Vſe 2 Secondly, this poynt is not without its Vſe, for the enemies of the Church;For the enemies of Sion. For, firſt it may be bent AGAINST them by way of terror. Secondly, it may be directed To them by way of counſell.

1. By way of terror.Firſt, I ſay, it may be a ground of terrour AGAINST them, for the wrongs that they offer to the members of Chriſt. Ah poore wretches, are they aware whom they oppoſe! conſider they whom they ſet againſt! they perſecute, wrong, oppugne, them who are the Wife of Chriſt Ieſus, a glorious Bride, whoſe husband is a King; King, not onely by donation from the Father, but alſo by dominion of himſelfe. Meane men (yee know) if they loue their Wiues, will not ſee them wronged if they can helpe it, much leſſe will Kings brooke the iniuries that are offered their Queenes. That treaſon which is ſpoken or plotted againſt them, they take as done to themſelues, and will be revenged for it. And will the King of Kings, that Great Prince, Christ Ieſus, doe leſſe for his Wife▪ the Church? No, no: he paide too deare a price for her, as not to maintaine her cauſe, and avenge her quarrell: and if he vndertakes to defend her, then woe to thoſe that offend her; Better a Mill-ſtone were hanged about their neckes, and they caſt into the middeſt of the Sea.

I remember in the Booke of Ioſhua, how thoſeIoſ. 10.3-26 verſes. fiue Kings were ſerved for Warring againſt the Gibeonites, that were entred into league with Ioſuah; the Captaines trod vpon their neckes, they were hanged vpon fiue trees againſt the Sunne: And will not the greatIoſ. 5.15. Captaine of the Lords Hoſt tread vpon THEIR neckes, and puniſh THEM in his wrath, that ſet againſt thoſe that are entred not onely into league, but alſo into contract with Ieſus, our ſpirituall Ioſuah? Be but a man aIoſ. 9.27. Water-bearer to the Congregation of Iſrael, or aPſal. 84.10. Doore-keeper in the houſe of God, or like Iohn Baptiſt Mat. 11.11. leaſt in the Kingdome of heaven, his wrongs ſhall be righted, his cauſe ſhall be avenged. What became of them that ſet againſt Daniel? were not their bones broken, and their bodies eaten with the teeth of LyonsDan. 6.24.. How fared it with thoſe that bound the three Children, and caſt them into the fiery Furnace? were they not ſcorched to death with the fl • me of the fireChap. 3.22.? Did notAct. 12.23. Lice gnaw out the bowells, and doth not a curſe lie vpon the name of Herod, who murthered Iames, and impriſoned Peter, theIam 1.1. 1 Pet. 1.1. ſervants of the Lord Ieſus Chriſt? What end came Nero vnto, that vnnaturall Monſter, who imbrued his hands in the blood of his owne mother, wife, kindred, and othersSueton in vita Neronis. cap. 34. 35. ; that cruell Lyon, as Paul calls him2 Tim. 4.17., who murthered and maſſacred the poore Chriſtians? If that be true, which is ſtoried of him, his owne ſword did he ſheath in • his owne blood, and became his owne ButcherAuſon de 12. Caeſar Matricida que Nero proprio ſe perculit enſe.. In times of later perſecution amongſt vs, what fearefull endes did thoſe butchers come vnto, that ſlew the Saints. Some had their gutts carried about the ſtreets vpon Bulls hornesFox Martyr: Olog. edit. Anno 1596. Pag. 712. Idem ibid.; others dyed maddePag. 1904. Melanct. chron. l. 11 p. 20. ; others were ſtrucke dead with the immediate hand of God Fox. Mart. 1908. & 1417 as they haue3 Ioh. 9. Diotrephes-like beene prating and inveighing againſt the members of Chriſt, in their Pulpits. And therefore I tell thee, tis dangerous medling againſt the Saints, it is fearefull to flout at them, to backbite them, ſlander them, hate them, deviſe & practiſe miſchiefe againſt them. What? longeſt thou to haue Sions King to breake thee in pieces, and theRevel. 5.5. Lyon of the tribe of Iudah about thy eares? Alas man, if the rage of an earthly King (as Salomon ſpeaketh) be like the roaring of a Lyon Pro. 19.12., what ſhall Chriſt his wrath be againſt his owne and his Brides adverſaries? Is he thinkeſt thou a King onely IN his Church, and To his Church, to rule it by his Word, and guide it by his Spirit, and not as well a King FOR his Church, to auenge the wrongs thou ſhalt dare to offer vnto it? Oh, fond wretch, doe not deceiue thine owne ſoule; Vengeance belongs to him and he will repay.

