SEe, see thou (unhappily) wit­ty Arminius, Christ has a people whom he cals his own in the world, distinct from the world, not all the world. A world of Believers in the world. A people he chooses in the midst of a people, a Nation out of a Nation. Peter cals the Saints a peculiaer people; [Page 12]our Saviour his a little flock, distiguish­ed from the large drove of the world. Christ has a Church in Rome, not all the Romans. A Church at Corinth, not all the Corinthians. A Church at Ephesus, not all the Ephesians. And though Paul by way of charity in every Epistle in ge­neral call's them Saints, yet in a peculiar manner aimes at the people of Christ, every one of which either was a Saint, or look't much like one; true, all the world is owned by God, he created all, and all's provided for by him; Dives is the son of creation and common provi­dence. Son, remember thou in thy life time receivedst thy good things, Luke 16. v. 25. These are but entertained in the common out-Court; but his own by re­demption in the inner roomes of affe­ction and care.

His owne? how came he by them? God gave them to him, even while yet slaves to Satan; he was (as we say) to win them and wear them; he redeemed them, they gave up their selves to him in Baptisme, he married them, cloathed them, entred into a Co­venant with them, and they became his, Ezek. 16. v. 8.—God has a set number of his own, I heard the number of them [Page 13]that were sealed (saies Iohn) Rev. 7. v. 4. though there is a certain number for an uncertain, to which none can be added, from w^ch none can be taken; they then who as the Disciples have their names written in heaven, are happy and may rejoyce—Since we are thine O Saviour, possesse thy selfe of that heart wherein none can claime an interest but thy self. Let us not, O let us not prostitute our selves to the love of the world. Come O Saviour to thine own, make thine own receive thee, rejoyce in thee.

Christ certainly has not redeemed all; for then having satisfied offended justice, what should hinder their salvation? Ap­plication? He that so freely gave his Son, how shall he not freely give us all things, even Application?—You'l say, all fell, therefore Christ must redeem all; nay, rather as all fell, so all by Christ shall be quickened in the resurrection. Christ payed indeed a sufficient price for the world, but not efficient: he redeemed the elect only; now all are not [...], positi: non dispo­siti. [...] hoc est diem ipsi constituebant, ordina­bant, designabant. actor. ult. v. 23. Noman is natural­ly disposed towards Christ. We are not able of our selves to think one good thought. Away Arminius, God saw no good in us when he elected us, we were in our blood when he said, live. Elegit nos & fecit fideles, I obtained mercy to be faithfull, sa [...]es the Apostle. The Hebrew Doctors some­what agree with Arminius, and would have a man disposed to good before the spirit of prophecy light on him; but the spirit found Saul nought, and Balaam mingled with malice and covetousnesse; Elisha was not composed in mind (tho sanctified) when to prophecy, and cals for a Minstrell to dispell griefe for Elisha's death. Aquinas affirmes dispositi­onem non requiri ne ad prophetiam (whether God reveale himselfe by Vision, Dream, or the more noble way, as he did to Christ by word) Spiritus replet pastorum Armentari­um— & Prophetam facit. Yet when the spirit of prophecie lighted on one undisposed to good, as Balaam or Saul, espe­cially if in a Vision or Dream, they might be abstracted from these vices during the prohpecie and time of illumi­nation the soule being in a trance oft, and so most fixed on the object. ordained [Page 14]or elected to life, for then all would have been prayed for, Iohn 17. v. 9. and all would beleeve, for as many as were or­dained to eternal life beleeved Acts 13.48. But we see few beleeve and persevere to the end; yet all Christ's do and shall be­leeve; increase of them is dayly seen; e­very lost groat shall be found; nothing can hinder, they (when built) are built upon a sure foundation, Christ the Rock; the gates of hell, that is, hells strength and policy shall not prevaile against them. No weapon formed against them shall prosper, Esa. 54. ver. ult. Christ's the builder, the Word and Spirit the meanes which cannot faile. If God send his Word, [Page 15]great shall be the company of them that Praise him, even in this sense—the building as it shall go forward, so it will last, since the foundation Christ cannot shrink. Christ assures us his blood was shed (not for all) but for many for re­mission of sinnes; those he loves, those he will continue to love to the end, accord­ing to the text, whom he loves, he loves unto the end.

In the former part of this chapt. con­sider the love and lowlinesse of Christ: his love, in so willingly departing out of this world for us, ver. 1. his lowlinesse in washing his Disciples feet, ver. 5.— that the Head and Master Christ should stoop to the feet of his servants, and wash and wipe them, is an unparalleld example of humility.

The first verse speaks him God and man; God, in that he knew his houre of departing out of this world; for as God he knew all things, though as man he was ignorant of many; about the time of the sacrificing the Passeover, Christ our Pasteover was sacrificed for us. Man, in that, by death depart he must, for the God-head could not suffer; this one text evinceth what ever Jewes Mahome­tans, Hereticks or heathens may falsely [Page 16]conceive of Christ, Intimations and cha­racters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him.

His birth spake him a man; but to be borne of a Virgin (and as some conceive withoutThe pu­nishment (in sor­row shalt thou bring forth) was to the woman, not the child; So Christs being without sin ordinarily excuses not the Virgin Mary, who had sin; and a Redeemer or Saviour, My soule has rejoyced in God my Saviour. [...] Athanas. de sententiis Dionysii. paine) together with a strange Starre, and quire of Angels, proclaimed him God.

His swadling bands and the Manger spake him man, one disrespected a­mongst men; but the Shepheards and Wise men worshipping him, expressed him God. His Baptisme administred by Iohn, declared him man; but the voice from Heaven to be God. Tempted in the Wildernesse, man; overcame as God. Wept for Lazerus, man; raised him from [Page 17]the dead, God; stept on the seas, man; but after he was awaked, stilled the waves, God; tempered the clay with spittle, man; but opened the eyes of one borne blind, God. Lastly, by his death shewed himself man; by his powerful and most (to us) comfortable resurrection, God.

Each sentence shewes his lowlinesse, in that he was made man, and his love in that lowlinesse, who being in the forme of God, thought it no robbery to be equall with God, but made himself of no reputati­on, & took upon him the form of a servant, he humbled himself and became obedient, even to death, even the death of the Crosse, Phil. 2. v. 6 7, 8. Supplicii genus crude­lissimum, deterrimumque, inquit Cicero. The constancy of that love is expressed in the words, he loves unto the end; the earnestnesse and integrity of it is obser­vable in the word there used to love, im­porting in the original, to love with the heart and mind by adhering to the thing loved with content and satisfaction; [...] magis est quam [...], ut Amo apud Latinos magis est quamdiligo, Me aut amabis, aut quo contentus sim, diliges. Cicero. As Christ thus loves his owne, so ought they to love him; Thou shalt love (the same words) the Lord thy God [Page 18]with all thy heart — Matth. 22.37. [...] vel ad fi­nem vel ad seculum, vel perfe­ctionem significat. The constancy and perpetuity of Christs love may be noted from the word in the O­riginal, signifying the end; it may be rendred by perfection, till we become perfect men in Christ, [...] Ephes. 4 13, He loves us; he loves here to the end of dayes, and for ever hereafter.

Hence observe these conclusions, God through Christ loves his own; Then, or secondly, he loves them for ever— The truth of this conclusion will appeare in the ensuing discourse. Why God loved lost man, not the Angels (being more excellent creatures) man in whom was nothing but deformity; no other reason can be rendred à priori, but his own will and pleasure, [...], foreseeing the death of Christ as the meanes both of love and election (though not the cause of either, redemption being the effect of Gods love in the general) he loves man now because redeemed by the death of Christ, justified by his blood, adopted to be conformable to his image; sanctified in part by his Spirit, because the member of Christ, the temple of the holy Spirit, the Spouse of Christ, and subject of him the King of Saints, Revel. 15. v. 3. God loves his people first, and gives Christ [Page 19]for them, then love them because they are Christs, and partakers of his graces.

2. Conclusion, God loves unchangably and everlastingly.

This is set down, Jer. 31. v. 3. I have loved thee with an everlasting love. God being love; love, as God, must be ever­lasting, which he extends to his people; he loved his people in Christ by way of election defore the foundation of the world; for to this effect Paul speaks, E­phes. 1 v. 4 and will continue to love them till the world shal be no more, and after.

Solomon saies, A friend loves at all times, Prov. 17. v. 17. Now Christ is our friend, so he has proved himself; so he cals Lazarus, John 11. v. 1. Our friend Lazarus sleepeth. Such he professeth him­self to be to all his people; such he was to them while his enemies, Greater love then this has no man, Ante om­nia tem­pora in to­to vitae tempo [...]e & cùm non crit tem­p [...]s, ama­ba [...]amat & amabit su­os Deus. that a man should lay down his life for his friends, John 15.13. Observe, Christ calls his, friends, be­fore he died for them; so God is said to love them before his [...]on was sent, John 3.16. Our friend Christ loved us before all time, through all time, after all time, or when time shall be no more.

O let me then obtain the love of God, [Page 20]and I value not the hatred of the whole kingdom of darknesse.

Ought not we to love this God that loved us first, 1 John 4.19. and continues to loves to the end? therefore neither sin nor Satan (of which more in the pro­gresse) sha [...]l finally be able to remove us from the love of God which is in Christ le­sus, Rom 8. v 2. last.

He is an­gry with sin and his sinful peo­ple; hates sin, but not his people. God does not hate whom he once lo­ved; though they fall into divers and great sins, he hates their sins, loves them­selves; thus God seems plainly to af­firme, when he bids the Prophet go love a woman an Adulteresse, yet beloved of her friend,Pone te foen inà a­mare moe­chantem. Hos. 3. v. 1. The woman is the people Israel committing Idolatry, yet beloved of God; God loved Solomon once; therefore David called his name Jedidiah, 2 Sam. 12. v. 24, 25. therefore God never hated Solomon, notwithstan­ding his strange sin of Idolatry, unlesse you'l make him a changling.

God may justly punish his beloved for every act of sin with a temporal punish­ment, [...] Dilectus. Dominus [...] Dilectus à Domino. as he did Solomon in his son, yet love them; nay because he loves them, therefore he punishes, Amos 3.2.

If any object, Christby death has given satisfaction for the sins of his beloved, [Page 21]therefore God were unjust to take a double account.

Answ. Christ died to take away eter­nal punishments chiefly, yet temporal punishments may be mitigated through him, oft quite forgotten by God and not inflicted.

[...] to correct or instruct, one being the end of the other. quae nocent docent. [...]. But secondly know, Christ only dyed to satisfie for sin; no created nature can satisfie divine wronged justice; God pu­nishes his redeemed people not to make satisfaction, but to drive them to repen­tance; his corrections are for instruction, not satisfaction; The Lord has torne, come let us return to him and he will heale, Hos. 6. v. 1.

Farre sweeter are the corrections of God, then the mercies and embrace­ments of the world; they are as oyle saies the Psalmist, which will not break the head; if the very righteous smite me (as from God) it shall be a kindnesse, Psal 141. v. 5. The reason of Gods loving to the end, is, because he is by nature most the same. I am the Lord thy God and change not, therefore yee sons of Jacob are not consumed, Mal. 3. v. 6. with him is no vari­ablenesse nor shadow of changing, Jam. 1. v. 7. thus much his name imports, [...] Exod. 3.14 [...] abso­lute; sic Lxx. in­terpretan­tur. I Am, the same yesterday, to day and for ever, Hebr. 13 v, 8.

Now if God should love one once, and then hate the same, God were not the same unchangable one.

But may some say, God is said to re­pent, Jonah 2. v 10. and he repented of the evill (of punishment) which he said he would do to them—So Adam is threat­ned to die (see his servant-ike-servile condition; undoubtedly Gods childrens now farre beyond it) in the day thou eat­est thereof, non mutar voluntatē sed vult mutatio­nem. yet lived many hundred yeers (so that if you consider how many years he would have been growing to the sta­ture he was created in, and adde them, he was the most long lived in all the world) so Hezekiah threatned, yet lives 15. yeers.

To which I Answer, as some School­men, God changes not his will,Scriptura loquitur per [...]& ad ca­ptum no strum. but he willeth a change in others; when he is said to repent, he repents not, but causes repentance in others whom he threat­ned.

Repentance, sorrow, joy, are not in God, only Scripture useth such expressi­ons, speaking to our capacity, and ac­cording to our wont; but God is most perfect and free from such passions and imperfections. I am not a man that I should lye, nor the sonne of man that I [Page 23]should repent, Numbers 23. v. 19.

But, this is to be noted (the better to understand Gods unchangablenes) that his threatings are conditional;Mutar sen­centiam non consi­liam Deus he will bring destruction on Nineve, unlesse she repent; on Ahab, unlesse he humble him­self; on Abimelech, unlesse he restore her untouched (on whom noli me tangere, was writ) Sarah; on Adam unlesse he lay hold on the promised seed—this condition is expressed, Jer. 18.7, 8. oft times upon repentance, God doth re­verse his sentence, not change his mind.

Lastly, God verified his word in threatning Adam; he was condemned to dye the very day he sinned; and so was Hezekiah; both dead men according to Law (as we say) though repreiv'd for a season; but you'l say, why doth not God expresse the condition alwayes? I answer (as another has, in that case) It's needlesse and hurtful; needlesse,Qui dedit paenitenti veniam non pro­misit pee­catori pae­nitentiam. because expressed in Jeremy; hurtful, because sinful and secure men hearing God up­on repentace will grant pardon, grow the more secure, supposing it time e­nough to repent at any time, as if they could repent at any time, when they please.

Having thus cleared the truth, let us [Page 24]see more of Christs everlasting love, or loving to perfection (as the Greek bears it.) Christ loves his to perfection, be­cause they are one with himself (& that several wayes) therefore he will love them till they be perfectly happy and glorious as himself.

First, they are one as father and Son are one; I desire, saies Christ, they may be one O Father as we are, John 17 v. 20, 21. Now Christ and his Father are one, par­taking of the same nature; and so are the Saints one with Christ partaking of the very Divine nature, 2 Pet. 1. v. 4 So that of the Psalmist may even be apply­ed hither,1 Joh 2.14 2 Pet. cha. last & v. ult. Eph. 4.13. I said yee are gods—Christ in Scripture is called the Father of the Saints, the Word, the incorruptible seed; Paul saies he travels with them till Christ be formed; Saint John, Saint Peter and S. Paul say they grow,Hence Ps. 45. thou art fairer, because of Christ the Father, or the hus­bad, whose glory is the Churches the word fairer & that strong and in measure perfect according to the sta­ture of Christ; the Saints do as truly (though imperfectly) partake of the na­ture of Christ, as he partook of the na­ture of man. The nature of Christ is e­ven communicated to them by their new birth, as the child must partake of the the nature of his Father; nonsolum ergo communicando gratiam sed & participan­do [Page 25]essentiam. To this effect see M^r Dell in Com. in Esay 54. [...] is of a double form to shew, or double, that is ex­cellent comlinesse—So having the same nature with Christ (Let it, O let it be spo­ken with feare, humility and joy) and act­ed by the same spirit that Christ was, therefore according to grace acting in them, and actuating them, they performe the same duties of meeknesse, patience, hu­mility; Idem ibidem. Christs glory was promised (in the time of the Gospel) to shine upon his people, Esay 60. and again thou art a Crown and Diadem of glory, chap. 62. v. 3. and Christ affirms, John 17. v. 22. the glory God gave him, he gave them; by the spirit of the Lord sayes Paul, Question. May not a Saint re­joyce in the actions flowing from Chr. within No not in the act; tis not the Saints but Christs but he may have joy flow­ing from and following the act we are changed to the same Image from glory to glory; See the ex­cellency and beauty of Christs children here below! — are they not highly advanced even (in somewhat) above Angels? but youl say you cann't beleeve that Saints partake of Christs nature,— I answer, the very same oyle which was poured on Aarons head, descended to the skirts of his cloathing, and the same graces poured on Christ our head (of whom Aaron was a type) come to us the members, changing our nature, from sons of Adam, making us sonnes of God, though here imperfectly—The grapes [Page 26]which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land; such is the money of the earnest, and that of the full wages; therefore what­ever priviledge the Saints have in the true Land of Canaan, heaven; whatsoe­ver son-ship, divine nature, glory they shall be partakers of there, they shall have a taste of here; the same spirit is the earnest here and joy hereafter: Christ and his people are one, as the Vine and the branches; I am the Vine, yee are the branches, John 5. Now the bran­ches, tree, root, partake of the same juyce and fatnesse; 'tis even so between Christ and his people.

