109.18.thou hast cloathed thy selfe with cursing.

Like a raiment, The iust curse of man feare­full. hast thou not deserued that all the fearefull curses, threatned against the wic­ked in Gods Law, should bee powred vpon thy head? Neuer goe about to denie it, thinke not to gaine-say it, nor yet to make any exception against the same, whereof thy conscience so ma­nifestly conuinceth thee.

Remember also that if the curse of Parents, and Prophets, and Magistrates bee oftentimes fearefull, because they are effectuall: how dange­rous then and terrible is the curse of that Mat. 15.13. hea­uenly Father, ofIere. 10.10.the liuing Lord, the God of truth, and an euerlasting King, at whose anger the earth doeth tremble, and whose wrath the Na­tions cannot abide?

First, the iust curse of Parents, wanteth not the owne effect, as may bee seene in Gen. 9.25. Cam, who was cursed by his father Noah; therefore Canaan and his posteritie, was made a seruant of seruants, to his brethren.

In the dayes of Luther, Lonicerus in theat. hist. in ex­emp. 4. pre­copti. a young woman in Witenberge, being cursed of her mother, was possest, and lamentably vexed by an euill spirit.

And Saint Augustin recordeth, that hee saw seuen children, who after their mothers curse, did tremble fearefully in all the parts of their bodies, and did wander as vagabonds through sundrie places of the World.

Secondly, also the curse of a Prophet is feare­full and terrible. When 2. Kin. 2.4. the little children of Be­thel mocked Elisha, hee cursed them in the name of the Lord, and afterwards two she Beares tore in pieces, two and fourtie of them.

Yet notwithstanding, Causelesse curses shall not come. godly Princes and peo­ple, haue no cause to feare those curses, pro­nounced by the Pope of Rome, or any of his Clergie, because they Isa. 65.23. are the seed of the blessed of the Lord, they are the Num. 23.23. Israel of God, against whom there is no sorcery, no incantation, no cursing: Pro. 24.25.vpon them shall come the blessing of goodnesse, for they Psal. 1.1. doe not walke in the counsell of the wicked, nor in the way of sinners, but their delight is in the Law of the Lord. And it is most true, which is spoken by wise Salomon, Pro. 26.2.the curse that is causelesse, shall not come.

As the Swallow comming from her nest, Simil. re­maineth not stedfastly in any place, neither sit­teth downe vpon the ground, nor on a tree, but euer flieth, vntill shee returne againe to her nest: So those causelesse curses light not, but goe backe vnto the pronouncers thereof: 2. Sam. 16.12. and the Lord will doe good to his owne, for that wrong [Page 293]cursing thundered against them; thus the Papists curses, are like the curses of Shimei; 1. King. 2.14.whose wickednesse the Lord brought vpon his owne head, the good King being euer blessed of the God of heauen, because his 1. King. 15.3. heart was perfite with the Lord his God.

Thirdly: The curse also of a lawfull Magi­strate is greatly to be feared: for the effect of Ioshuahs cursing, Ioh. 6.26. who cursed the builders of the Citie Iericho, was seene on 1. King. 16.34. Hiel the Bethelite, who laid the foundation thereof in the death of Abiram his eldest sonne, and set vp the gates thereof in the death of Segu his youngest sonne. If then the curse of Parents, Prophets, and Magistrates be heauie and dreadfull: How bitter and grieuous is it for to be subiect to the deserued curse of the Al­mightie and euerliuing God: Heb. 12.9. The Father of the spirits, Luk. 7.16.that great Prophet, the eternall King and Lord of Hostes?

Maledictum esse, Paraeus in Gen. cap. 9. vers. 29.est Deo & creaturis omnibus inuisum esse & execrabilem, quod omnium malorum pessimum est atque extremum. To be accursed, is to be hated both of God and all creatures, to be execrable, and abhominable, which of all euils is the worst and last euill.

For if the Gibeonites remained in great misery vnder the curse of Ioshua, being bound to per­petuall slauery, Ios. 9.23. none of them was freed from be­ing bond-men and hewers of wood and drawers of water: In what lamentable estate will reprobates remaine, who are vnder the curse and maledicti­on of God himselfe? they will abide vnder the Isa. 6.5. [Page 294]bondage and seruitude of sinne and Satan.