That therefore I may vſe this point by way of counſell,Deut. 32.35. 2. Part of the vſe to Sions enemies, viz. Counſell or perſwaſion. let me perſwade a little with thee; Doe no wrong to the Church of Chriſt, or any member of the ſame. Remember the charge that the Lord himſelfe giueth; Touch not mine annointed, and doe my Prophets no harme Pſal 105.15.. Touch them not with thy tongue, ſhoote not out bitter words againſt them. Touch them not with thy Pen, frame no bitter writings againſt them; touch them not with thy hand, offer no violence vnto them; touch them not with thy head, invent no ill againſt them. For what ſhall it availe thee to wrong them, when as their husband Chriſt is a King. Motiue 1. Againſt this crueltie the King Chriſt bendes his wiſedome and his power. Ledere ſervos Dei & Chriſti tuis perſecutionibus deſine; quos laeſos vltio divina defendit. Cypr. Tract. contra Demetr. fol. 72. Motiue 2. To wrong the Church is vnequall and vniuſt dealing. 1. With Chriſt himſelfe. A King, I ſay, and therefore wants no wiſedome, but is able to goe beyond thee, beeſt thou as craftie in thy fetches as the Serpent was; A King, I ſay, who wants no power, but is able to confound thee, wert thou as mightie in thy courſes as euer proud Senacherib was: and both his Princely policy, and Kingly potency, ſhall concurre and meete together for thy ruine, rather then his Wife ſhall ſuffer at thy handes any more then what ſhall turne to her eternall well-fare. Is it not a vaine thing for thee to attempt that which both the wiſedome and power of Chriſt oppoſeth it ſelfe againſt?

Beſides, there is little reaſon, nay it is againſt all reaſon, that thou ſhouldeſt doe harme vnto the Saints, for neither doth the Husband nor the Wife giue any iuſt cauſe vnto thee. Firſt, for the husband and King himſelfe. What wrong did he ever doe thee? Hath he ever dealt vnmercifully and cruelly with thee? Is it not by HIS patience that thou art kept out of hell, ſo long agoe, ſo many wayes deſerved by thee? Is it not by HIS goodneſſe and providence, that thou haſt health, libertie, peace, proſperitie, &c? Nay, doth He not in the motions of his Spirit, which thou quencheſt, in the miniſtry of his Word, which thou deſpiſeſt, make moſt free and gracious offers of his owne precious blood, to ſaue thy ſoule from euerlaſting damnation, & ſaued thou mighteſt be, if thine impenitent and vnbeleeuing heart did not reiect and ſet light by theſe offers? Anſwere me, by whom haſt thou, thy beeing, life, and moouing, and euery good thing that thou doeſt enioy? and is this the recompence of his kindneſſe, to abuſe and deſpiſe his Wife, his beloued Wife, and perſecute him in his members? What an vniuſt and vnequall thing is this? What? Muſt HIS Wife of all other in the world, be accounted factious, ſeditious, trouble-States, traytors, that ſpeake againſt Caeſar, not worthy to liue in a Common-wealth, &c? Serueſt thou this King thus indeed for his goodneſſe? Oh iniury moſt horrible, Oh wrong moſt intollerable, which thou wilt neuer be able to anſwere, when he ſhallApoc. 1.7. Mat. 24.30. come in the Clouds to avenge the blood of the Saints.