Christ and his are one as head and members; the same soule enlivens the head and members; from the head come spirits to quicken the body, from Christ encrease of graces in his people, Ephes. 4.16. and while he's alive, the Saints must live. John 1 [...].19 for while life is in the head, death is not in the members; Christ will not suffer his limbs to be lost, and as unlikely 'tis to have dead members; he will love and cherish them, being part of his mystical self.

Christ and his are one, as husband and [Page 27]wife, his honour is hers: if he a King, she a Queen; his goods, glory, hers; ubi tu Caius ego ibi Caia. If Christ ours, all ours, whether Paul or Apollo life or death, things present or to come; his death me­rits, resurrection, all are ours, because we Christs Spouse, and he the heire of all.

Hence learn (in a digression) that if Christ be thy husband, O Saint, what e­ver thou owed'st before marriage or since, Christ thy now husband must, nay has payd all. If Satan accuse thee for any debt, say thou hast nothing to do in it, bid him go to thy husband, Christ.

No Divorce ever to be between them; the Lord hates putting away, Mal. 2.16. though for the hardnesse of the Jewes hearts he suffered it yet from the be­ginning it was not so. Sin may for a time seemingly separate, not Finally.

Christ and his are one, as the chief cor­ner stone & the rest make one building; the corner stone and the rest are some­what of the same nature. Stones are oft trod upon; as Christ, the livingEsay tels us chap. 54 ver. 11.12. How God will have the spiritu­all build­ing the Church of precious not com­mon stone, as those in the first Temple; the living stones the Saints are Carbuncles, Agates and Saphires. So that in this sense, the glory of the second Temple doth exceed the glory of the first. stones must learn to endure; stones in the buil­ding uphold one the other, to teach us [Page 28]to bear one anothers burdens; Stones in the building are knit together with morter, to teach us how love yoakes, knits, cements Saints together.

To conclude this point with a gene­ral use, Consider as Christ and his people are one these severall wayes, so all love to perfection as Christ his. The father loves the child and desires its life and prosperity — the husband the wife, and desires her continuance, not di­vorce — the head loves the members, and desires not parting but perfection the chief corner stone, and the rest de­sire to keep together to hold up the buil­ding; the corner stone desires not to shrink from the rest, but delights in a compleated edifice; the Vine and bran­ches mutually clip, embrace and love each other; she covets the cōpany of her branches, desires not to have them lopt of or to live like a mother childernlesse.

Christ loves his for ever, because sin which may seem to part him and them is slaine (so it cannot provoke him to give them a bill of divorce) and that three wayes; judicially, for 'tis condemned to dye both by Christ and his people, so 'tis dead according to Law, which is a com­fort to a Christian that his greatest ene­my [Page 29]sin (nay and Satan) is condemned to die, and shall not for ever Rivall with him. See death threatned, that threat­ning a sentencing, Hos. 13. ver. 14. O death, I will be thy plagues, O grave I will be thy destruction. Now if death and the grave (the effects of sin) be destroyed, then must sin that causes both, as the A­postle quotes the sense of that place, 1 Cor. 15.55. O death where is thy sting? that is Sin; Sentenced (and more) now, though not fully put to death til her after

Secondly sin is dead civilly, because the power of it is much abated, its domi­nion and tyranny overpowred; thus E­phraim is said to be dead by the Prophet Hos. 13. ver. 1. When Ephraim (that is the King of the Tribe of Ephraim) spake trembling, the people even trembled at his voice; but when he offended in Baal by serving Baal, he dyed, in respect of o­bedience not yeilded to him as former­ly; thus those fel creatures which in inno­cency would tremblingly obey Adam (or rather lovingly) when he disobeyed God, they renounced obeysance to him or his Soveraignty; and he civilly dyed, even the same day he sinned; thus sayes the A­postle, account your selves dead to sinne, Rom. 6.11. Thus every good Christian [Page 30]esteems sin dead, not to be obeyed, b [...] yeilding to it or acknowledging it Christ has dealt with sin in part, as th [...] Philistines did with Israel; they had no Smith to make sword or speare, only, file for fork [...]s and mattocks; he leaves sin no deadly weapon, it can fray us, notConside­rata Chri­sti morte. slay us.

Thirdly, naturally sin is slaine, Christ has given it its death [...]s wound (by his death & resurrection) it can't live long though it may linger a while in a Saint; as a Tree that is cut at the root with a sore gash or two must dye within a yeer, perhaps within a month or two, though for the present it may have leaves and fruit, it secretly dies and will suddainly shew it selfe withered.

Wouldst thou know whether sin dye in thee or no? Doest thou when Sum­mer comes (I mean temptation) bring forth fruit of sin or no? If thou doest not, thou art dead to sin, sin is dying in thee.

Christ (that for the future his people sin not to hinder his everlasting love) gives them preventing grace, heales their nature, restraines them (them whom he redeemed) by his word from sin, shewing them the deformity of it the [Page 31]reward of it; perchance sometime pro­pounding to them the glory of heaven, and above all theIf there were nei­ther a hell to punish, nor a hea­ven to re­ward, the Saints would love Christ Yet as in Moses and our Savi­our, the re­ward may be lookt at, to swee­ten sor­row, Heb. 11. ver. 26 & 12. v. 2. Non pleno sed semiple. no anima. love of Christ dehorts from sin by the voice of his spirit, the voice behind, that when they are about to sin, sayes, this is the way, walk ye in it; That we walke more in his feare, enjoy more of his favour. St. John sayes he that is born of God sins not (unto death, pre­sumptuously and constantly.) In a choyce garden weedes may grow up without the consent of the gard'ner, against his will. Sin in a Saint borne of God is as those weedes, not of his own sowing nor of his own growing willingly; to whom he intends a day of weeding. A Saint can't sin unto death because of the holy seed, 1 Joh. 3. ver. 9. In an Oake in winter we see (seemingly at the least) death, but there is juyce to conserve it in the root, Esa. 6. ver. ult. (though that text has another meaning) so Christ our root by the juyce of his word, grace, the holy seed, keeps us from sining to death; then we have life (like the Oak) in the winter or more dangerous time of sinne when we seem even dead.

We may say of death the effect of sin, and sin the cause of death, as the sons of the Prophets, death is in the pot (Sin is [Page 32]in our nature) put in flower, wheat ground, or Christ bruised for our sins, and all is well; the sons of the Prophets the Saints need not feare.

The Papists hold sin in a Saint Veniall; but with judicious Calvin we affirm all deadly;Omne peccatum mortale est, quia adversus dei volun­tatem re­bellio est, & legis praevaricatio in quam edictum est sine exceptione dei judicium. Sanctorum delicta venialia esse non ex suapte natura, sed quia e [...]d [...]i misericordia veniam consequuntur, Calvin, Libroz. cap. 8 sect. ultima. because tis rebellion against God; but thus far Veniall, because Christ has satisfied for the sins of all his (of some even before their actuall committing) so they, since God is just, be pardoned.

That there is a restraining grace in the Saints, so that they sin not so eagerly as before, nor so oft, to remove (if it were possible) Christs love finally from them, see Psal. 103. ver. 3. Which forgiveth all thy sin and healeth all thy diseases, that that the wound burst not forth to a new sore. So Hos. 14. ver. 2. Take away all iniquity and give grace, vid. to re­straine (as some read it) or as ver. 4. I will heale their back-slidings.—

God will love his people to the end; for though they have sin,Num. 23.21. yet he will not behold their sin as to condemn them for [Page 33] [...]t, neither indeed can he, since Christ has safeguarded them, satisfying for them, though he may bring, as is said, a tempo­ral punishment for every act of sin; yet am not ignorant how many affirm, since Christ has satisfied, the Saints sufferings are (only) exercises of faith & trials, not punishments. But Jeremy in behalf of the captive people (whereof some sure Saints) seeming to correct any private murmuring against Gods punishing hand, proves the truth of the point,Non solum non malici­am adver­sus Moabi­tas & eo­rum regent in vob is non vidi. Verum ne­que vestrū O Israel pee catum, sed filium pro te peccatum factum vi­debo. Ne­que male­dictionem immittere decrevi, naminferni Portae con­travos non valere p [...] ­terint. ex Lament. 3.39. Why doth a living man complaine, for the punishing of sin? Go­spel texts hold forth the same.

But to returne to the confession of the Sorcerer Balaam (as the famous D^r. Hall, cals him) Numb. 23. v. 21. he hath not beheld iniquity—Jacobs sinne shall not be looked on by me (but my Sons death) to cause a curse on my people, Non maledixit populo Deus; non ergò peccatum in iis videret. Parallel is that of Mica. 7. v. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by transgression? (not seeing it) as Jer. 50.20. In those dayes they shall look for the sin of Judah, but it shall no where be found—for I will pardon whom I re­serve; their sins shall not prevail to­tally [Page 34]to ruine them or curse them; I will not behold their sin, but being sa­satisfied in my Son, will passe by it; his death shall prevail to divert oft tem­poral — judgments, ever, eternal curses. See Jer. 31. v. 35, 36. If the Sun and Moon can cease to be, or the hea­ven and the earth be measured, then my people (typifying the Church) shall cease to be a Nation, for what they have done. And what had they not done?

I say, by way of repetition, Christ loves his to the end; knowing a full satisfaction to be paid for their offen­ces; so though their sins in themselves (never so much mortified) be deadly, yet cannot damne, because redeemed, and must obtaine mercy — the word of God is Salt, and keeps his people from stinking in his nostrils; the word is truth, and sanctifies all his; Christ is a Sun, and that of righteousnesse; now the Sun exhales corrupt vapours, that the sea and waters corrupt not; even so behold the Lamb of God that taketh a­way the sins of the World, both guilt and punishment, healing our nature.

Christ was made sinne for us, and a sacrifice for sinne, Esay 53, 10. So [Page 35]that in the Saints, in some sense, there needs no conscience of sin ( [...]) — ex Hebr. 10.2. Christ being a most perfect Sacrifice for them. [...] Sacrifici­um & pec­catum. Not but that Saints make con­science of sinning, nay hate it; what have I to do any more with Idols? sayes Ephraim pardoned, Hos. 14.8. They live in a higher spheare then the men of the world. No lesse then Angels food (as 'tis called, because food even fit for Angels, could they eate) will serve their turne, I meane the true meat from Heaven; they con­temn huskes, sinne, trash, being come home by repentance to their Fa­ther.

But the soules of the Saints need not be grieved, or consciences trou­bled (in regard of hell) for sin, because of Christs Sacrifice.

Will Christ leave these finally, for whom he has been a Sacrifice? He will not, nor can they him; the word [...] in Scripture rendred to forsake, as Math. 27.46. cant be applied in a strict sense, because Christ never forsakes his; nor did the father, Christ on the Crosse; only leaves for a while.

Sin then cant make Christ leave his people; if that could, why did it not, when by sinne they had forfei­ted themselves in Adam, and were by it deformed, polluted, ugly? He that loved them then, will con­tinue to love them, being most un­changeable.

I have a little turned aside already to see why man, the bush, not burnt, though fired by sin; i'le go a little neer­er and see this wonder, and the love of Christ the cause. —

The Apostle writing to the Ephesi­ans, chap. 3.19. Being in an holy ad­miration of Christs love, affirmes it to passe knowledge.— That God who is the eternall being should love man when hee had scarce a being, nor ever could have had, but through him; and when he had for­feited himselfe through disobedience, and made himselfe perfectly miserable, worse then nothing, God should be enamoured with deformity. For what is more deformed then sin? It seemes such was and is Gods transcendent love that mans extream misery could not a­bate it; the deplorednesse of mans con­dition, did but heighten the holy flame [Page 37]of Christs love, 'tis as high as heaven, who can reach it? 'tis as low as hell, who can understand it? Heaven (through its glory) could not containe him (man being miserable) nor hels torments make him refrain, such was his perfect love.

That Christs love should extend to his enemies, and should long after them that rebelled against him, yea not only so, but hugge them in his armes; lodge them in his bosome, is the high­est improvement of love.

That those most excellent creatures the once glorious Angels, should ne­ver be recovered, never loosed from those everlasting chains; and vile sinful dust, man, should be redeemed, as tis the envy of those wretched spirits, so the admiration of Saints and Angels.

That Christ should come from the eternall bosome of his father, to a Re­gion of sorrow and death, that God should be manifested in the flesh, the Creator made a creature (behold the Gods come to us in the likenes of flesh Act. 14.11. And [...]. dwell with flesh, Dan, 2.11.) that he that was cloathed with glory should be wrapped with rags of flesh; he that filled heaven be [Page 38]cradled in a manger; that the power of God should flye from weak man, the God of Israel into Egypt; that the God of the Law should be subject to the Law; the God of Circumcision cir­cumcised; the God that made the hea­vens, busie working (as is supposed) at the homely Trade of Joseph; that he who commanded the divels to their chains, should be tempted; that he whose is the world and the fullnesse thereof, should hunger and thirst; that the God of strength should be weary; the Judge of all flesh condemned; the God of life put to death, (the deare Son of God strugling with his Fathers wrath) that he that is one with his fa­ther, should cry out of misery, my Fa­ther, my Father, — that he that had the keyes of hell and death, should lye imprison'd in the Sepulcher of another, having in his life time nowhere to lay his head, nor after death to lay his bo­dy; and all this for mans sake; is be­yond the thought of created natures.

If this goodly frame of Creation (sayes the Bishop of Norwich) should runne back to its first confusion, or be reduced to its first nothing, (though a most strange change) 'twere not so high a [Page 39]wonder as for God to become man, the for­mer being of things finite, the latter of an infinite subject.

The glorious Angels could not but wonder to see their Creator humbled below themselves, and humanity so ad­vanced, by Christs assuming it, which Peter hints at, 2 Pet. 1.12. Which the Angels desire to look into. [...], translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius & acuratius cognosoant, sayes Beza. Yea so look into, as to sound (if it were possible) the depth of this love.

To see that head (before which the Angels cast down themselves and worshipped (as I may say) crowned with thornes:Caput an­gelic is spi­ritibus tremen­dum, den­sitate spi­narum co­ronatum. Bernard. and those eyes purer then the Sun, put out by the darknesse of death; those eares which heare nothing (to speak to capacity) but Hallelujah's of Saints and Angels, to heare the blas­phemies of the multitude; that face which was fairer then the sons of men, (for being born and conceived with­out sin, he was free from the contagi­ous effect of it, deformity, and was most perfectly beautiful) to be spit on, by those beastly, wretched Jewes; that mouth and tongue that spake as never [Page 40]man spake, accused for false doctrine, nay blasphemy (let the Ministers of that Master take false accusations patiently; For if they have called the Master of the house Baalzebub, what shall they not say to his servants?)