Gods curse wil be much more bitter and grie­uous then the bitter and cursed water was Num. 5.27. to the defiled woman, who by adultery had trespassed against her husband: her belly did swell, her thighs did rot, and she was accursed among her people. But the curse of God (vnto which by nature we are all subiect) is more horrible and fearefull; that will cause soule and body, head and heart, flesh and bones, to be loathsome, to stinke, to bee hainous, vilde, detestable, and accursed before God and his Angels, among men and all crea­tures. Neither should men be secure and voide of feare, albeit the curse suddenly seaze not vp­on them; As the curse of Iotham the sonne of Ierubbaal came not at the first vpon Abimelech and the men of Schechen, but at length after Iudg. 9.57. three yeeres God did bring it vpon their heads: So albeit the Exod. 34.6. Lord (who is strong, mercifull, and gratious, slow to anger, aboundant in trueth and goodnesse, Reu. 2.21.giuing to the wicked space to repent them of their sinnes,) doth not incontinently punish the impious and vngodly; yet Amos 9.1.he that escapeth of them shall not be deliuered: but at length the Zach. 5.2.fly­ing booke of Gods curse that goeth forth ouer the whole earth, will surely seaze vpon them, and in­continently consume their habitation, with their owne torment and perdition.

Now our blessed and louing Sauiour, our Lord and Master Iesus Christ, Gal. 3.13. was made a curse for vs, and hath redeemed vs from the curse of the Law, that the blessing of Abraham might come [Page 295]on vs, who are Gentiles, that we might receiue the promise of the Spirit through faith; and Deut. 23.5.be­cause our God hath loued vs in Christ, hee will turne the curse to a blessng vnto vs. Yea, Deut. 30.7. he will lay all our curses on our enemies, and on them that hate vs and persecute vs.

Moreouer, if our sin and wickednesse mooue God Mal. 2.2. to curse our blessings; shall not our Saui­our, who 1. Cor. 1.30.of God is made vnto vs righteousnesse; mooue him also to turne our curse into a bles­sing for vs?

In handling of this we will keepe this order: The order heere ob­serued. Christ bles­seth really. 1. We will shew, how and in what manner Christ blesseth: 2. What are the effects of his blessing: 3. Whom he blesseth: 4. Some vses thereof.

First, Christ really conferreth his blessing, as when he tooke the little children in his armes. Mar. 10.16. He put his hand on them and blessed them. His blessing was reall and most effectuall. Likewise after his resurrection: He Luk. 24.50.led his Disciples into Bethania, he lift vp his hands and blessed them; by vertue whereof, they were indeede happie and blessed.

Men frequently will giue their blessing to o­thers, but not in such sort as Christ giueth his blessing: sometimes they will wish a blessing, as Boaz his feruants wished, Ruth. 2.4. The Lord to blesse their master. Sometimes they will pronounce and declare a blessing, as Melchisedeck King of Sha­lem the Priest of the most high God, Gen. 14.19.blessed A­braham. Sometimes they will foretell of the [Page 296]blessing, as the Patriarch Iacob Gen. 48.16. blessed Iosephs children and his owne.

But no man hath power of himselfe, to giue and conferre a blessing: for Iacob cannot make his beloued and Gen. 27.33. first borne sonne Esau to be truly blessed, neither holy Samuel, albeit 1. Sā. 15.35. he mourned for Saul, yet could he not procure a blessing to Saul, no not so much as the continuance of his Royall dignitie.

1. Cor. 3.7. So then neither, is he that planteth any thing, neither he that watereth, but God that giueth the increase: and Psal. 127.1.except the Lord build the house, the builders labour in vaine, except the Lord keepe the Citie, the keepers watch in vaine, and except Christ blesse really, man blesseth in vaine, his blessing will be vneffectuall and fruitlesse without Christs blessing.