Againe,2. It is iniuſtice to the Church alſo. As Chriſt himſelfe on his part giues thee no iuſt cauſe to hurt his Church, no more doth ſhee on her part; for what iniury doth ſhee doe thee? Shee refuſeth indeed to run to the ſame exceſſe of ryot with thee. Accounteſt thou this a wrong. In this (if thou hadſt but eyes to ſee) ſhee is more thy friend then thine enemy, becauſe ſhee would not by any bad example hearten and harden thee in the way to damnation; contrarily, by her good example ſhee would allure thee TO, and invre thee IN the way to ſalvation. Beſides, By HER meanes thou doeſt enioy much good. Were it not for HER, thy houſe would be burned over thy head; for when there ſhall ceaſe to be a Church vpon the earth, all things thereon ſhall be melted by fire2 Pet. 3.12.. Many a time doth ſhee confer with her Kingly Spouſe for thy good; ſhee entreateth him (if it be his bleſſed will) to turnr thee from thy ſinnes, to ſaue thee in the heavens; By her prayers ſhee ſtopps many a iudgement from lighting vpon thee, ſhe fetcheth many a bleſſing from heaven for thee. For Gods ſake then be not ſo vniuſt, as to harme thoſe, for whoſe ſake the very world it ſelfe is vpheld & preſerued, and by whoſe meanes thou thy ſelfe doeſt enioy a great deale of good. Nature condemnes iniuſtice againſt the beſt friends. Let me then beſeech thee, (if thou beeſt not altogether inexorable, inflexible) for this cauſe not to offer ſuch iniury to the children of God, ieſt not at them, rayle not vpon them, bend neither thy craft, nor thy crueltie againſt them. Mot. 3. They haue buffettings and temptations enough within, they had need be ſpared and freed from troubles without; Hath thy malice then added to the meaſure of their afflictions? Get thee vpon thy knees for it, powre out the ſongs of complaint againſt thy ſelfe before the Lord fot it, meete her husband the King in the way, make thy peace with him for the abuſes thou haſt offred her his Wife, be not ſayd nay vntill a bill of pacification, and reconciliation be ſealed for thee; purpoſe thou and promiſe him neuer to ſerue him ſo in his members any more; learne to loue them as much as euer thou haſt hated them: and doe this ſpeedily too, leaſt that this great King and Bridegroome of the Church, like aHoſ. 13.7.8. Leopard in the way, and a Beare robbed of her whelpes, riſe vp againſt thee,Pſal. 50.22. teare thee in pieces and there be none to deliuer thee.

Vſe 3 Thirdly, is Chriſt a King? This iuſtly taxeth the folly of a great many in the world,Reproofe of thoſe that neglect an vnion with Chriſt. who care not for, who ſeeke not after, who like not of a matching and marrying with Chriſt Ieſus. He comes vnto vs as a Wooer, in his Word, with his mercies, offring a large ioynture vnto vs in the poſſeſſions of grace here, in the portion of glory hereafter, and faine would he haue entertainment at our handes, but we will none of him; iuſt like Ieruſalem, (againſt whom he takes vp a bill of complaint by S. Luke) I would haue gathered you together as an henne gathereth her chickens vnder her wings, but you would not Luke 17.37.? All the day long ſtretcheth he forth his hand Rom. 10.21. Iſa. 65.2., but we are a gainſaying people. If now and then we afford him a good looke, and a faire word, by hearing a Sermon vpon the Saboth, by receiuing the Sacrament at Eaſter, by a little ſuperficiall attendance vpon his ordinances, (when we are vrged to it) thats all he gets at our hands: To giue him our conſent, to be content to be inuiſibly contracted vnto him, and to forſake all other onely to cleaue to him, this we will not by any meanes grant him, the greateſt number of vs. Oh that ſo roiall a Suter, ſhould be ſo baſely ſerued at the hands of ſuch baſe creatures. Would any poore mans daughter ſerue a rich mans ſonne after ſuch a faſhion? Would a meane ſubiects childe deale thus with a Prince, with a King? Shee would not, except ſhee were a foole, or franticke. Ah fooles then, & vnwiſe that WEE are, to giue this Princely Wooer ſo cold a well-come. Haue we no regard to our owne good? can we not ſee when we are well offred? What? thinke wee that we are well enough, rich enough of our ſelues? Alas we, (Laodicea-like)Apoc. 3.17. are wretched, miſerable, poore, blind, and naked, ſtript and robbed of all the wealth which once we had in our innocent condition; ſo meane, ſo beggerly, that except we get him into vnion with vs, to be our husband, and inrich vs, it had beene good for vs if wee had neuer beene: Why then ſhould we be ſo ſottiſh, ſo enuious to our owne weale, as to reiect thoſe treaties of marriage with himſelfe, that he proffers vs. I gueſſe at the cauſe of this,Cavills of ſome (now a reproouing) that care not for Chriſt. & (I thinke) not amiſſe. We (like to ſome Wiues that loue to play rex, and are loth to be vnder rule) deeme the conditions too ſtrict, which his Spouſe muſt conforme vnto, & this marr's the match. Oh! Oh!1. That he ties to vnreaſonable conditions. Firſt, he requires ſpirituall chaſtitie at our hands. His Wife muſt be a Virgin,Pſal. 45.14. Iſa. 37.22. haue doues eyes, Cant. 1.15. ſingle and ſimple, not to admit of any Mate with him, Ezechiel's Ezech. 23.5. harlot, and Iames hisIam. 4.4. adultereſſe, he cannot away with. That we ſhould part our loue betwixt Mammon and him, him and Belial, him and Satan, he will not tolerate, the whole man muſt be kept chaſt wholly for him: If wee entertaine either ſenſuall pleaſures, or ſinfull profits, as our Paramours, we are no Bride for his fellowſhip.