Those hands which freely swayed the Scepter of Heaven, nayled to the crosse; those feet like unto fine brasse (which in the Prophet Zacharies sense, ch. ult. v. 4.) shall stand upon the mount of Olives or thereabout, it be­ing (as some say) the middle of the world, and the place where Christ was condemned, to judge the world) nayl­ed to the Crosse for mans sins; each sense annoyed; his feeling or touching with a spear and nayles; his smell with stinking savour, being crucified about Golgotha, the place of sculs (whereof some might be green,) his taste with Vinegar and Gall,Anima est aeque ubi amat ac ubi animat. his hearing with re­proaches, and sight with his mother and Disciples bemoaning him, his soul seem­ingly comfortlesse and forsaken, is able to strike amazement to those excellent creatures. Calvine judiciously affirmes Gods love and care in providing all for man before he made him, conclud­ing he would not forget him now he [Page 41]was made; but much more of Gods love in Christ, is to be seen in provide­ing heaven for man, when he was not, and when after, most sinfull; the joyes of a man in Christ, eare has not heard, eye hath not seene, nor entred into mans heart to conceive, 1 Cor. 2. v. 9. those joyes are like the new name, which no man knowes but he that has it, Revel. 2. v. 17. but the joyes in heaven with Christ exceed; the Apostle that was there, sayes, they are not to be uttered, but unspeakable; and most likely, since out of love provided by such infinite wisdome; we see the pavement of that glorious edifice, how bespangled with lights; but what then must the inner glory thereof be? I say modestly of it, as one did, I will not too earnestly covet to know its glory before I come there, lest striving to know its glory, I forget the, [...]ay thither; then my losse will seeme greater, knowing the greatnesse of the losse. But with a parenthesis, I know whom I have beleeved, and am verily perswaded he will keep me safe, and pre­sent me spotlesse at that day.

Consider what most intolerable (yet to be undergone) and everlasting and most exquisite paines Christ out of [Page 42]love has delivered his from! What ne­ver slaking tortures! what mercilesse furie of unweariable tormentors! what utter despaire of any possibility of release! what never dying death! ever renewing torments! never pitied, never intermitted damnation!

His love appears in giving his, his guard of Angels to keep them in all their wayes; Bernard dixit. Bonus An­gelus videt; te peccan­tem & do▪ let; malus & gaudet, & cave; de­us videt qui judicat ergo ne pec­ces. those which wait upon his own throne, guard the cottages of his peo­ple, Psal. 34.7. Whether each Saint has his Angel, I affirm not, saies Calvin; yet two places seem plain, Matth. 18.10. their Angels behold—and Acts 12. v. 15. 'tis his Angel. See the Churches opinion, then; how ever, 'tis certaine the Angels take care of them, put good thoughts into the soules which the Spirit must sanctifie; why shall not they be allowed to put good thoughts into us, as well as the Divel bad? they oft resist Satan (unknown to the Saints) when he would else appear to fright­en, nay to devoure;See the Jearned M. Leigh on the word [...]. thus Daniel may be understood, 12.1. Then stood up Michael your Prince which is for the people; for though Christ may be meant oft by Michael the Archangel, yet the Archangel is used distinct from Christ. [Page 43]1 Thes. 4.16. the Lord shal, descend (spea­king of Christ) with a shout the voyce of the (rather of an Archangel. Master Perkins We read Christ shal come with his holy Angels; are not the Angels di­stinct from Christ? Now (by the by) If one Archangel, why not more? the Jewes rekon seven, Michael, Gabriel, Raphael, Daniel—but to omit their testimony in Daniel 10. v. 13. Michael is called one of the chiefe Princes, or the first; one implies more, a first, a se­cond. David stirs up himself by the ex­ample of Angels praysing God, the true meaning of that Psalme, 103. v. 20. but whom means he they excell in strength? man? that were no honour, hee's but dust, they excel not only the wicked spirits, but one another, the ex­cellers are Archangels; Peter saies as much; compare Peter with Jude 9. the Angels excelling in strength bring nota railing accusation, 2 Pet. 2.11. Iude saies, Michael the Archangel did not bring a railing accusation, quoting the sameSatan branded Moses for a murderer because of the Egypti­an, though hee was in com­mission from God, but his brethren understood it not, Acts 7.25. and would have the murderer his sepulchre known, because a murderer; but his aime was that Israel most prone to Idolatry, might worship and Idolize the bones and Sepulchre. story, the same Agents or Disputants; [Page 44]onely one in the singular number, the other the plural; A Habr [...]isme; one Gospel saies theeves railed on Christ, the other, one of the theeves; thus un­derstand Revel. 4.5. of the seven spirits before the throne, not because seven is a perfect number in Scripture, there­fore that number used, not understand septemplicem spiritus operationem qui tamen in se unissimus est, but understand seven spirits or Archangels, being more agreeable to that place; so understand Job 38 v. 7. when morning stars sang together, and sons of God shouted for joy. There are no morning stars, but one Venus; sometime she is the morn­ing star, sometime the evening; nor were stars created till the fourth day; therefore could not sing at laying the foundation of the earth, as these in Job did; again, stars cannot properly be said to sing; remember the chief of Di­vels is called Lucifer, the, or, a, morn­ing star.Esa. 14.12. Lastly, God had at laying the foundation of the earth, no other sons but Angels, man not created long af­ter; by morning stars Archangels are to be understood, as excelling, by sons of God, Angels, Gods sons by creation.

Envine not man and his guard on [Page 45]earth, more guarded thenSine cu­stode metu­endum est, multomajus a custode est metuen­dum. C.A. dixit. regarded; thy guard, O beloved, love thee, re­joyce at mans good, are thousands of thousands, and ten thousand times ten thousand, Dan. 7. v. 10. had we our eyes opened as Elisha's servant, we should see more for us then against us. How great is man, O Lord, how hast thou in love visited him? After this life, they like Chariot and horses of fire, convoy the soul of the Saint as conquerour, through Christ, to heaven; mark, what an honourable and safe convoy the blessed souls have;John proves the Saints a­ble to dis­cern the truth from falshood, Christ fró Antichrist and to o­vercome—because of this an­noynting of the spi­rit, 1 John cap. 2. v. 13 & 20. ve­ritas enim est index sui & obli­qui. little doth the world think what a noble person it abuses, when it abuses a Saint.

Think not O Saint, I wrong Christ by saying he is not the Archangel only used in Scripture; behold I rather praise him, shewing his glory in his glorious creatures. Christs love appears in giving his people his holy spirit, as he has fen­ced them without, so he has strength­ened them within to resist and over­come; hence those soveraign graces to stand in time of temptation, to be heartned against all doubts and feares, assured of Christs love and salvation, enabled to cry Abba Father; so in the might of God, his people may bid defi­ance [Page 46]to the gates of hell, let all princi­palities and powers, rulers of darknes do their worst, his people in right of him whose they are, are above their malice, though weak in themselves, strong in him; sinful in themselves, but Christ is their righteousnesse.

How canst thou be but comforted O Christian, that hast the holy spirit the Comforter with thee? I will shew thee in a word or two (by way of di­gression) Be of good comfort, saies Christ, John 16. ult. I have overcome the world, which would discomfort thee. Christ speaks it, who speaks not to the eare only as man, but to the heart and soul; he saies, be circumcised and repent, speaking to the elect, yet in sin; not that they have a power to repent—no more then the world had to be made, when he said, let it be— or then Lazarus being dead, to whom he said, come forth, to arise; but because he gives power with his word, to the elect, to the world, to Lazarus, to repent, to be made, to rise from the dead; consider who bids; Christ; against whom all sin (with the Father—) is committed; he who is Judge, he bids; then thy sinnes need not cast thee down; be of good [Page 47]cheere daughter, sayes he, for thy sinnes be forgiven thee, thy faith has made thee whole, Luke 8.48 Who now shall con­demn, since Christ justifies? Rom. 8.33. I am neer that justifie, who will con­tend with thee? Esay 50.8. Survey thy adversaries, who can dismay thee?

Who art thou that art afraid of a man? (I, even I am he that comfort you) of man whose breath is in his nostrils, and forget­test me thy Maker? of man that is as grasse, and of the son of man that shall die? Esay 51.12, 13. Remember O Saint, God tels thee man is grasse; consider God gives grasse good ground to grow in, Sun to cherish, dew and rain to nou­rish; though the oppressor has the bles­sings of the world, fear him not; God can blesse outwardly as he did Israel, and curse inwardly and secretly; the meat of God being in their mouths, the wrath of God may be upon the weal­thiest of them. I have read of a light­ning that hurts not the scabberd, yet melts the sword; but consider Esay 50. v. 9. they shall waxe old as a garment; like a garment, so the oppressour may be in fashion (nay and do God service for the present) but,Simonides in vitam humanam. shall suddenly be out of date, as an old sute of cloaths, [Page 48]another shall come in the rome.

[...]. One generation passeth away and another cometh. Shall Satan discomfort thee? true, he loves to imprison Christs peo­ple; but Christ having the Keyes of hell,Delphis o­racula ces­sant. juven. Plutarch. de defectu oraculorum Cicero lib. 2. de divi­natione speaks of oracles ceasing. All the Idols of Egypt (when Christ was there) fell down of their own accord— polid. postea quam Je­sus colitur (saies the wicked Por phyrius) nihil utili­tatis a diis consequi possumus. grave, death, none of his can be im­prisoned without consent; but wretch­ed creatures, Christ has spoyled princi­palities and powers, triumphing over them, Colos. 2. v. 15. By dying, his death spoyled Satans kingdom.

There is story in Plutarch, how one Thamus an Aegyptian being in a be­calmed ship at sea, a voyce came to him, commanding him (though with sorrow) to proclaime (at a certaine place he sayled by) the death of great god Pan; which he having accordingly done, there followed much s [...]i [...]g, crying, howling, lamen­talion. Pan was Christ the great Shep­heard of our souls who (upon search is found to have) dyed about that time, and so ruined Satan. Christs very birth frightned him from oraculizing, [...]. the Divels own confession; But however, Satan could only bruise the heel of Christ people.

Christ is onely able to comfort, [Page 49]earthly and creature-comforts are but as the white of an Egge in Iob without taste; Christ will, nay has sent the spirit, the comforter [...]. A spirit can only comfort a spi­rit; he comes skipping over moun­tains of sin and obstacles to assist; he puts by Mary Magdalens over-curious touch (though she had so long waited about the Sepulchre to see him, or to hear news of him) to hasten comfort to his pensive Disciples and sad Peter; Go, saies Christ, haste to my Disciples, tell them (and Peter) that has denied me thrice, that I am alive; that as I dy­ed for their sins—so I am arose for their justification.

Christ was annoynted for this pur­pose, to comfort—Esay 61.2. he has balme of Gilead for a sorrowful spirit, and oyle of comfort for those that mourn in Sion; he has promised to send the Comforter, John 14.17. and though he is not bound to man, to make good his promise—yet because God, if we beleeve not, that is, if we stagger through weaknesse at the promise, he continues faithful and cannot deny himself, 2 Tim. 2, 12, 13. he has prayed to the Father, and therefore ye shall be [Page 50]comforted, John 14.16. — creature comforts are like feasts of a Funeral, seem indeed to gild sorrow over, or flatter woe, but are indeed as Iob's, but miserable comforters; we say as Rachel, give me children or I die.

Object I have waited, but he comes not.

Answ. Christ loves thee, therefore when he sees time he will come and will not tarry; wait his leasure, he is they Creator, thy Master, thy Husband; thou hast much sinned against him, he would have come to thee with the spi­rit of information oft, but thou didst refuse; now thou wouldst have him come to thee with the spirit of con­solation; if he would not at all, he serv'd thee well enough, but he will come; then wait, thou maist perceive thou hast his spirit in some measure in that thou dost endure; else with Iudas or Achitophel, thou wouldst end thy dayes. We trust our Physician when we are very low, yet he brings us lower, he thinks us not low enough for a comfor­table cordial; God perchance sees thee not empty enough of creature-com­forts, not humble enough (for many are humbled, yet not humble) believe him, he will yet come and raise up. If [Page 51]a Merchant having a ship at sea, could certainly be perswaded it would come home safe and rich, he patiently would wait its arrival, though it be absent long; as God is true, beleeve his pro­mise; as Christ has been touched with the same infirmities, remember his com­passion; he is one with thee, therefore thou canst not long be comfortlesse; he being happy, he desires not to drink of the fruit of the Vine alone, that is, to partake of glory, or the comforts of the spirit, compared to cherishing wine, but to drink it with his disciples.

Christ's are his Temple, there are Hymns and spiritual Songs, he dwels in his people; how can sorrow, or not comfort be there, where the God of all comfort and consolation is? Art thou afflicted for his cause? Behold Christ with the three children in the furnace. Art thou unmindful of Gods visiting his people by Angels (sometimes by Christ in their shape) and doth he not visit thee with the spirit who is above An­gels? as is his name, so is he; Immanuel is his name, and God is with us; the tri­ple negation may confirme the point, Heb. 13. v. 5. [...]. I will never, never never, forsake thee. [Page 52]No wonder then Saint Paul bids the Saints rejoyce alwaies, I say rejoyce, Phil. 4.4. Could Caesar think to com­fort and encourage the fearful Pilo tin the dangerous storme, by saying quid times nauta? Caesarem vehis. Feare not, Caesar is thy fare; and not rather the Saints, which (as the Disciples once had Christ aboard) have Christ to com­mand wind and waves, who is with them to the end of the world, Amen.

The Phi­losopher gave thanks that he was born in the time of true Phi­losophy How happy are we to be born in such a time, not only in respect of pro­tection — but information! the Lord doth effundere spiritum, not de spiri­tu, pour forth his spirit, not send drops as in the Law (though some particu­lar men had the spirit in abundance) but showers; not only the day-star, but the Sun of righteousnesse is risen upon his people.

Quest. Object. Ought we not then to pray ex­teporally, or by the spirit? Solomon says in multiloquio non deesse peccatum, in the multitude of words there lacks no sin, Prov. 10.19. and bids not be rash with our mouths, but that our words be few, Eccl. 5.2. the Disciples desire our Savi­our to teach them to pray as Iohn did his (intimaing a form) and our Saviour, [Page 53]in one Gospel, saies to them, when yee pray [...] say, absolutely, Our Father which art in heaven—not after this manner; and bids them not use vaine repetitions, or much speaking: himself when he prayed used the same words, and was known by breaking of bread, as using one form; besides in the law forms were used by command from Moses.

Answ. Sol. Whether was there that free­dome in the time of the Law, when we were under age, differing not from children, as now when the spirit pow­erfully teacheth with boldnesse to cry Abba, Father? so the time of the Law to the time of the Gospel not compa­rable; see Perkins on Galat. 4. v. 1. A child, though heire of all, while under age, differeth not from a servant. Whether Solomon be not to be understood of common talk and vain, rather then prayer; whether sons adopted having the spirit to guide (with some preme­ditation) need use or do use rashnesse— whether Iohn or our Saviours teaching their Disciples a form then, were not more needful then now, considering their ignorance (which the Gospels make known) and need of an A. B. C. considering the then not descent of the [Page 54]spirit to teach and instruct them — whether after, the Disciples used ever that form; Peter uses another, Acts 4.24.31. —though that form is a most full, pithy prayer for so short an one; yet whether he that stirs up the gift of the spirit in him by exercise, praying longer, reverently, carefully, offend; whether those repetitions forbidden, were as ours; expressions of zeal and affection, [...]. and not rather such as Battus used (an old foolish Poet, who to fill up his Verses would stuffe in any what) as O vid quotes him, ‘—Montibus inquit erant, & erant in montibus illis.’ whether our Saviours using the same words, [...] Luk. 24.35 were not rather an ejaculation and a zealous repetition or expression of his sor [...]ow, rather then a proof for a set form; Whether our Saviour was not known in breaking bread (just at that time the spirit made him known) rather then by breaking bread as a form, I leave to the indifferent Reader to judge.