Doubtles the blessing of a godly King giuen to his subiects, and the blessing of Pastours Heb. 13.17. (who watch for soules) giuen to their people, and the blessings of masters of families giuen to their houshould, and the blessing of parents giuen to their children, is wonderfull delectable and exceeding comfortable; as when 1 Kin. 8.14. King Solomon blessed all his subiects euen all the con­gregation of Israel: likewise Num. 6.23. Aaron and his sons blessed the people, calling vpon the name of the Lord: 2. Sam. 6.20 Dauid returned to blesse his house: Iacob Gen. 49.28.blessed euery one of his children, such blessings are pleasant and acceptable. But the blessing of Christ, Reu. 1.5. the Prince of the Kings of the earth, Heb. 10.21.the high Priest who is ouer the house of God, Isa. 9 6.the euer­lasting [Page 297]Father, by many degrees is much more pleasant, comfortable, and acceptable to all those who thirst for his blessing.

This manner of Christs blessing, in that he blesseth really and in very deede, declareth his prerogatiue and greatnesse aboue his Saints; for the Apostle saith Heb. 7.7. without all contradiction the lesse is blessed of the greater.

2. Eftects of Christs blessing. Many and profitable are the effects of Christs blessing. He hath done, he doth, and will doe, great and good things for those whom hee bles­seth: for 1. Election to life: 2. Remission of sinnes: 3. Habitation in Gods house: 4. Fa­therly correction and instruction: 5. True re­pentance: 6. Sanctification: 7. Spirituall ioy: 8. Sure trust and confidence: 9. Patience in af­fliction: 10. A good name and commendation: 11. Fruitfull off spring and posteritie: 12. Pro­tection and safetie: 13. Aboundance and plentie: 14. The holy feare of God: 15. Contented life and happie death: Lastly eternall glory and hap­pinesse, all these good things, and many moe proceede from the blessing of the Lord Iesus. Who are blessed of him, they are thus beautifi­ed and enriched, as may appeare by cleere proofe of facred Scripture. There is a blessing of election. Psal. 65.4. Blessed is he whom thou chusest and causest to come to thee, he shall be satisfied with the pleasure of the holy Temple: a blessing of remissi­on: Psal. 32.1. Blessed is he whose wickednesse is forgiuen, and whose sinne is couered, on whom the Lord impu­teth not iniquitie: a blessing of habitation within [Page 298]the Lords Tabernacle,Psal. 84.4.Blessed are they that dwell in Gods house, his waies are in their heart; their strength is in him, they will euer praise him: a blessing of correction and instruction, Psal. 94.12. Blessed is the man whom thou chastisest, O Lord, and teachest thy Law: a blessing of repentance, which is the first resurrection, Reu. 20.6. Blessed and holy is he that hath part in the first resurrection; for of such the second death hath no power; but they shall be the Priests of God and of Christ: blessing of sanctification, Isa. 56.2. Blessed is the man that keepeth iudgement, and doth iustice, that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any euill: a blessing of spirituall ioy and consolation, Psal. 89.15. Bles­sed is the people that can reioyce in the Lord, they shall walke in the light of his countenance: a bles­sing of trust and confidence, Psal. 40.4. Blessed is the man that maketh the Lord his trust: a blessing of pati­ence, Iam. 1.12. Blessed is the man that endureth temptati­on; for when he is tryed, he shall receiue the crowne of life, which the Lord hath promised to them that loue him: a blessing of fame and renowne, Gen. 12.2. God blessed Abranam and made his name great: a bles­sing of an ample succession, Gen. 22.17. God blessing Abra­ham he did greatly multiply his seede as the Starres of the heauen, and as the sand which is vpon the Sea shore: a blessing of safetie and protection, Psal. 5.12. The Lord will blesse the righteous, and with fauour will compasse him as with a shield: a blessing of plentie and aboundance, 1. Chro. 13.14. The Lord blessed the house of Obed-Edom, and all that he had: a bles­sing of Gods feare, Psal. 112.1. Blessed is the man that [Page 299]feareth the Lord, and delighteth greatly in his commandements: a blessing of a peaceable death, Reu. 14 13. Blessed are the dead which die in the Lord; Psa. 119.16.and pretious in the sight of the Lord is the death of his Saints. Psa. 144.15.Blessed are the people whose God is the Lord, happy and blessed are they in their life, more happy and blessed at their death, most happy, after their resurrection; they re­ceiue a blessng of glorie, and Mith. 25.34. inherite the king­dome prepared for them from the foundation of the world.