Secondly, He muſt haue obedience at our handes; a like ſubiection as was impoſed vponGen. 3.16. Eue to her husband, doth he looke for indeed; he tells vs if wee will match with him, our deſire muſt be to him, he muſt rule ouer vs, and of neceſſitie wee muſtPſal. 45.11. reuerence, (that is) be in ſubmiſſion vnto him.

Thirdly, He would haue vsPſal. 45.10. forget our owne people, and our fathers houſe too. Looke as Iſraell muſt forſake her idols which ſhee worſhipped in the time of Pagan idolatryAs Cyrill expounds it. Catech. 7.; as the Gentiles muſt forget and leaue the Iewiſh rites and ceremonies vnder the GoſpellSo Lyranus. ; ſo muſt we forget our old country manners whatſoever Iuſt. Mart. in Dialog. cum Trypho. 〈 in non-Latin alphabet 〉 . Luk. 14.26. . Our teeth muſt not be ſet on edge with the ſoure grapes that our fathers haue eaten. That we ſhould retaine any dregs of the vaine ſuperſtition, or keepe any ſmacke of the vile converſation of our forefathers, that we ſhould follow the euill cvſtomes of euill people amongſt whom we liue, will not he at any hand yeeld vnto: He that forſaketh not father, mother, children, friends, and all for Chriſts ſake; he that preferreth the pleaſing and imitating any of them before him, is not worthy of him. Here is another condition.