Second Answ. 'Tis not he that prayes most readily and fluently that has the gift of prayer, he only is the best rhe­torician; for I dare say, a wicked man [Page 55]having texts of Scripture ad unguem, as he may be ready in the letter (wit­nesse those Jewes, who can tell how oft a word is used in the Law and Pro­phets) shall pray as fully, as earnestly as any, yet not feelingly from Christ within; some lip-labour only 'tis to such; he prayes by the spirit, that from Christ within, touched with the feeling of his own wants, shall according to Scripture rule, send the embassage of his soul to God, and treat with him by faith in humility concerning his King­dom and his Churches good; since Christ has poured out his spirit upon his people, why should not his people poure forth their soul to God? as Han­nah—did, and not by form, 1 Sam. 1. v. 15.

Cannot every child say Abba Father! or shall nature teach her children to ask what they need, and not grace also?

A Schoolemanster would think that a bad Scholler that never turns over the leafe, never gets out of the old into a new lesson, pardon me if I say the pray­er (though an unparrallel'd one) taught by our Saviour, was taught by him as a master (the Law as a Schoole-master [Page 56]not then nulled) Christ bids Peter not proclaim him the Christ (among many reasons) because he had not by dying and satisfying the Law proved himself to be the Christ;Compare, Matth. 16. v. 20. with 21. & 17. Mat. ver. 9. — He forbids his Disci­ples to tell he was Iesus Christ. ver. 20. of Mat. 16. because he must suffer death, as v. 21. after the Dis­ciples had been with Christ a while and enlightened after by his Spirit (as if in a higher forme) they take out their own lessons (without construing). I have quoted you Peters. I shall strive to Pray as the Apostles in some measure by the Spirit, but also look back by way of rehersall to repeat the Petitions of the Lords Prayer, he being the Author; while then I admire mens gifts in prayer, and strive to imitate them, let none be displeased with me concluding all my imperfect prayers, with that most absolute one of my Saviour, saying Our Father, &c. —

Question. Is the spirit as powerfull now as at first? Answ. No: Mira­cles and the extraordinary gift of the spirit, were as props to scaffold up a house when to be built, which when once built are taken away;Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular worke, Act 13.2, 3. Who had the spirit before; thus we may yet use it. Paul in the 6 of Heb. 1, 2. cals it a principle of Religion; therefore not without danger to be layd aside. so the spirits extraordinary power; imposition of hands was followed by the spirit, [Page 57]which now we sadly see otherwise; A­noynting with Oyle to cure the sicke, was once followed by the spirit; we have layed aside the oyle because the spirit goes not with it, but imposition of hands has its use.

Had we the spirit as in the Apostles time, we might write Epistles — as au­thentique as theirs (which some wret­ches of our age dare affirme) we must be content with theirs. Scripture can make perfect (therefore is perfect) no­thing to be added, though our Savi­our say his spirit shall lead into all truth (by interpreting Scripture, as he did to the Disciples going to Emaus) yet into no new truth, but such as Scripture has, though unknown to many.

The Scripture is somewhat like a roome full of Candles, but not all light­ed; when new lights are found, as we say, they are but truths of Scripture more apparent.

Hence O Christian thou (having the spirit of love and power) maist con­clude no finall falling away, as the Pa­pist and Arminian teach. For how then should Christ love to the end, if he [Page 58]let go his hold, and let thee sink at last? See a few reasons and proofs for thy future strengthening. Consi­der to this purpose, what God is to us, and what he promises; God is our hus­band, and no finall divorce to be al­lowed; no woman (the Churches con­dition) has power over her self, no not in this case, but the man. No Saint has power to give away himselfe, for he is not his own but Christs; Christ is the life, the Saints lives are not in their own power, but hid (feofewed) with Christ in God, Colos. 3.3. As Christ is safe, so is their life; Christ is their head; as long as the head's alive, so shall the members (ex loco Joh. praecita­to 14.19) the Saints being the mem­bers, how were Christ perfect or com­pleat if they lost?

Yet in this mysticall body the best joynts are subject unto spraines, yea, perhaps to bruises and gashes, but no bone so shattered in pieces but may and still is set againe. God has promised his people eternall life, Joh. 10.28. They shall never perish. He that gave them is greater then all, and none shall pluck them out of his hand, v. 9. Nay those that believe (in regard of the certain­ty [Page 59]of the performance of the promise) are said to have eternall life, Joh. 5. ver. 24 He that has once faith to be­lieve, shall never lose it, though it may seeme lost for the present; for he that is the author of it will be the finisher, Heb. 12.2. The Alpha and Omega; if God promise so, he has sworn to make it good. God abundantly more wil­ling to shew to the heyres of Salvation the immutability of his Counsell, con­firmed it with an Oath, that we might have strong consolation, Heb. 6.17, 18. He will confirm you to the end to bee blamelesse, 1 Cor. 1.8. [...]. Triplex negatio, vehemen­tiffimè ne­gat. I have already quoted his promise. I will never, never, never leave thee — Heb. 13.5. Indeed the Saints and he being one, 'tis impossi­ble they be should lost, being part of himself. So the Apostle is perswaded that neither life nor death, nor Angels, princi­palities nor powers—shall be able to sepa­rate the Saints from the love of God which is in Christ Jesus our Lord, Rom. 8.38, 39.

The will of God is like the Law of the Medes and Persians which alter not,Du Mou­lin against Armin. or like Pilates quod scripsi scripsi For whom he hath once written in the booke of life he never blots out (there is a difference between the book of life [Page 60]and living or naturall life; blot them out of the book of the living — let them not be written among the righteous, this na­turall life the Psalmist means, and the world, where the righteous and wicked live together. —)

Let me examine the grounds of the Apostles perswasion, Rom. 8. Death can't, for in Scripture sense 'tis not wor­thy of that name, (though in a Philoso­phique sense it may) because it can't se­parate a St. from Christ; nor is't a curse, nor punishment since Christ dyed, but a passage to him; the hurt of death is taken away, Christ has destroyed him that has — the power of death, the divel, the executioner; Heb. 2.14. Where then is death casheer'd? Why? Be­cause sayes one, an Officer that arrests the Kings son, is to be discharged of his Office; so death for Arresting Christ. The sting of it by which Satan prevai­led to destroy, is blunted, abated, I will not say plucked out because [...], in many things we offend all; yet John sayes, behold the Lambe of God which takes away the sins of the world; remember the power of the wordDe medio tollere, as Budaeus. [...] there to take away, Joh. 1.29.

Sin in the Saints (Christ dying for them —) is much like the Viper on Pauls hand, has not a sting to wound to eternall death;Christ took away the guilt and pnish­ment of sinne, and sactifyes his people much, sub­duing sin in them ex Mica ult. antep. to have a Snake in ones bosome with poyson and teeth out, may as cold water thrown into ones face more startle, feare one, then hurt one. But I forbear, because carnal men, will make a sport of sin.

Though then that counted death continue among us, yet it continues not to be what it was. The name is more terrible then it; think not lying in a grave an argument of the continu­ance of the power of death, but rather to have all conformable to our Saviour, or to lay aside corruption in the grave. Musculus. Thy body as now it is, is not capable of immortality, flesh and blood cannot inherit eternall life; wouldest thou bring a corruptible car­kase into heaven to be a glorifyed member of Christ? No: then lay a­side corruption; suppose it be sowen in — weaknesse, it shall be raised in pow­er, Thou foole, that which thou sow­est is not quickened except it dye. Keep thy Corne above ground for fear [Page 62]of corruption; where then shall the fresh greene blade appeare? When shall the sta [...]ke grow up? When shall it eare? When shall it flower? All this glory and advantage will be lost, if thy Corne be not cast into the furrows of the earth. Doth not corruption within thee trouble thee more then death? Wert thou not better once dye, then be continually disquieted with the motions of corruption? Ther's no finall subduing them, till the body be destroyed, which doth so cline and draw thee to thee to the ser­vice thereof.

Death to us is bene­ficiall, though death thinks to do hurt, as Phereus la­sons enemy was to him he having an Apost­hem in his body, the enemy prickt the Aposthem and so gave him life whom he thought to kill. Cic. Nat. Deor. Lib. 3. See if death be not advantage. If a Crab-stocke having his head and boughs cut oft, be grafted with a Pip­pin or some other pleasant fruit, can it reasonably complain of hurt? Or has he any wrong done him that has his Cottage of Clay pulled down, and a goodly Pallace of stone built for his dwelling? This is thy case O beloved. But foolish men thinke there is no such life in Christ.

Let death be fearfull to Heathens, [...],Some Phi­losophers feared it not, but said. Si mors est nos non su­mus, mors non est. and let us not through feare (from which by Christs death we are deliver­ed ex Heb. 2.15.) be any longer subject to bondage, L [...]ing in a grave is so sweet­ned by Christs lodging there, that that need not trouble a Saint, they like the good subject Ittai are content to be where their David is, in death and life. Christ is risen; so must his members; he is not here sayes the Angel, for he is risen; the Angels Philosophy proves one body can't be in two places. Ame­sius, Bellarm. enervatus.

Death is but a sleepe; the Nurse is not afraid to put her Babe to sleepe; if he sleepe, he shall do well.

Our friend Lazarus sleepeth, Joh. 11. V. 11.Caldaico-haebraicum & signifi­cat to lie to sleepe. Hezekiah also slept with his fa­thers, the grave's asleeping place, [...]. those that sleep expect a mor­ning to rise, we a morning of resur­rection.

Neither life — not the many dan­gers whereby tis in continuall hazard; (for he giveth his Angels charge over his people) not afflictions of this life, for they draw his people neerer, I have sent ye leannesse, cleannesse of teeth, [Page 64]want of bread, but ye have not turned to me saith the Lord, Amos 4.6. Ye see God aimed at calling them neerer, not driving them further by affliction. We ought not to say depart from us for we are sinfull men, but draw neere to us— Gods corrections are like Jonathans Arrowes to David, effects of love, to warn, not destroy. Man is apt to mis­construe,Deus uni­cum habu­it silium sine pecca­to, nullum sine flagello but God has given us a Com­mentary upon his own actions, Jer. 29.11. But I know the thoughts I have to­wards you (saith the Lord) they are thoughts of Peace, not of evil; speaking to his people in case of Affliction. The afflictors of the world intend not good to the Saints: But God has the ruling of them; the Assyrian is Gods rod (God keeps (as I may so speak) the end of it in his own hand, that the As­syrian smite neither deeper nor oftner then he pleases) but he thinks not so, Esa. 10.4, 7. The horsleech sucks to fill and satisfie itselfe, but the Physitians aym is for good; God out of love cor­rects his, but will not vouchsafe to correct the wicked, but lets them ripen in sinne till the day of vengeance, the harvest. Be not then troubled or cast down for affliction; remember Saints [Page 65]are living stones (1 Pet. 2.5.) and to endure; they must be like the Sea re­ceiving all waters, and not changing quality, or like Iob receiving evil & good patiently; or as a good stomach, re­ceive all meats, vomit up none by mur­muring reluctancy. Of them in a mo­derate sense I dare say as divine Seneca (who is said to have exchang'd Epistles with Saint Paul) no evils happen to them,Nihil acci­dere bono viro mali potest. Tot amnes tantum su­perne de [...] jectorum imbrium non mutant maris saporem nec remit­tunt; it a adversa­rum impe­tus rerum viri fortis non mutat animum, sed manet in statu, est omnibus externis potentior, sentitsed vincit, placidusque contra incurrentia attollitur, adversa exercitationes pu­tat. Vir erectus labor is est appetens honesti, & ad officia cum periculo promptus. Videmus Athletas cum fortissi­mis confligere per quos certamini praeparantut; marcet sine adversario virtus. Dura non reformidant, nec de fato queruntur, quiequid accidit boni consulunt, in bonum ver­tunt, patres mature ad studia obeunda liberos excitari ju­bent, sudorem illis, interdum & lachrymas excutiunt, ma­tres so vere in sinu nunquam laborare volunt. Seneca de provid. cap. 2. though they feel them and smart with them; they change all into good (in these being more then conquerours) count all afflictions exercises (but not only); vertue they know languishes without these. Champions seeke op­position; they that strive for masterie, desire to fight, run, wrastle with others before hand to stirre up their spirits and encrease activity and strength. God sends his Saints afflictions partly for this end, all working together for good to them that love him, Rom. 8.28. Af­flictions then (though evil in them­selves) prove good.

The father sends his darling to the Schoole of vertue, early to undergo difficulties and learn to pierce obscuri­ties; 'tis a fond mother seeks to keepe them in her bosome idle.

What honest man refuses labour? Will he not undergo honest offices with difficulty and danger? As a Mini­ster preach truth though it cost hot wa­ter? For 'twas once primus in Mini­sterio & primus in Martyrio. Sure idlenesse is painfull to some. A good soule can as easily lack fire and water as Crosses.

[...] praeclara rara. Heavens joyes are not to be obtained without sweating.

Nor life. If we understand the frail­ties of life, because if thou art in Christ, they are pardoned. Christs death has re­conciled all in heaven and earth; Angels as well as men had benefit of Christs death. Colos. 1. ver. 20. Also Christ's have crucified, or condemned at least, [Page 67] the flesh with its affections and lusts, Gal. 5.24. They have the spirit to conquer with (which is, where ever it be, final­ly chiefe master, though Satan may live (not only propè but unà) a while with Christ in the same house, yet there is nor divisum imperium; in the same beleever is the house of Saul, but a kingdom of David; Dagon fals at last if the Arke be there; though till the last combat, the spirit appeares not finally victorious. Christ thus sub­dues sin in his people and casts their sins behind his back, not intending to see them, and drownes in them in the depth of the Sea, that they may never float or appeare against them, Micah. 7.19. Nor Angels nor Principalities; — Principalities and powers are di­stinct offices (if not kinds) of Angels, to whom God commits the managing — of Princedomes — so powers may be said to be the Angels, in whom or by whom he manifests his power, as Thrones are they in whom as in a Throne (sayes Calvin) Gods Majesty is declared; now Satan and his assume the same priviledges (God tolerating, by them to punish the disobedient) but these cannot separate — the good An­gels [Page 68]will not, the bad cannot, for they are destroyed, Col. 2.15. See their power and maliceat least curbed. Christs death has that efficacy that whomever he dy­ed for can never dye, Rom. 8.34. Who condemneth, since Christ has dyed? had he dyed for all, application should not have hindred their Salvation; he that gave Christ, would freely give all things. Let the divel the accuser of the brethren climbe up to heaven (ha­ving however his hell with him) and present himselfe for their wrong, they have a friend in Court, Christ who is in heaven to appeare for them, Heb. 9.24. Or as Rom. 8.34. who sitteth at the right hand of God (that is in equal authority and power) making inter­cession for us. Christ prayes for us (as I may so speake) when we little think of it, scarce praying for our­selves. Christs prayer is more praeva­lent then Satans accusation, or else why are not we cast, Satan so often ac­cusing? He desired to sift Peter—but Christs prayer for him, was enough to enable him to stand, Luke 22.31, 32. His prayer on the Crosse for his ene­mies (but many of them Elect Vessels) whose sins till conversion are as many, [Page 69]great and haynous (witnesse Pauls) as any (as Calvin truly notes) so farre prevailed that three thousand were at Peters Sermon converted, Act. 2.36.41.3000 men were, sayes du Moulin, then at one Sermon converted; now adayes 3000 Sermons, and not one man con­verted. But further, Christs will is that all that God gave him be with him (where he is) to behold his glory Joh. 17.24. Now, who can resist his will? The good Angels are the executors of his will (having greater power then the lost Angels) and will with the great assistant God the Father, see the will performed. Now Christ has prayed for all that ever shal beleeve, Joh. 17.20.