Surely when we find our selues thus blessed, we shall then be constrained to blesse our God in our hearts, to praise him with our mouths, and to honour him in our whole conuersation. August. Prior in nobis est benedictio domini; et consequens, est vt benedicamus dominum; saith the antient. The blessing of the Lord is first in vs, and it will fol­low, that we blesse the Lord: euery one of vs will say, Psal. 103.1. My soule praise thou the Lord, and all that is within me blesse his holy name, forget not all his benefits which forgiueth all thine iniquitie, and healeth all thine infirmities; which redeemeth thy life from the graue, and crowneth thee with mercy and compassion. Psal. 66.20.Praised or blessed be the Lord, which hath not put back my prayer, nor his mercies from me: Psal. 68.19.praised be the Lord, euen the God of my saluation, which loadeth me with benefits dayly; and with the Apostles, 1. Pet. 1.3. Blessed be God, which according to his aboundant mercy hath begotten vs againe into a liuely hope, by the resurrection of Iesus Christ from the dead to an in­heritance [Page 300]immortall and vndefiled, that fadeth not, reserued in heauen for vs: and Eph. 1.3. Blessed be God which hath blessed vs with all spirituall blessings in heauenly things.

Whosoeuer hath gotten this blessing, as they will be most ready and willing to blesse God; so, they will altogether be loth and most vnwil­ling to Exod. 20.7 take the name of the Lord their God in vaine, or Leu. 19.12.to sweare falsly thereby, defiling the holy name of their God.

He that vsually sweareth rashly and idly is not as yet blessed of God, for his continuall swearing betokeneth that Zach. 5.4. the curse of God shall lay siedge vnto his house, vntill it haue consumed the timber and stones thereof. Eccl. 23.11.A man that vseth much swearing, shall be filled with wickednesse, and the plague shall neuer goe from his house, the Land mourneth and shaketh. And if that memorable statute made by one of the Kings of France, Rhenan. in. annot. in. Tertull. had force and were obserued in this countrey, that all swearers should haue their mouthes seared with burning irons, we should soone behold very ma­ny thus marked.

Again, whosoeuer is blessed of the Lord, they will be most desirous to blesse him perpetual­ly: Psal. 34.1. They will alway giue thankes to the Lord, his praise shall be in their mouth continually. As they will abstaine from wrongs, swearing; so also they will abstaine from grudging: 1. Cor. 10.10. August sup Iohan. neither will they murmure as some of the carnall Iewes murmu­red and were destroyed of the destroyer. De re nulla magis, deum off endisse ille populus iudaicus dicitur, [Page 301]quam contra Deum murmurando. That people of the Iewes is said to haue offended God in no­thing more, then in murmuring against him: and therefore Num. 11.1. when they became murmurers, it dis­pleased the Lord; his wrath was kindled, and the fire of God burnt among them, and consumed the vtmost part of the host. The murmurers Num. 14.37 who brought vile slander vpon the land, did die by a plague before the Lord: they were rebellious and murmured, Num. 21.6.wherefore the Lord sent sirie Serpents among them, which stung the people so that they died.

How foolish and vaine are they, who in time of trouble and misery, murmure against the God of heauen, as though thereby they could do any euill vnto his holy Maiestie? Such murmuring rather augments, Simil. then asswageth their griefe and dolour. A man remaining in the ground of a very deepe and narrow pit, where is aboundance of filthie mire and small sharpe stones; by throwing the mire and stones at a mightie Prince, dwelling in a stately Pallace, ad­ioyning thereto, could doe no harme to the Prince, but the stones and mire falling downe vpon himselfe, would wound him and defile him. So one, albeit compassed and borne downe with calamity, his murmuring against the Al­mighty, will be altogether vnprofitable for him, seeing God therewith is not harmed, but the murmurer himselfe is the more vexed and woun­ded; the filth and burden of his grudging retur­ning back vpon his head, to defile and hurt him, with inestimable woe and detriment.