There is another yet, which is not the leaſt. They that fellow and follow him, muſt take vp their croſſeLuk. 9.23.: He tells vs the hardeſt in Wooing time: if we be his Diſciples, we ſhall beIo. 15.19.21 Luk. 21.17. hated for his name ſake, ſcoffed at with Iſaac Gen. 21.9. Gal. 4.29., oppreſſed with Iſrael Ex. 5.5.6 &c., accuſed1 Sam. 2.19., hunted1 Sam. c. 24, 26. &c. with Dauid, impriſoned with Ieremy Iere. 32.2., ſtocked with Ioſeph Gen. 39.20., fettered with Paul and Silas Act. 16.23., fed with the bread of affliction with Micha 1 Kin. 22.27, carried into Captivitie with Ezechiel Ezek. 1.1., plunged into the den of Lyons with Daniel Dan. 6.16., fired in the brazen Bull with Antipas See Paraeus in Apoc. 2.13., robbed of goods, ſpoyled of life with Polycarpus Apoc. 2.9.. In a word, perſecuted and oppoſed, & men of ſorrowes with himſelfeIſa. 53.3.. Theſe indeed, are the conditions He tyes his Wife vnto, and theſe things, He propounds vnto vs when he comes a Wooing vs, and hence it is we are ſo loath to be contracted vnto him. Hard termes indeed to meere naturaliſts, who haue no eye to ſee the royaltie of the perſon, nor the recompence of reward that he brings with him: But to a man that hath any ſound iudgement in ſpirituall matters, theſe Articles are eaſie and reaſonable enough, if wee may take the Bridegroomes owne word Mat. 11. laſt. My yoake is eaſie, & my burden light. The cavills quelled. . Let vs examine the caſe a little. Is it more then reaſon, that, a great Prince (making choice of a peaſants daughter to Wife) ſhould requeſt and require a reſervation and preſervation of her chaſtitie, loue, and loyaltie for himſelfe? Muſt Pharaohs daughterSo literally the word reuerence him, importeth. Pſal 45.11. obey Salomon, and is it much for the Church to obey her Salomon, Chriſt Ieſus? To him onely it is meete (ſaith Beza. Paraphraſe vpon Pſal. 45. one) thou ſhouldeſt be ſubiect, as to thy Lord; I would haue thee to know (ſaithIohan. Compenſ ibid. Paraphraſticè. Eſt autem vt ſcias hic rex dominus tuus dignus cuitu in genua prouoluta ſupplex fias. another) that this King thy Lord is worthy to haue bended knees, and a bowing heart. Againe, ſhall Valeria, the wife of Seruius (of whomHier. li 1. adverſus Iovin. one of the Fathers reporteth) not conſent to marry another, ſaying;Seruium ſemper viuere. Seruius my husband liueth ſtill: and ſhall Ieruſalem play the Harlot, ſuffering Egypt, Aſſyria, the world, the Deuill, and corruption toEzek. 23.3. preſſe and bruiſe the teates of her Virginitie; as though her husband Chriſt were quite dead, and without being? Muſt Sarah forſake her owne Country Gen. 12.5., Rachell leaue her fathers familieGen. 31.14., to follow their husbands? and may Sion ſtay in Sodom ſtill, not leaue the rotten errors, & corrupt manners, of her old fathers houſe? May ſhee ſay as the Romaniſts doe at this day, I beleeue as the Church beleeueth, though they know not how the Church beleeues; or as the Libertines doe, We will doe as our fathers haue done, as our neighbours doe, we will play on Sundayes, keepe merry company, loue good fellowſhip, ſuch doe ſo, wee will none of theſe preciſe orders in our families, our fathers neuer taught vs this, nor did this; ſhall ſhee (I ſay) ſay thus? Shall Michol incur the diſpleaſure of Saul 1 Sam. 19.12.17. for Dauids good; and ſhall the Church be loth to beare rebuke for Chriſt his ſake, and flinch backe becauſe of troubles? Is it too hard, for Chriſt to require conſtancie and patience at her hands? What great thing I pray is required, (ſaithMuſc. in Pſal. p. 357. A. Quaeſo quid magni exigitur cum idem coniugi ſuo debeat vxor. one) when euery Wife owes the like to her husband! What want of equitie is in theſe conditions? let any man iudge. Or put caſe theſe termes were vnreaſonable. Yet this husband is an heauenly King (you ſee) and that makes amends for all, lighteneth the burden, and qualifieth the ſeeming tartnes of theſe Articles. But its come to Calvins ſaying;In Pſal. 45. v. 11. Hereupon groweth it, that we be ſo ſtately and proud (we will none of Chriſt) becauſe we conſider not how precious a treaſure God offreth vs in his onely begotten ſonne. If this vnthankefulneſſe letted not, it would not grieue vs after the example of Paul, Phil. 3.8. to account whatſoeuer we ſet moſt ſtore by, to be but dung, and right nought, that Chriſt might enrich vs with his riches. Worthy therefore to be blamed, are all thoſe, who, (becauſe they muſt keepe themſelues chaſt from whooring after their owne pleaſures, and profits, yeeld obedience to Chriſts will▪ ſuffer troubles for his name, renounce their ſuperſtitions and corruptions for his ſake) cannot, will not accept thoſe treaties of communion with himſelfe, which in loue he tendereth vnto them. What ſayd I? Worthy to be blamed? Nay (their contempt of the royaltie of his perſon, and richnes of his portion being conſidered) they are worthy to be excluded from euer hauing ſhare in that excellent GLORY, which he hath prepared for his owne.