Nor things present. Not miseries, not sin, not Satan, nor the world; for greater is he that is in you, then he that is in the world, 1 Joh. 4.4. & Joh. 16. last. I have overcome the world. The Law cannot. Christ has fulfilled it. We are not under the Law,Qui pro nobis se­mel mor­tem vicit, semper in nobis vin­cit — Cyprian. but un­der Grace (let the Law be a rule — to square thy actions by, but where thou comest short of it, rely on Christ, he has performed it for thee) but least of all shall feare separate; because the cause, sinne, being removed, the effect cannot. —

Not things to come; as for things to be acted in heaven, the Judge is most just, nay justice it self, and will not, can­not wrong qui videt & novit ut imparti­alitas & veritas, sedet ut aequitas— Bern. fere in his verbis. Iob speaks of the things to be acted in heaven with comfort, I know my Redeemer (my kinsman saies the Hebrew) liveth, 19, 26. [...] Goel One who redeemeth in the right of a kinsman (a usuall custome among the Jewes) but remember, O beloved, since thus Christ redeemed thee, he is to enjoy thee — as for things to be acted on earth, none can (as is said) imprison any of his without leave, to wit, in the grave, Christ having the keyes of the grave — which is but a bed to sleepe for a time in; I shall make my bed in the dust; sayes Iob 17.13 — where none can be kept without con­sent of Christ, nor longer then he pleases.

Nor height; not the highest of men by afflicting; for he (whose the Saints are) is higher then the highest. Not the height of pride in the Saints, who are kept from the height of pride (as Paul was) by the messenger of Satan and other continuall humiliations; the [Page 71]height of Satans malice and envy is be­low Gods love to them.

Nor depthcannot. For depth of affliction is answered by the height of exaltation; thou bringest down to the grave, and bringest up again; heavines may endure for a night, but joy comes in the mor­ning. Nor depth of sin; for as low as one (in Christ) can be in sin, as high he shall be in repentance, in grace, in favour; yea though the just fall seven times in a day, he shall rise again, Prov. 24.16. Because Christ is risen.

Hence Satan, sinne, Heresie and all that oppose, have and do fall down;Christ's may erre, be overta­ken in an errour, seldom an heresie. Errare pos­sum, haeri­cus esse no­lu) but they soon re­cant. Christ's are sons of truth, embrace truth, not wil­ling to close with an errour. for Christ, Rev. 6. v. 2, goes forth conquer­ing; and those that are ordained to e­ternall life shall beleeve, Act. 13.48. The word being the incorruptible seed, 1 Pet. 1.23. And being sowed in the heart, shall not finally corrupt or return in vaine, but worke Gods pleasure by beating down sinne —

Nor any other creature; for all be­ing under the power and Dominion of our mighty Creator and defender, we [Page 72]are sure of protection. They can bring upon us,Nec plus ad desicien­dum potest terrere pae­na, quam ad trigen­dum tutela divina. Cypr. 'Tis a glo­ry to suf­fer for God. The spirit of glory and of God resteth up­on those who are for Christ's sake reproached, 1 Pet. 4.14. The very myste­ry of the word [...] Shechinah. but either — tribulation or distresse, or persecution, or famine, or na­kednesse, or perill or sword, Rom. 8.35; and that through leave and Gods sufferance; but in these we are more then conquerours, through him that lo­ved us, ver 37. For the three children (as we call them) being put into the furnace, behold foure walking loose. Christ was one; who is with his people suffering. Stephen in the midst of mi­sery, sees the heavens opened — when the burden seemes too great and heavy, Christ puts under his shoulder to ease.

I remember the story of Theodore the Martyr, how when he was wrack't, a young man was seen (to the Admiration of al) with a towel to wipe his sweating limbs, and refresh him with coole wa­ter, so that he even seemed to delight in his misery. Ruffin. Eccles. History.

Object. If nothing can separate the Saints from Christ, why doth the A­postle say, let him that standeth take heed lest he fall? 1 Cor. 10. ver. 12. [Page 73] Answ. That Chapter speaks of very sinfull people (perhaps not elected) though they were baptized in the sea (the outward baptisme) and eat of the spirituall meat (though not spiritually) for God was not well pleased with them, ver. 5 but destroyed them, ver. 10. By effects (if lawfull to judge) these men shewed themselves not Christ's;Good men fal into sin not final­ly; from Grace, not from e­lection. had only the outward privi­ledge of the Church, which alone cann't give an assurance of perseverance of Salvation. These might fall away, and such as think they stand; [...]. But Rom. 11.20. Be­cause of unbelief such fall; thou standest by Faith, Yet be not high minded, but feare; though a filiall feare fears no falling; God by good admonition, (grace co-working) keeps off fal­ling. A caveat to take heed from fal­ling, is no infallible proofe of falling; but note, thou standest by Faith, thy feet fast upon the rock Christ, if thou continuest, Gods goodnesse towards thee, ver. 22. As thou maist be assured thou shalt, for Christ, as he is the Au­thor and Alpha of thy Faith, will be the finisher and Omega. He confirms to the end to be blamelesse. 1 Cor. 1.8.

Obj. Those whom Paul calls Saints, 1 Cor. 1.2. he sayes may eat and drink damnation, Chap 11.29. Therefore a falling away of Saints.

Answ. The word [...] rendred damnation, ought to be rendred by the word judgement; the Apostle instan­ces, some among you are sick, some weak (temporal judgements) and some asleep or dead, God bringing that in his anger (not hatred of the Saints, notwithstanding their sin) upon his people as a judgement, which in­deed by Christs death is none, and yet saves the soule.

Ob. Heb. 6.4. One enlightened, that has tasted the good word of God and powers of the world to come, may fall away, ver. 6. — Therefore a Saint may fall away, nay fall into the sin a­gainst the Holy Ghost, as most men thinke, out of that text, that sin to be included, because tis there, 'tis impo­ssible to renue them, because they cru­cifie the Son of God afresh — again, the Apostle from chap. 10. ver. 26. proves as much, for if we sinne (including himself) wilfully after that we have re­ceived the knowledge of the truth, there remains no more Sacrifice for sin.

Answ. I deny not but some men may be outwardly baptized (for so the word [...] may be rendred) nay be a hearer with joy (as Magus was baptized, Herod heard, those in the parable rejoyced, Luke 8.13.) yet being not elected or truly sanctified, fall away.Vide hist. Ecclesiast. Magdebe­burge. Cent. 4 c. 3. pag. 64. & pag. 89. Julian the Apostata had been perchance a practitioner of good in his younger yeares, but at last became an enemy to goodnesse, and concluded his dayes with vicisti tandem Galilaee? Thou — hast overcome at last O Gali­lean; in contempt calling Christ Gali­lean. Answ. 2. From that first passage of the Hebrews, no falling away can be proved; I mean finall. The words are [...]. The word [...] is never used for fi­nall falling; 'tis given to the Jewes fal­ling [...] Rom. 11. v 11. Yet we expect and pray for their con­version, there is a time of their fulnesse to come, [...] ver. 12. Cer­tainly blindnesse is happened but in part to the Jewes, and that only till the fulnesse of the Gentiles be come in, ver. 25. Now [...] does diminish the word; [...] minuit rem cui adjungi­tur [Page 76]Cornel à lap. The Jewes falling is called [...] ver. 12. hujus cap.

All that can be proved from Heb. 6.4. is but that Gods people may fall into many sins and errours, after much knowledge and grace. Neither from this Hypothesis can it be well conclu­ded that they might commit such sins, falling from such grace; onely the A­postle —shewes a difficulty of resto­ring them, if they did fall.

Ob. 'Tis said 'tis impossible to re­nue them.

Answ. The word [...] shews it not impossible, because the Jewes shall be restored. I have read the word used in a moderate sense; 'tis impossible for a rich man to enter into the king­dome of heaven sayes our Saviour; yet Abraham, Isaac, and Jacob (rich men) are there; it shews a difficulty not an impossibility.

Obj. But these Crucifie Christ afresh, therefore they are never likely to be renued.

Answ. The Jewes which crucified Christ (many) repented and were sa­ved; for indeed Christ had prayed for them, Father forgive them, they know [Page 77]not what they do. The Apostle shews the principles of Religion from which these are tacitly forbid to fall, and the danger of renewing them shewed, v. 2. Doctrine of Baptisme, laying on of hands, and the resurrection of the dead. The last the Corinthians denyed, yet being Elected and Saints renewed and saved. The other two are denyed in this age, of whom great hope.

'Tis reported that Witches deny their Baptisme (so that the water since receives them not) but such confessions some of them have made, such repen­tance, and have made such ends that I dare not but judge charitably; there­fore tis not impossible to renew such as fall from these principles, and conse­quently no sin against the Holy Ghost, never mentioned in the Epistles, ne­ver called in the Gospel by that name, but the Blasphemy against the Holy Ghost. See a book of that Title very judiciously pend; and Printed about the year 1646.

To that of Heb. 10. v. 26. I answer, tis not said there remains no Sacrifice for their sin, there remains no more Sacrifice, to wit, as in the time of the Law, when for every sin there was a [Page 78]Sacrifice; now one only Sacrifice, even Christ, the benefit of whom is to be had even by wilfull sinners, by faith and repentance.

Ob. The word [...] is to be ren­dred maliciously, if we sin maliciously, there remains no Sacrifice.

Answ. Though the word be some­times so used, as by the Seventy, Exod, 21.13, 14. Yet Aristotle (which under­stood the Greek as well as they) uses it to signifie willingly or wittingly, Lib. 3. Ethit. cap, 2.

Ob. Peter sayes, one may deny the Lord that bought them. 2 Pet. 2. ver. 1.

Answ. 'Tis a prophecy of such as hold universall redemption, the wic­ked Prophets or Hereticks of which Sect, in their lives deny him whom they falsly taught had redeemed them.

Saints then persevere, nothing can separate them from Christ; but let not this make us secure or negligent, let us walk circumspectly and carefully, let us work out our Salvation with feare and trembling, that is, the application of it.

Christ has wrought out the Salvati­on for us, we must endeavour ourselves to get the assurance. Qui creavit te sine te, non redimet te sine te. This assu­rance [Page 79]will not be gotten without pains, sweat, fear, trembling. — Such fear as is accompanyed with joy; serve the Lord with fear and rejoyce — Ps. 2. Tremble, thinking on thine own un­worthinesse and weaknesse; rejoyce thinking on Christs worthinesse (thine by faith) and Christs strength or thine through him; Remember God has not called us to uncleannesse, but holinesse, 1 Thes, 4.7. God as he ordaines to the end so he ordaines to the means, which must be layed hold on. Hezekiah had 15 years added; what more assurance needed he then Gods word by the Prophet? Yet he must eat and drinke—to preserve health and use a meanes for recovery. Job sayes, man has an appoynted time on earth, and bounds are set which he cannot passe, yet we must use lawfull means to live — Christ knew the houre of de­parting out of this world, yet when the Jewes talk of stoning him, he endea­vours to get out of danger, to teach us. Paul knew the Salvation of the Elect to be sure, yet he is said to endure all things for the Elect, that they may ob­tain Salvation (2 Tim. 2.10.) as he en­dured imprisonment to strengthen [Page 80]them — and any thing rather then to forbear preaching (to gain them) the means of God unto Salvation, Rom. 1.16.

Let not those who have bound them­selves even Apprentises to sin (as I may say) and dayly serve Satan, think to re­ceive any comfort from hence; read Deut. 29. v. 18, 19. If any man shall say, I shall have peace though I walk in the imagination of my own heart, adding drunkennesse to thirst; I will not spare him — Doth Christ onely love us? Or doth he not also bespeak our love? O love ye the Lord all ye his Saints, Psal. 3 [...].23. 'Tis a great honour to be belo­ved of such a personage as Christ, an honour that he will accept of our love, but more that he seeks our love. The honour Saints have by being his, is a­bove all honour, If ye receive honour of men, the honour of God is greater, Joh. 5. Why do we then court the world and great men for honour; A shadow, va­nity; what an honour is it to be a Mi­nister of Christ, besides that of the U­niversity? I read of a Roman, that when the Consulship was vacant one day (because of the Consuls deprival) begg'd it for the few remaining houres, [Page 81]though cum omnium risu; O vigilan tem consu­lem qui toto sui consulatus tempore somnum oculis non vidit. Cicer. jee­ring. if we seriously consider the vanity and unconstancy of every thing else which might steal a­way our love from Christ, it might be a means to place it better. Look into the world upon those once lovely Ci­ties, Ninive 66 miles according to Dr. Heylin, and Babylon 60 miles, as Soli­nus reports, cap. 69. Athens the once glory of Europe (so commended and set forth by Mr. Francis Rouse and o­thers) ruinated. Sic patet exemplis op­pida posse mori.

But Jerusalem above provided by God out of love for his people, is fouresquare, the only sure foundation. Where are Sodom and Gomorrha Cities like unto Paradise? That sweet land, Canaan, and the City of God of whom so many glorious things are spoken I Jam seges est ubi Troja fuit—laudant alii claram Rhodon aut Mitylenen— Sed norunt haec monumenta mori — Where is all thy glory O Cesar? In Parthia est castel­lum Pas­sargada nomine, ubi est sepulchrum Cyri, & Persicis litteris hoc Epit aphium, O mortalis, Cyrus ego sum, filius Cambisae; Asiae imperavi; Persarum regnum constitui; itaque hoc mihi monumentum non individeas rogo. Solin. & com. cap. — 69. — as the Fa­ther demanded? I read of Alexander [Page 82]magnus his lying many dayes unburyed; of Cyrus buryed poorly; Alexander cau­sing the Sepulchre to be opened, did find it true, he found Duos Scythicos ar­cus, clypeum putrem — and some such poor monuments; Cuntius Lib. 9. Vidimus & magni parva sepulcra Iovis.