Vſe 4 Fourthly, Is Iſraels Spouſe an heauenly King? What reuerent regard and good well-come ought we (then) to afford Gods Miniſters,Exhortation to make much of Levi, who labours in matching vs to Chriſt. who come vnto vs and deale with vs about a Match with Chriſt Ieſus. Wee know what reſpect Rebeccah gaue Eliezer, Abrahams ſervantGen. 24.31.32.33., when hee came vnto HER about a Match with the Patriarch Iſaack his Maſters ſonne: how much made on a Princes meſſenger to a poore mans daughter, about ſuch a matter ſhould be, wee may eaſily coniecture; and ſhall not we account theIſa. 52.7. Rom. 10.15. feete of them beautifull, that bring vnto vs the glad tydings of peace; and that tell vs, that the ſonne of God would faine be married vnto vs? God forbid, but we ſhould. Alas, alas then what an heauie inditement at the day of iudgement, will be brought IN againſt the vnthankfull world, for the bad entertainement that it yeelds vnto the Lords Levites, and labourers in this buſines. We come from the King of heauen, as his Ambaſſadors, we talke with people about this Spouſe, and (according to the talent which the Lord hath lent vs) we acquaint them with the comelines of his feature, the ſtatelines of his perſon, the greatnes of his portion, we direct them how to entertaine him, ſhew them the way how to obtaine him, &c. And yet (lamentable it is to conſider) ſome deride vs, ſome diſgrace vs, and many deale vniuſtly with vs. Men and brethren, what ſhall wee doe? Shall we deſiſt? Hath the Lord taken an oath of vs (as Abraham of his ſervant) that wee ſhall ſeeke out a Wife for his ſonne, and ſhall we deale falſely and faithleſly in our errand? Oh, let vs labour to ioyne ſtill, even heaven and earth, Chriſt and the Church. We haue not our names▪ and offices ofLevi ſignifieth ioyned. Levi for nought. Pray we for a bleſſing vpon our trauaile, asGen. 24.12. Eliezer did; ſhun we not to declare all the counſell of God Act. 20.27., for any by-reſpect whatſoeuer; and then albeit our meſſage be not entertained by All, as we doe deſire, yet a good Rebeccah will make vs well-come for the tydings that we bring her of this heauenly Iſaac, and the comfort wee ſhall reape in this, will countercheck the diſcomforts that may be occaſioned by the contrary. And as for the Egyptian Dames, Philiſtins Dalilahs, daughters of Heth, and wicked ones, who care the leſſe for vs, by how much the more wee vrge them to this Bridegroome; let them liue ſingle from Chriſt if they liſt; one day they will curſe the time, that euer they ſet ſo light by ſo weightie a meſſage, ſo Princely a marriage.

Vſe 5 Fiftly, I may vſe this poynt as a Motiue to ſtirre vp Chriſtians, to ſolicite Chriſt for the good of their brethren,Adviſe to pray for the church in affliction. a part of his Bride, who are vnder the rod, and the flaile, for the Goſpells ſake. His Kingly office, is an argument, that there is neither want of wiſedome, nor defect of power, to bring to nought, the ſubtile policies, and cruell practiſes of thoſe RomiſhThe Ieſuits. blood-hounds, and heatheniſh Atheiſts, who hunt after the ruine of Gods Iſrael. Hauing then ſuch an one to ſpeake to, why ſhould our prayers be either few or cold? Nay, why not more then ordinary in extraordinary times of need? What an heauie caſe is it, that in theIſa. 22.12. day when the Lord calls vs to mourning, to weeping, to baldneſſe, and girding with ſackcloth, there ſhould beVerſ. 13. ioy and gladnes, ſlaying Oxen, and killing ſheepe, eating fleſh and drinking Wine! Oh, that this principle could learne vs better things. Needfull it is (now if euer) for vs that wee ſhould; well it would be with vs, if we would euen importune this Bridegrome for his church, with the Prophet Dauids argument; Thou art my King, O God, command deliverances for Iacob Pſal. 44.4..