Where is the old proud Rome, the once Mistrisse of the Universe? which was one of the three things the Father desired to see;The Apo­stle cou [...]ts all (in re­spect of Christ and heaven) [...]: Phil. 3.8. i. e. [...], dogs meat as [...]yes Su [...]d [...]. Christ in the flesh Ro­mam in store (Rome flourishing) Pau­lum in Ore (Paul Preaching) its glory is only now to be seen in the dust. The Prophet cals to us, Esa. 55.1, 2. Wherfore do ye lay out money for that which is not bread, and your labour for that which sa­tisfyeth not, or lasteth? It satisfies not; for the world is round, and the heart three-cornered; the round world can't content the three cornered heart; the three persons of the Trinity only can; a spirit can only satisfie a spirit, God that made it, and his love can only please it; Domine, tu fecisti nos, & irrequietum est cor nostrum donec in te quiescat Lasteth not; constant in unconstancy onely. Earth's pleasures are like the Apples which grew by Sodom, very pleasant and beautifull to look upon, but touch [Page 83]them and they moulder into dust or nothing. Solin Polyhist. cap. 48. Love Christ then, thou seest all things come to an end, but the commandements— are exceeding broad, Psal. 119. ver. 96. Man of late growes much in love with Souldiery or butchery, as if it were a vertue to kill those for whom Christ dyed? IfSi fas coedindo coelestia scandere cuiquam— M [...] soli coe­li maxima potta pa­tet. Enni­us de Afri­cano. killing of Christians and be­leevers be to love Christ, why sum­mons he Paul, with a Saul, Saul, why persecutest thou me? Act. 9.4. If they not slaine as professors of Christ, yet in fine professors of Christ slain.Solomon a type Christ signifies peace, Christ came to reconcile wrath, to prevent death,— and as he was the Prince of Peace, so he came when the world was at peace most, in Augustus Reign. Christ is the only true object of love. Dost love preferment? Thou shalt be by him made the sonne of God; David thought it much to be son in Law to a King, though an earthly and wicked one; thou shalt be an heyre; for every son is an heyre, Gal 47. A strange thing, and that to an incorruptible inheritance. Dost love freedome, that so much de­sired by all, for which so much blood shed? (that which being gained once and pronounced aloud, the people made such acclamations and filled the ayre with shouting, that birds fell down dead because of the rarefacti­on of the ayre, or vertiginousnesse and [Page 84]astonishment, as Plutarch in mag. Pom­peio & in Flaminio) by Christ thou shalt be free from the tyranny of sin and Sa­tan (a choyce freedome) and art a free Denison of heaven. Dost love pleasure? with him are pleasures for evermore. Do­est love riches? Godlinesse (the effect of Christs love) is great riches, 1 Tim. c. ult. ver. 8. a treasure laid up in heaven, where the theif cannot break through and steale. Doest love travels? thou shalt by loving him travel from earth to heaven, see that so coveted sight, the true holy land, and though not the Se­pulchre, yet Christ raised from the dead. Doest desire to heare musick? that which so quickned Davids spirit, (notwithstanding he had the spirit in a most plentiful manner for man on earth;) in heaven (purchased by Christ through love) are Harps and musick (to speak to capacity) to please—Revel. 5.8, 9.—there Harpers sing a new song. I wonder, if musick sinful, why in the time of the Law commanded? God never commanded any thing that was a sin; not wearing long haire, command­ed to Nazarites—Elisha, (sayes Rabbi Da. Kimchi upon 2 Kings 3.15.) cal­led for a Timbrel to dispel his grief, for [Page 85]the losse of Elijah, or to compose his spirits much moved with indignation at Jehoram; see Musique used by the Prophet to dispel sorrow, or to com­pose his spirits—notwithstanding his having the spirit; if it had been sinful, God would not have set forth the joys of heaven by it.

If we consider Christs love in under-going the burden of our sin (it may be a motive to us to love him) Christ sunk under their heavie weight, he [...] Ba­julavit, E­say 53. u [...] grave quoddam onus p [...]rta­ri solet. Gerh in harm. E­vang. bore our iniquities as an heavie load—hence make this use, if thine iniquities are an heavie burden (a good signe, if felt) remember Christs condition—say to him (who was like to us in all things except sin) as the Psalmist—pardon my sin for it is Wondrous great, Psal. 25.11. we may acquaint him with our condition, our misery the occasion of his mercy; heavinesse of our sin, the occasion of his sudden easing us. —

Consider his love in dying [...] Propriè in humeros tollere ad gest indum quast leve. Mr. Leigh in ver­hum. Christ fell upon his face, some say through weakne▪ and wo [...]ship [...] bei [...] carry his crosse quire a­long; Si­mon Ci­renaeus helped. Compare the Gos­pels.— greater love then this has no man, that one should lay down his life for his friends (so calle, in respect of election and Christs deat foreseen, and consequently reconcilia­tion) nature at his death put on mourn­ing apparel, the earth trembled to bear [Page 86]a dying Saviour, the rocks rent because mans heart was so hard; and a stranger to Israel cryed out seeing such an E­clips, Vel Deus naturae patitur, vel hic mundus dissolvitur. So much Christ by dying has done for his, that no Latine word can expresse his salvation [...] uno vocabulo Latino non potest exprimi, sayes Tully, fere his verbis. Ser­vator comes short of it; Christ may be said to be Servator daemonum—as preser­ving them from relapsing to nothing; Salvator doth not expresse it; he was Salvator angelorum, keeping them safe from fall; but restored man to all lost priviledges and farre better; foelix la­psus qui talem meruit Servatorem. Some would have the Greek rendred by Sospi­tator; sospitantur enim ea quaefuerunt per­dita. Laurent in 2 Pet, 1.1. Servantur vero & salvantur ea quaenon fuerunt perdi [...]a. But Antigonus, for liberty restored to the Lacedemonians, [...]. Were we lost in Adam? and are we not found [...] Christ? we were sons by creation, [...]o are the wicked, even Dives: heires we were of an earthly Paradise, not comparable in any thing to Heaven; we had life, should have never died — mors à morsu — But by Christ we are [Page 87]sons of God adopted; more are we be­holding for being restored to immuni­ties once lost, then the Angels that were only preserved from fall; magis gratis datur, says Aqui. Christ left the 99 (good Angels) to seek man that was lost (as well as the 99. Proud Pharisees— who seem and think to need no Saviour (but some temporal deliverer) no repent­ance;) by Christ we are heirs of that Pa­radise of which Adam's but a Type, and have eternal life through death; Adam (though great Clerks are against it) should never have died, not been hap­py and glorious, but through sin and Christ; yet with the phites we worship not the Serpent, but God who brought good out of evill. Question, Why then was heaven made before the fall? Solu. Because God foresaw it, Should all men have lived on earth for ever, and still begat children, the world could not have contained them; which God foreknew — let Christ be only our Sa­viour; let us have neither other saviours, intercessours, [...]: the Pope has he saies the over-plus of other Saints good works to dispose of; thus the Saints (in that opiniō so derogatory from Christ) save themselves and others; but re­member [Page 88]the good Angels and Saints have (as wise Virgins, Mat. 25.) little oyle enough for themselves, (God can charge his Angels & Saints with folly.)

The Virgin Mary had sin (as Scotus proved) for she rejoyced in a Saviour, the Apostles were bid to say forgive us our trespasses— and those that will not, God forgive them; now where sin is, there no merits are (saies judicious Calvin.) Peter sinned after Christ pray­ed for him (thus the Pope his successor) not only in denying his Lord and Ma­ster, but continually— the Apostle Paul speaking of sinners, affirms him­self cheif, 1 Tim. 1.15. and advises the Saints instead of censuring others, and preferring themselves, to think better, or esteeme other better then themselvs, 2 Phil. ver. 3. Corne, the richer in the eare, the more it hangs the head; the more a man is in Christ, the more sen­sible he is of his natural misery—and the more humble—pray only to Christ; we have one only Mediator, 1 Tim. 2.5. and know and acknowledge no other Intercessor (unlesse prayers of Saints on earth, so understand Job 5.) for I am perswaded for particulars, Abraham knowes us not, and Israel is ignorant of [Page 89]us (I say 63.16. and know not our par­ticular wants—) but thou O Lord art our Redeemer; give not his glory to a­nother, God is a jealous God.

Christ saves; wo to them that imitate the Devil in striving to destroy and to make men sin; if such out of love, mer­cy, and Christs example will not for­beare: yet let me desire them to be as charitable to themselves and others, as Dives; I have five brethren (to omit that explanation of Moses 5 Books —) send to them lest they come to this place of torment, saies he; what charity in hel? A­quinas tels us there be no good thoghts there (for they were to no purpose) but whether a parable or no, thus much ga­ther. Dives knew his bad example and life—had made his brethren sin, and therefore concluded he should have the greater damnation; to prevent which he would have them by Lazarus admonished. Go and do likewise. No­thing but blood could redeem. I doubt me Zipporah spake more out of passion then faith, when she said, thou art an husband of blood, to Moses, Exod. 4.25. yet it may thus be rendred, thou art a husband to me preserved by blood.

The Creation to this was an easie work; dictum & factum, the first; but [Page 90]the second cost Christs hearts blood. Christ was mastred and over [...]ome by sinful men; he wrastled with Jacob, and was overcome to prelude to his passi­on, being then as man prevailed over; consider his willingnesse, I lay down my life, yet the occasion ours; nihil iste— nec potuit—mea fraus— consider the deformity of sin, how did Christ look (appearing cloathed with sin, deformi­ty of mankind) before divine justice. God even absents himself from him, scarce acknowledging him; it was his love to lie in a grave (to sweeten it to his people) two dayes part of the third; the Sabbath was a Type of it (together with resting from sin, and eternall rest) now 'tis the Lords day in memorial of his gloriousOn the Lords day our first day of the week, five things we read done only as the work of the day; 1. Being in the spi­rit or spiri­tual medi­tations. 2. Preaching ex 20. Actorum. Adde in the third place prayer. 4 Breaking Bread or Sacraments. 5. Distribution to the Saints; the Apostle ordained or commanded thus the Church of Gal [...]ia. Dr. Prideaux. To worship—(being the Moral part of the command, is kept.) Resurrection and Ascensi­on; let no man therefore judge you in respect of holy dayes (the Iewish especi­ally) or the new Moon or the Sabbath, being shadows, Colos. 2.16.17. consi­der his love unto man in giving him his reward (out of mercy, not merit;) As [Page 91]soon as dead, thou shalt be with me this day in Paradise, Luke 23.43. and Laza­rus dyed, and was immediately carried by the Angels to Abrahams bosome, that is heaven, (where note, since Christs death, the glory of the Saints is greater then before, but no Limbus; Christ ascending no doubt gave some more honour to the Saints in heaven as well as his spi­rit on earth; the head is more honoura­ble then the bosome; the glory of the S^ts before Christs death, was expressed by being received into Abrahams bosom, now being gathered to Christ the head) and Dives dying was in hell in torment, though a Parable,Luke 16.22, 23. yet Keck­erman hence fetches his greatest argu­ment to prove a fire in hell; why not I to prove the gluttons immediate be­ing there after death? hence know there is a particular judgment immediately after the souls departure (as well as a general at last) as 'tis appointed for man once to die, so after death comes judge­ment (Heb. 2.27.) viz. particular— else how could Dives be in hell, except this private judgement passed; the just judge does not as the memorated judge of the Stannery's in Devon, who hanged a man in the forenoon, and sate in judg­ment [Page 92]after; there is a general asize to be hereafter, to condemne the wicked, but to acquit the righteous; the wicked Angels also are in torment before the great day, being in chains, restrained, in darknesse and as Sodom and Gomorrah suffering (not to suffer) the paines of eternal fire, Iude 6.7.

Object. If Christ's are in glory imme­diately after death, did he not wrong them to returne them to the body, in raising them up—?

Answ. It was heaven to them to glo­rifie God by their raising. Paul (though in the third heaven) most contented to glorifie Christ on earth.Perchance they were said to be dead, and the spi [...]tt to come a­gain be­cause peo­ple did be­leeve so. 2. Answ. No mention being made by Lazarus or any of them of heaven (but Paul who was there before death—) I rather con­ceive they were not in joy — but God miraculously (sure much beyond na­ture) kept the soule in some traunce as it were, or extacy to glorifie Christ, and shew his power in quickning the body— from which the soule not departed, but slept, she is not dead, but sleepeth— sayes our Saviour; the sicknesse is not un­to death, but unto the glory of God — speaking of Lazarus; perchance had their time (as we say) beene come, it [Page 93]had been otherwise. I hope I wrong not Christs miracles, or come neer the errour of soul-seekers.

But to returne to Christs love, he loves the father and the children; see the continuance of it.If a belee­ving pa­rent wil­ling or de­siring to have his child bap­tised (in whom sup­pose no vi­sible grace) it ought not to be refused baptisme; know, God hears desires, and looks on a willing mind (signs of grace) considering especially the promise to beleevers children, Mark 10.13, 14 Acts 3.25. & 2.39. Psal. 10.17. I wonder why the Antipoedobaptists wrong their chil­dren, and curtaile the promise, impri­soning Christs love only in the Belee­ver; 'tis not the nature of grace, or this Sacrament, to finde or look for a prae­disposition, the Parents desire sufficeth.

Pardon the digression, if I use a word or two to set forth Gods love in the promise, and its freenesse; but first take it from Origine (who lived but 200 yeers after Christ) that Baptisme of infants was received by the Church from the very Apostles, declared in Rom. 6. and Augustines fourth Book against the Donatists, cap. 24. affirmes Baptisme of Infants not to be by mans authority, no nor counsels, but the A­postles doctrine. Peter tels the Jewes, the Promise is made to them and to their [Page 94]children, Acts 2.39. the answer of the Antipaedobaptist is, if the children do beleeve; but let us consider well and we shall find the text to be otherwise meant. God promised Abraham to be a God to him and of his seed, and com­mands him Circumcision, and his seed at eight dayes old, Gen. 17. Peter preach­ing to the Jewes, repeats the substance of the Promise, affirming Christ would be so to them beleeving, and to all afar off beleeving, and to their seed by vertue of the Promise. God promi­ses to Israel his spirit (and consequently himself to be Israels God) and to his seed and seeds seed, Esay 59. ult. Israels chil­dren were Circumcised; and are not we Gentiles the spiritual seed of Abraham? are not our children capable of the Pro­mise too? does not Peter so repeat the tenure of the Covenant, Acts 3.2. ult. yee (speaking to the Jewes) are the children of the Covenant first; what means that word first, if the Covenant belong'd not to us Gentiles secondly? the Apostle was loth to say the Covenant in the second place did belong to us Gentiles (whom they hated) least it might keep them off—Paul after, but saying he would turne to the Gentiles, [Page 95]saw their rage, when they said, away with such a fellow from the earth; but remember he joynes Circumcision and Baptisme together, Col. 2.11, 12. but yee are circumcised—being buried with Christ in Baptisme, Num, jung antur jam Gryphes equis? it seems Baptism & Cir­cumcision may stand almost in the same verse, as if they might have some affini­ty or acquaintance; as if Paul would have said, ye being baptized, are in Co­venant as those circumcised.—Could Moses give a greater priviledge then Christ? Could he afford children Cir­cumcision, and not Christ Baptisme? Suppose a Landlord make a Lease to a man and his heirs—then recall that, and make or give it to the man and not his heirs, which is the greatest privi­ledge? the first that's Moses; to the righ­teous and their seed, freely; the second is Christ's, to the beleever, not his seed, or heir, unlesse he have some ability to hold the farme (as I may say) eased—according to the Antipaedobaptist. But you'l say, 'tis no priviledge for the child to be baptised and in Covenant by ver­tue of the father not having faith. I wil­lingly omit that tis in the world a pri­viledge to be a Gentleman by the Fa­ther [Page 96]though the son have not that stock of riches; but why may not they be said to have faith? is it because actual­ly they expresse it not? then neither may they be accounted reasonable; sure Children have had grace, Iohn & Christ the spirit from the womb,We read not that either in John or Christ grace and the spirit much ap­peared when chil­dren, yet sanctified from the womb. Johns grace, as himselfe, seemed to be in the desert till the time of his show­ing Christ had a pa­tent dor­ [...]ient for a time. John expressed his having the spirit once, when in the womb he leaped.— so that Christ (though he be said to encrease in wis­dom, stature & favour with God & man, Luke 2. ult.) increased not in wisdome (but in appearance of men, and so in favour with God and really with men) only in the exercise of it, having the spirit at first in a plentiful manner; but these examples are extraordinary; but did not Christ blesse the children, and consequently give them grace? deny not Baptism to known grace? yet you'l say he baptised them not; how is it known but his Disciples did? they were brought by friends; was not here the forenamed desire? perchance faith; he that gave the greater, the blessing, will he deny the lesse, Baptisme? to these belongs the Kingdom of Heaven, sayes Christ. What Kingdom that of grace, deny not Baptisme to visible grace; if [Page 97]that of glory, much lesse deny it, Calv. Were not all the fathers and children baptized to Moses in the Cloud (out­wardly?) and eat of the spiritual meat, but not spiritually? 1 Cor. 10.2.3. If you say Christ bid go and teach and baptize—therefore teaching goes be­fore—I answer, as the Jewes, non da­ri prius & posterius in Scripturis, the Scripture looks more at the substance then order — but when 'tis said repent and beleeve, sure faith should be first. Christs words were most fit for those times, when ancient people were most to be dealt with, who were first to be taught — then baptized; but their chil­dren might (begotten after Baptisme, especially) be baptized first — Baptism & teaching are the two duties belong­ing to a Minister, which that place more aimed at then the order.