Vſe 6 Finally, what a number of ſweet rills doe flow from this fountaine, to comfort and atcheere the children of God.Comfort to the faithfull. Speake thou afflicted Chriſtian, what is it that troubleth thee? The Deuill dogges thee, doth he not? Corruption clogs thee, doth it not? Peradventure thou thinkeſt, thou ſhalt not hold out to the end: It may be the reproches of neighbours, the malice of enemies, the feare of death, and the like, doe diſquiet thee. Well, whatſoever it be that grieueth thee, proue but thou that Chriſt Ieſus hath wooed thee, and won thee to himſelfe, and this poynt will glad thee and comfort thee.

The firſt of theſe points hath two parts. Doct. That Chriſt in loue iuſtifieth his people. 1. That Chriſtians are iuſtified by Chriſt Ieſus alone; 2. That it is from his meere loue: 1. Part of the Doct. proued. That Ieſus is the iuſtifier of the Church, is as euident as can be, as from hence, where the Church calleth him Her bundle of Myrrhe. So out of the writings of the Prophets; My righteous ſeruant ſhall iuſtifie many Iſa. 53.11.. Their righteouſneſſe is of ME, ſaith the Lord Iſa. 54.17.. Is it not the Angell Chriſt, that takes away from Ioſuah (the type of the Church) his filthy garments, that cauſeth his iniquitie to paſſe from him, and clotheth him with change of rayment. Euen with his owne righteouſneſſe, as Zachary ſhewethZach. 3.3.4.? It is plaine alſo out of the writings of the Apoſtle. By the obedience of ONE (meaning Chriſt) ſhall MANY (meaning the Church) be made righteous Rom. 5.19.. He made him ſinne for vs, who knew no ſinne, that we might be made the righteouſneſſe of God in him 2 Cor. 5.21.. If while we ſeeke to be iuſtified by Chriſt, we our ſelues are alſo found ſinners Gal. 2.17., &c. And ſtill the Scripture runnes vpon this, that by Chriſt we are reconciled vnto God, cleanſed from ſinne, redeemed out of the handes of our enemies; He therefore is our Iuſtifier, and none other: not excluding the Father,A caueat. or the holy Ghoſt, who haue a ſtroke in this Worke, as well as the Sonne.

As for that other branch of the poynt,The 2. part of the Doct. proued. that his loue is the ground of this grace, the title Well-beloued, which the church here giueth him, will well carrie it, and els-where the holy Ghoſt confirmes it. By MERCY and truth is iniquitie purged Pro. 16.6., ſaith the Wiſeman. Being iuſtified freely by his GRACE, through the redemption that is in Ieſus Chriſt Rom. 3.24.. That being iuſtified by his GRACE, wee ſhould be made heires according to the hope of eternall life, ſaith the Apoſtle.

Did not Chriſt alone ſatisfie the wrath of the Father?The Reaſon of both the parts of the Doct. together. did He not tread the Wine-preſſe Iſa. 63.3. alone? What earthly man holpe him in his Actiue obedience, to performe, a perfect, complete, and entire, ſeruice to euery iot that the Law requireth? What mortall wight, nay, what creature in heauen or earth ayded him in his Paſſiue obedience; had the whole wrath of the Father, due to the ſinne of man, in full meaſure poured forth vpon him? Speaketh the Prophet of any els but Chriſt when he ſaith,Iſa. 53.5. He was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was vpon him? And would he euer haue vndergone this, endured this, had it not beene for loue? Doubtleſſe, He would not. Very well therefore doth the Church here, to acknowledge her Well beloued to be this Bundle of Myrrhe, and to giue to him,Obiection. Anſw. and his loue alone, the honour of her iuſtification, when as He alone payd the price to purchaſe it; and when as both the paſſion and compaſſion is his owne.

Fide ſola.If any ſhall Obiect, that wee are iuſtified by Faith, or by Faith alone, therefore not wholly, not onely by Chriſt.