The Apostle 1 Cor. 7.14. sayes, chil­dren are holy; federally I say, matrimo­nially say the Antipaedobaptists; cer­tainly the Corinthians needed not to be instructed or taught that their chil­dren were holy in marriage, that is, le­gitimate, or not bastards, though both parents were unbeleevers for marriage was before Christ; but it seemed (since [Page 98]Israel was commanded (and conse­quently the Corinthians) not to marry with unbeleevers, these doubted whe­ther two might live together; of whom one since marriage, was converted, the other remaining in unbelief—the A­postle resolves they might, first, be­cause the beleeving person (by Gods blessing) might gain the other: Se­condly, because their children (by ver­tue of one parents beleeving) were ho­ly, and consequently admittable by Ba­ptisme into the visible Church.

Let us continue the memorial of Christ's continued love in the Sacra­ment of the Lords Supper, because Christ commanded us so to do, because every Ordinance of Christ is very profi­table; because to the people of God means of more grace; see the Directory about the Lords Supper: This may in some measure be gathered from the Symbols of Bread and Wine (made choyce of by our Saviour) nourishing, cherishing, strengthning elements; had the Sacrament been only to confirme, why then commanded to be used of­ten? once might have sufficed, as Keck­erman sayes of Justification, est actus semel in vitâ adhibitus, or to that pur­pose; [Page 99]if Sacraments only seal, once ad­minstired were enough; a Seal fixed once sufficeth, where the Testator alte­reth not his Will; now God changeth not. Most call the Sacrament the souls food, therefore must nourish, but not ex opere operato; let all members of the body of Christ, the Church partake, ha­ving knowledge to examine themselvs; Let dogs in the Gospel sense be exclu­ded, without are dogs; nil aliud fuit to­tus mundus ante conversionem nisi hara porcorum aut colluvies rabidorum ca­num. Aug. Doth he then allow his peo­ple all useful means for their souls, who denyes them this? let the Saints judge.

As an Appendix; Christ being at meat used the posture of lying (upon a bed) when he instituted his Supper, not sitting, though we translate the word according to our custome: when we re­ceive, we use private ejaculations, there­fore kneeling becomes us, considering also what a benefit we hope to receive: the most humble way were not amisse:The words [...] shew as much. What if the Disciples did sit (as we translate the word [...]) with our Saviour at meat before his death? yet more reverence was expected after he was risen; he in heaven, we on earth, he [Page 100]a King, we his subjects; we miserable, he perfectly glorious: Mary Magda­len may not be equally familiar after his resurrection as before; 'tis now, touch me not, John 20.17. yet before she washed his feet and wiped them—

Since beleevers are Christs beloved,Vses. they are sure of protection, being the apple of his eye, Zach 2.8, his Jew­els, Mal. 3.17. His anoynted ones, Ps. 105.15. none of which may be touch­ed. In this life they are safegarded, in time of death, by the power of the spi­rit and Angels who immediately carry the soul triumphing through Christ to heaven; after death care is taken of the dust and ashes, for the Angels which gather the elect from the four corners of the earth, care for them, and gather (sayes Coll. Conimb.) the dust of his people together, out of which God shall restore the body (as the Phenix) but not weak as before, but powerful, immortal, glorious.

God, all know, took care of the lit­teral Temple, a Type of Christ's real body, and mystical, the Church; the Saints are a spiritual Temple to him, he will then take care of them; If any man destroy or defile the Temple of God, him [Page 101]will God destroy; for the Temple of God is holy, which Temple are yee, 1 Cor. 3.17. Israel through Christ, is holinesse to the Lord: he that shall devoure him (or any true beleever) evill shall betide him (saith the Lord) Jer. 2.3. since God has anoynted his people with the gra­ces of Christ, he promises to take off the yoke of bondage, Esay 10▪ 27. be­cause of the anoynting. So careful of these is Christ, that he raises up strangers to safegard them sometimes. Let mine out-casts dwell with thee O Moab, be thou a cover to them from the face of the spoy­ler Esa. 16.4. sometimes natives, even their brethren, in the midst of trouble, as 1 Kings. 18.4. Obadiah, maugre A­habs malice against them, took an hun­dred of the Lords Prophets, and hid them and fed them. Eliakim is com­pared to a naile fastned to the wall or sure place, on which all the vessels of the Sanctuary, small & great, from those of cups, to those of flagons should be a­like hung, and by him supported:Esa. 22.24. where observe, the Saints compared to vessels, the weak to small vessels; the strong to greater, but all to be supported.

Suffer then Gods people in matter of opinion or judgement,Vse 2. till God shall [Page 102]revealeYet rege­nerate men for a time may erre in points fun­damental. The Apo­stles did about Christs kingly of­fice, Act 1. the Galatians about justificati­on. But as they do not easily erre thus, so being convinced they soon recant.—Phil. 3.15. The rather, be­cause they hold the same fundamentals, the same Christ. Errours not holding the head, Col. 2.19 and damnable here­sies, would quickly un▪Saint a man. Opinions of Saints (if otherwise erro­neous) cannot damne. They be wood, hay, stubble indeed, which the fire or operation of the Spirit burns up in a triall; but their soules shall be saved by fire, to wit, their understanding be­ing enlightened, and conscience con­victed by the light of the truth as fire, 1 Cor. 3.15. Forbeare not to preach matters of duty and truth: if any by it be offended, remember 'tis better please God then men. In this Paul did not forbeare Peter one jota, but withstood him face to face, Gal. 2.11. Suffer the Saints in matters of liberty, as eating flesh or herbs, 1 Gor 8. also use no other coercive meanes but the Word; for God promises never a blessing to the sword, unlesse that of the [...]pirit, to gain a member out of a dangerous opi­nion. Nor can the Magistrates sword prevaile over a Spirit, as is the soule and that act of it the understanding, to reform or inform it. If in the time of the Law other coercive power then the [Page 103]Word was used (which that passage of Josiah proves not, 2 Chron. 34.33. for he compelled the people to serve God, by reading, or causing the Law to be read to them, ver. 30.) yet the time of the Law differed from this of the Gospel. Elijah then may call for fire from heaven to destroy: — but John and James must not; our Saviour tels them they are of another spirit, Luk 9. v. 35. 'Twere to deny Christ come in the flesh, to hold forth the Law, and use the scepter, which was but to last till Shilo came. Compell, as in Luk. 14.23. [...] by powerfull perswasion, by shewing the necessity of believing, as that word may be rendred. 'Twere needlesse using any other meanes then the Gospel,A shepherd may use better meanes to bring home a wandring sheep, then by worry­ing it to death. that being the very power of God to salvation, Rom. 1. Fides non cogenda. Natura hominis ducitur, non cogitur. Suspendite verbera, ostendite ubera. Non Christiani ad crucem, sed ad lucem; errantes opinione gladio male­dicto ne corrigas, sed veritate dirigas. Let Gods people be enlightned, not frightened. Quod verbum non man­davit, veritas damnavit, Christus non approbavit, peccatorem non curabit. What the Word commands not, to [Page 104]Gods people commend not: What medicine Christ doth not send, thy in­firm people will never mend.

What shall be done to damnable se­ducing Hereticks?Quaest. Answ. Let the Church after due admonition reject, Tit. 3.11. Let the Magistrate restrain: suffer not a man with a running sore to go abroad to infect. One way to put out the fire in an oven, is to shut it up. Heresie is not onely of a depraved un­derstanding: (the word [...] to take up (as it were willingly) he latter part of the word [...] also shewes as much; Words ending in [...] shew a quality and a delight taken in it; But if it were, that Mountebank who out of mistake sells poyson for physick, ought not to be licensed to practise. Thou sufferest that woman Je­sabel, was a fault objected to the Church Rev 2.20. and hast those that hold ( [...]) and stiffly maintain the Nicho­laitans doctrine, which thing ( [...]) I hate, to wit, your sufferance of such, v. 15. An heretique sinnes after con­vincing, ex. Tit. 3.11. against know­ledge; for he is [...], condem­ned of himself; In pertinacia perseverans, Erring fundamentally ( [...]) he [Page 105]is said to be subverted Tit. 3. [...]. turn­ing the Church-fundamentals topsie torvè upside down, or as a ship whose keel is above the water. Peter parallels the sinne of such an Heretick with the false Prophets, 2 Pet. 2. [...]. who was to die, Deut. 13.5, 9 We ought to be more carefull of mens soules, then lives.

Oh strive for the faith once delivered to the Saints That is the true shield,Ʋse 3. which if preserved, all is well.

Let not the bleating of Jeroboam's Calves entice thee from the Temple. Opinions are (sayes L. Verulam) as the strivings of one Israelite with another, which Moses fairly composes but He­resies are as the Egyptians striving with Israel, which Moses knocks down.—But I return. [...]. Hom. Ministers are shepherds, and should not only have a rod, but must provide pasture for the sheep. Kings are so too, and must protect and provide folds, and take care of the poor, sick, weak flock of Christ.

God finds fault that the weak and diseased were pushed away with horns,Ʋse 4. Information. that is, by power, Ezek 34.21. When the whore in Rev. 19.5. is judged, both small and great Saints rejoyce. Love them who glorifie Christ: remember, God rewards and blesses them who protect his people. Cyrus his shepherd, in the quoted sense, or allusion had to his education, Esa. 44. v. ult. and his annointed, c. 45.1. because he took as much care of Israel as if he had been their King, chiefly, prospers much: for indeed God advanced him for their sake, ver. 4. though in his male issue he continued not to a grandchild, yet in Atossa his daughter,One being Cyrus his daughter, the other Morde [...]a [...]'s uncles. H [...]st. 2. v. 7. wife to Darius Histaspis (not Hadassah or Hester) his race continued. And to make the Pro­vidence the more remarkable, (sayes Mr. Goodwyn) whereas Darius had sons by another wife, yet the Interest of Atossa, for Cyrus sake, carried the suc­cession to Zerxes her son, Cyrus grand­child; and the last Darius with whom the Empire was destroyed, was of an­other race Such regard had God to Cyrus his shepherd and his seed, that favoured the Jewes. Gods people are blessing in the midst of the land where [Page 107]they are well entertained, Isa. 19.24. The new wine in the grape, is the occa­sion th [...]t one sayes, Destroy it not. So are Gods people a blessing where they are, Isa. 65. Read the elegant expression of Zach. 1 [...]. to the 7. ver. to this purpose. The abusing Gods people, is the occasion of a curse — The Kings rove up and down freely, Gen. 14. till [...]ot Gods anointed is tou­ched: he is Gods coyn, bears his stamp, grace; since they borrow him, they must repay with usury, paying their lives for the loan. The Church is Christs first born, (all heires) Remember, all Egypts first-born slain, for opposition made to their freedome. 'Twere able to make one sad, melancholy, and dejected, seriously to consider that nights misery: ‘Horrida, squallida, lurida, tetrica,Herman. Hugo. terribilis Nox.’ Not one house, in which not one (and that the first-borne) dead: But that 'twas Gods just judgment upon his and his beloved's enemies. This, and their overthrow in the Red sea, was so gene­rall, that we heare no more of that Nation, till the dayes of Solomon. — Read but Edom's rejoycing at Gods peoples captivity, in Obad. the Prophet, [Page 108] v. 8.11, 12. and Gods anger with them for it, and you'll be confirmed in the conclusion, That God blesses those that blesse his people, and curses those that curse them,Signes of love, &c. or laugh at their calamity. And will he not at last put the scourging rod in the fire? Read Ier. 50. v. 17. to this purpose.

Since the Saints are so beloved of Christ the head,Ʋse 5. ought not the mem­bers to love one another? If we did, we would notOur Sa­viour dis­swaded the Seventy from re­joycing overmuch, though their vi­ctory was over Satan immedi­ately. Luc. 10.20. God forbid, says Paul, Gal. 6.14. that I should re­joyce, i. e. chiefly or immode­rately, but in the cress of our Lord Iesus Christ. rejoyce at one anothers ruine; but as Israel, mourne for the losse of our brother Benjamin, Judg. 21.2, 3. saying, Lord, why is it come to passe, that one Tribe (and more) is lost this day in Israel? — If we loved would we not relieve the poor distressed bre­thren? Can we truly say we are Christs, and our purses our own? Are not all our goods put into our hands as stew­ards? Must we not give an account how imployed? 'Tis strange, having a note under Gods own hand (even his word) to disburse to the poor so much, and he would allow of it—that we refuse.— If we should chance lodge our brother a night, 'twere rare. — But as the Jewes formerly said, The first day, a man was Oreach, a guest, [Page 109]the second Toreach, a burden; the third,heaven and salva­tion (not earthly things) are the sub­ject of Saints re­joycings. Barach a runnagate. So we, fish and guesse in three dayes stink. In the pri­mitive time all things were common, some sold their houses for the common good — The Macedonians are com­mended by the apostle for giving them­selves to Christ, and theirs to saints, as need required, 2 Cor. 8.5. we must not (as some do now a dayes) say, all thine is mine and mine my own: but all mine is thine, and thine thy own.

If we loved, we would not so easily jar; let us see the danger of it, and the profit of love: Scylurus his will is com­mon, a bundle of Arrows to his sons; while the Arrows fast together in a bundle, none easily broken; while his sons knit together in brotherly love, all safe; but, dum singuli pugnant, vincun­tur omnes. Twas Cyrus policy in ta­king Babylon; the great rivers running thorow the city, hindered its taking; therefore he cut it out into channels, and then it was even fordable and fea­sable: if love were among us, soon would peace, and then we should see how concordiâ parva crescerent, ut ma­gna jam dilabuntur, small things would increase as now great things grow [Page 110]small.de Clem. lib. 1. cap. 4. Cesars safety (sayes Seneca) was the Romans— Peace—ille ut vin­culum per quod resp. cohaeret, ille spiritus vitalis quem tot millia trahunt: nihil ipsa per se futura nisi onus et praeda, si mens illa imperij subtrahatur; dolentem dicere verum quid vetat? rege incolumi mens omnibus una; Amisso, rupere fidem.

For want of love are wars—hint —caedes, venena, urbium clades, et tota­rum exitia gentium, et principum sub civili hasta capita venalia, et subjecta tectis faces et ingentia spacia regionum hostili flamma re [...]ucentia; aspice tot nobi­lissimarum urbium fundimenta vix nota­bilia, haec ira dejecit. Aspice solitadines per multa millia sine habitatione disertas; has ira exhausil; aspice tot memoriae pro­dito [...] duces, mali exempla fati; alium ira in cubili suo confodit. Sen. de ira, lib 1. cap. 2.— hence wars—murders, poy­son, ruining of Cities, Kingdoms, Nati­ons; hence that Princes heads are unci­villy saleable, Crowns and Scepters trampled under foot (miscenstrue me not, Reader, I am translating Seneca) hence that famous Cities scarce known by their ruines; hence Countreys, Pro­vinces, dispeopled, in a flame. O my na­tive, [Page 111]bleeding countrey,note that every a­greement is not com­mendable, it must be secundum Christum-saints do agree in truth— [...], Ephes. 4.15. o­therwise it is conspi­racy— so all haere­tikes agree (as Pilate and Herod are made friends) against Christ, as Sampsons foxes turn tail to tail to do hurt. Miror qu [...] omnes he­retici inter se dissenti­unt, contra Christum consentiunt. Ireland! the historian said, discord was Venenum in civibus Romanis, poison among them. Love by the psalmist is resembled to Balsam or the precious ointment Psal. 133. which healeth: if love among mi­nisters, we would with the milch kine carry our ark, neither turning to the right hand nor left: if the apostle rebuked the Corinthians, because some said I am of Apollo, I of Cephas or Peter, onely magnifying their own minister, — and asked is Christ divided? would he not if alive, now ask, is Christ torn in pieces? so many men, so many mindes; quot capita, tot opiniones (I had almost said) religiones, deus bone in quae tempora reservasti nos? I am sure there should be one judgement de jure, and one practise or charity, though de facto neither, Jerem. 32.39. I will give them one heart and one way. In Acts 4.32. the multitude was of one heart and one soul: where there are differences in opinion, there needs charity—consi­der all not at the same time nor equally enlightened; consider Christs demean­ure to his disciples in this case, Acts 1. they beleeved Christ should as a tem­porall King restore Israel, he modestly [Page 112]answers, It was not for them to know times and seasons. — Thus he deales with obstinate Thomas; Reach hither thy fingers, — be not faithlesse. — Joh. 20.2.

But what place is this I see, like the Almanacks Anatomy full of piercings? Is this that England the glory of I lands and envy of Continents? Is this that Isle which strangers came to see? A reed shaken with the winde, rather shattered in peeces Poore England, like Rebecca with more then twinnes in her wombe, and whoever prevailes she smarts. Poor England, like a Rock cut and hammered into a Quarry, to dig stones to build up her self in a newer fashion. Poor England, like an Oake cleft asunder with wedges taken out of her own body.

Where's the friendship between fa­milies! the love of brethren! the seamlesse coat of Christ spared by the violent Romane souldiers! Where's the thought of comming from one Adam, and redeemed by one Christ? being one in Christ? Where's the thought of one Lord. [...]. Eph. 4, 5. [...]; one Faith, [...]; one Baptisme, [...]; one hope of salva­tion? Quis talia fando, temperet à— [Page 113]I will summe up all with that of the Poet, never more seasonable—

But disputations may beget know­ledge, (though ofttimes strife) as two flints knockt together, do light. Know, diversities of opinions must be too, to manifest their faith who are approved, I Cor. 11.19. The Lord now doth try his people and prove them, Deut. 13 1. 'Tis partly want of love makes us cen­sure. The Apostles, when Christ told them, one of them should betray him, began to examine and accuse themselves rather then others, every one saying, Is it I? — Not straight, Sure it is Pe­ter, Judas, — Let us (to prevent cen­suring) look upon our own unworthi­nesse — Non videmus id manticae quod in ter go est. — I have read of a people who when they went abroad, did bor­row [Page 114]eyes to see other mens faults; but when they came home, would take out their eyes, lest they should see their own. Somewhat like the fish that be­darkens all the neighbouring water with some spissie vapour which it casts out of its mouth, that it may scape un­found out. So, many private Reformers, like the Lapwing cry, Here 'tis, here 'tis, to wit, the nest of other mens faults, but never come neer their own.

They are fittest to reprove others, who are most free from blame. Otherwise men will certainly say to thee that Proverb, Physitian heale thy self. Are not they only fit to preach Christ, that are in Christ? otherwise they do but tell a story as it were of the East-Indies, which they know not but by hear-say. But a man in Christ, preaches what by experience in himself he knowes. How can others promise liberty, who are themselves the servants of sinne? 2 Pet. 2.19. Yet if the Pharisees, sitting inIf the right and allowed-of Embassa­dor speak, though a wicked man, heare the embas­sage. Moses chaire, bid me do this or that [Page 115](if good) I'le do it — If the water be good, whether the pipe be lead or silver, it shall be all one, I le drink it. Some preach Christ out of envy, — yet since Christ is preached, the Apostle does rejoyce.

If we loved,* Note. Alencis af­firms, that Christ gave Judas the Sacra­ment, (though the opini­on is not generally received) because he would use all the meanes of salvation to win him we would pray for one another. 'Tis a sinne for a Minister to forbeare. See 1 Sam. 12.23. God forbid, sayes Samuel, that I should sinne against God in ceasing to pray for you. — Some­times God forbids to pray, as Ier. 14.11. & Ioh 1. & cap 5. v. 16. to shew, quod aegrè possit remitti, non impossibilitatem; to shew the difficulty to prevaile with God to pardon such great sinnes and sinners, not the impossibility. Israel sinned against God; Moses privately prayes, and the power of faith was such, that Gods hands seem tyed. Let me alone, sayes he, Deut. 9.14. Elias was so powerfull, that one calls him Fraenum coeli, the bridle of heaven. I know it handle as a Schoole point, that if a Minister knew one of his peo­ple to be damn'd, yet he ought to pray for him; for God else might use the Ministers negligence in omitting the means, as the means (secondarily) of his damnation. 'Tis most plain, Ezek. [Page 116]3.18. Remember if by using lawfull means,Prius Om­nes dam. nati quam nati. as prayer — a sinner be convert­ed—God is glorified having a new son; Christ rejoyceth to see the work of redemption go forward, the holy Ghost has a new temple, the Angels a new charge, the Church comforted and strengthened by the prayers of the new convert; therefore pray— 1 Ile fal upon some more particular uses.

Christs beloved are intituled to the 2 creatures through him, which are per­chance usurped by the wicked;The wic­ked have the good things of this world (the ra­ther be­cause no part in the world to come.) de facto, but per­chance as Tyrants and Usur­pers, de jure. all are your—1 Cor. 3.22. ye being mine.

Christs are never wholly dead in sin; they may be a sleep as David and Pe­ter, but Nathan awakes the one, the Cock the other; a man dead in sin is like Lazarus in his grave, needs a Christ, the resurrection and the life, to quicken him: the Church in the Canticles con­fesses the truth hereof, I sleep, but my heart waketh, 5.2. A man asleep in sin by the preaching of the word may be awakened, his heart (even in his sin) being towards his God, as Asas 2 Chr. 15.17. though the high places not re­moved —Why's this thrown into the kings dish, if they had not a great stroke in matters of religion? Dr. Andrews.

The effect of Christs love is true re­pentance: not to hang down the head 3 like a bullrush for a day, to whine with Saul for an hour, and after ask counsell of a witch; to mourn and humble ones self with Ahab for a while, and return like the dog to the vomit; to be zealous with Jehu for a space (as a reformer) and to worship the calves at Dan and Bethel; to be intentive as Herod to John, —and after give away his head; to tremble as Felix momento turbenis, to turn beleever because others did, as Magus, and then offer money to buy the Spirit, is nothing worth; do not the Heathen, the Scribes and Pharisees do more? yet your righteousnesse must exceed—the wicked may have grace (but not sanctified) and seem for a time more eager then the righteous: he that has some fits of an ague (though naturally cold) is hotter for the pre­sent then one naturally hot: perse­verance to the end is the blessing of Christ, not as Iudas, Magus, Demas. —Christ gives his grace to repent of every sin; the smallest chink in a ship may endanger it, repent of thy bosome sinne; thy Dalilah, Herodias—God will be Alexander or Nemo.

4 Christ sends afflictions out of love: the wounded party, though he know the sharpnesse of the Chyrurgions in­strument and smarting salves to be ap­plied, yet seeks to be drest and launced; since Christs afflicting hand is for good, be patient — by sin men forfeit all, life and goods — the wages of sin, Death —God is mercifull and loving, sparing the life, and sequestering onely the outward estate: is not the life more then raiment? he that gave the life, will with it give all things necessary, yea though his people were in the wilder­nesse, Hos. 2.14. He can provide a ta­ble in the wildernesse.

Christ's also suffer, to be conformable to him their head, who was vir dolo­rum, a man of sorrow.

5 Thou hast had many temporall & spi­rituall blessings; imploy them to Christs honour, hide them not in a napkin, lest thou be brought to account: To whom much is given, of them much is required.

6 Where Christ loves, he begets some­what like himself: Amor semper habet quid sui simile—

Quest. Has every member and every beloved of Christ grace as he?

Ans. According to order they have; [Page 119]yet thousands of children saved, in whom grace not so apparent as in pro­mise. 2 Suppose the thief on the crosse had died without confession, yet elect­ed, and (gravidus erat operibus) great with good works, was safe. 3 Divers may be justified, and therefore elected and saved, yet die before visible appea­rance of faith; sed haec obiter.

Then hate sin, O beloved; it ill be­comes 7 any; least a Saint: Christ takes sin at their hands, as Caesar wounds from him of whom he meritted better usage with [...] Sin is the sword that put our Saviour to death; hate that sword that slew thy dearest friend; consider sins odiousnesse, com­pared to the vomit of a dog, the men­struous cloth, the mire of the street in which the sow wallows: do not live as Heathen under the name of Christians, Muta nomen, vel age fortius. Let not Christ be wounded in the house of his friends: never more pretences for Christ then now; if the wine good, what need so great a bush? cur pudeat nos dicere, quod non pudeat hos facere? Bishop Jewel. Contemn the world: sine mundum va­dere ut vult, sayes Luther, thou art not of the world. Say to it as Diogenes to [Page 120]his servant Manes (in Seneca) which run away from him (as the world will serve thee in time of trouble) turpe esset Manen posse vivere sine Diogene, Diogenem non posse vivere sine Mane: If thou canst live without me, Ise strive to live without (serving) thee: think not of husks being converted, think of thy joy and spirituall food of comfort; — since thy coming home by repent­ance, say as the Father, I have wanted my sweets too long already: remem­ber how the Father fetcht thee home being a great way off in sin; he went not softly but ran, not a step or two, but quite to meet, did not barely bid wel­come, but fell upon his neck and kissed him.

8 Run not then back to sin, do not re­texere telam, but remember Lots wife: she became a pillar of salt, which Jose­phus sayes he saw, being after Christs death: why into a pillar of salt? ut te sale condiat, to season thee—

9 Hate sin, thou Gentile and a belee­ver: Christ died for thee; the super­scription was in Hebrew for the Iews, in Greek and Latine (the language of the Gentiles) for thee?

10 Thou O man which continuest in sin, [Page 121]what good is it to thee to hear of Christs love which reacheth thee not? to hear of water in a well and hast not a vessell to draw? even faith; or to hear of Abraham, Isaac aad Jacobs be­ing in heaven, and thou shut out? pre­sume not on mercy, love, or peace; what hast thou to do with them as long as thy rebellion against God (which is witchcraft) and thy sins are so many?

Know, as one thief was saved to 11 teach (us) not to despair—so another was damned, to teach thee, not to pre­sume. Exemplum latronis servati est ad­mirandum, non imitandum: Mane is the devils verb, he bids tarry, time enough to repent; but Manè is Gods adverb, he bids repent—early, in the morning of thy youth: The ancient warriers would not accept an old man into their Army, as unfit for service; when thou knowest not what else to do with thy time and self, art sure of his entertainment? be­cause he accepted one at the eleventh hour (answerable neer to six a clock at night, with us) a time to discharge ser­vants (sayes Mr. Goodwin in his Moses and Aaron) rather then to hire new: are sure of thy repentance and accept­ance at last? Christ loved us, and gave [Page 122]himself for us when in the prime of age (being supposed to be about 33.) de­serves he thy worst? verifie not that of Pamphilius, Cum nemini obtrudi potest itur ad me. God called for the first of all things in the Law, to teach thee to give him thy heart, primum vivens, thy youth and strength; he gave thee all, give not him the worst, even those—dayes wherein thou hast no pleasure, when occasion of sinning doth leave thee, not thou sin.

12 If thou lovest Christ, thou wilt not ea­sily hear his Name blasphemed; a good son or servant will not hear his father or master abused: Do not I hate them that hate thee? sayes the Psalmist.

13 If thou continuest in his love, see thy happinesse hereafter: thou shalt see Christ [...], face to face: or as the apostle, see him as he is, that is, not darkly—as in a glasse, now, but more plainly, & without reflecting upon the Creatures in which he is now, seen—Christs humane nature shall be seen most glorious; but no created na­ture can behold God in full glory, or is capable to comprehend his essence per­fectly, but shal comprehend him to con­tent & satisfaction, though some more, [Page 123]some lesse as buckets cast into the sea, all are full, yet some have more water, o­thers lesse, as the capacity of the vessell is: what manner of love is this? that Christ should die, justifie—giving faith to lay hold on him and eternall life?

Christ has left a letter for us behind 14 him, in which we may see his love to us, our duty to him; keep this letter safe; God has most strangely kept it from ages for thee; slight it not, nor so great Salvation as is in it offered; it is rich enough in it self without humane liter­ature, yet as a handmaid; use it to Divi­nity the queen of knowledge; slight not a pearl though in a dunghill; vero nil ve­rius; Paul himself has quoted a Poet; yet sure here is knowledge enough; search not too deep into the earth for hidden treasure, lest a damp endanger thee, and it — Here in Scripture is co­pia, without which all knowledge is but inopia—which can guide our feet into the way of peace; Nonest attenden­tum quid alij ante nos sece­rint, sed quid chri­stus, qui ante omnes est, facien­dum prae­ceperit. Cyprian. then follow Christ speaking in the word; seek to gain the Apostles spirit to understand the Apo­stles writings; as for Commentaries and Ministers, do not jurare in verba mini­stri; [Page 124]follow them as they follow Christ Jesus, amicus Plato; amicus Aristotelis, sed magis amica veritas, follow none in an errour—Siquid legem sibi dixcrit, nihil contra Zenonis Chrysippive dictum com­mittere, et unius sequi sententiam, non id vitae sed factionis est, sayes Seneca.

Gods word is plain—a light, a lant­horn, God out of love & Justice would not leave his word over dark or diffi­cult, since to guide his people; he has moreover left us an able Commentary, his Spirit. Vas vitreum ut lambimus, sicet pultim attingimus. Take heed of imbracing new Cannons, orders for worship—if they be Scripture (which is full) use Scripture; if not, if an Angel from heaven bring them, let him be ac­cursed.

Plow up, O Lord, the furrows of our hearts by sorrow and contrition for sin, sowe in the incorruptible seed of thy word, water it with the dew of heaven, thy grace from above; make it bring forth fruit in some sixty, in some thirty, in all some, and in some all, to the praise of thy Name, the good of our own souls, the edifying of our brethren, through Jesus Christ our Lord. Amen. [Page 125]

Day-star, bring the day, make no delay; Our Caesar is to come, in his kingdome: ô Saviour bring that day, make no delay.

Even so come Lord Jesu, come quickly.