It muſt be anſwered, that this is to be vnderſtood in another ſence. Wee are iuſtified by faith, as by an inſtrumentall cauſe; by Chriſt as an efficient and fundamentall. For no more is faith the primary cauſe of my iuſtification, then my hand is the cauſe of the ſupply of my wants, by a piece of money, which the mercy of another furniſheth mee with. That propoſition;Parae ad Heb. p. 460 Solafide, excluduntur vero nō cauſae ſuperiores, gratia Dei & meritum Chriſti, ſed &c. Wee are iuſtified by faith ALONE (a ſpeech much vſed by Orthodoxall Writers) doth not exclude the cauſes of Iuſtification without our ſelues, but it doth include onely butQuotie dicitur, Solafides iuſtificat, oſtenditur ſolamfidē eſſe vnicum argumentum, & vnicam facultatem quâ recipitur iuſtitia Chriſti. Selnec. Tract. 3. de fid. & Sacram. Theſ 1. one facultie in our ſelues, by which alone wee doe apprehend that righteouſneſſe of Chriſt, which the Lord doth impute vnto vs for our Iuſtification. Whereupon, ſaith one; By faith alone, are not excluded ſuperior cauſes, as, the grace of God, the merit of Chriſt, but middle cauſes, which are coyned by hypocrites, as, the ſtrength of free will workes, merits, &c. So that by faith wee are inſtrumentally iuſtified, by the obedience of Chriſt formally, asTom 5 in epiſt. ad Eph p. 83. col. 2. Zanchius ſheweth. For in Iuſtification,Bucer. in iuſtificatione fides nihil dat ſed tantum accipit, & quod accipit, eo ipſo iuſtificamur. Faith giues nothing, but onely receiueth, and what it receiueth, (being Chriſt and his righteouſneſſe) by that very ſame thing are we iuſtified. So that it may very well be affirmed, that faith iuſtifieth alone, and yet be a truth too which (I am in hand withall) that by Chriſt alone wee are iuſtified.

Ʋſe 1 And for currant might this Doctrine goe through all Chriſtendome,Againſt the Papiſts. were it not for Antichriſt, and his Babyloniſh followers, of whom when I thought, there came to mind a wiſe ſpeech of a graueTertull. Apol. p. 815. Niſi homini Deus plaeuerit, deus non erit, homo iam Deo propitiùs eſſe debebit. The Papiſts deny Chriſt to be our alone iuſtifier three wayes. 1. By their blaſphemous Canons. Father to allude to; God ſhould be God, if man would let him, God now belike muſt ſtand to mans curteſie for his ſuperioritie: So may I ſay of the Papiſts; Ieſus ſhould be Ieſus, if they would let him, the ALONE iuſtifier of his people, if THEY would permit him, and belike, He must ſtand to THEIR caruing for the honour of this Worke: For they are very bold to rob him of his glory which he deſerues, and his Bride here giues him, and him alone for this grace. Neither let any ſay, I doe them wrong.

For, firſt of all, doth not the Councell of Trent In Decret. de iuſtif. Can. 10. &, abſolutely lay downe this? If any ſhall affirme, that men are iuſtified by the righteouſneſſe of Chriſt formally, let him be accurſed. And immediately after;Canon. XI. Si quis dixerit homines iuſtificari vel ſola imputatione iuſtitiae Chriſti, &c. 2. By attributing of iuſtification to the dignitie of faith. If any man ſhall ſay, that men are iuſtified either by the imputation of Chriſts righteouſneſſe alone, or that the grace whereby we are iuſtified, is onely the fauour of God, let him be Anathema.

Secondly, doe they not aſcribe Iuſtification to the dignitie of faith? What meanes els that Poſition of theirs; That wee are prepared by faith to ſome meritorious act of loue, which act of loue doth informe faith, and ſo dignifie it, that then the perſon that hath it, deſerueth acceptance at Gods handes. And this Aſſertion, they are very ſtiffe in,Obiect. alledging for it the Apoſtles wordes, To him that beleeueth on him that iuſtifieth the vngodly, is his faith accounted for righteouſneſſe Rom. 4.5. Anſw. , that is (ſay they) God accounts that faith which he findes in a ſinner, ſo worthy thy that it doth deſerue an habite of righteouſneſſe, by which the ſinner may be iuſtified. But (as the Proverbe is) An ill gloſſe corrupteth the Text. For this Expoſition holdes neither with the analogie of faith, nor with the ſcope of the place. Not with the analogie of faith, for it is directly againſt the Scripture, that a man may be a wicked man, and yet haue ſome thing in him worthy of iuſtification. Not with the ſcope of the place; For there the Apoſtles ayme is (being in diſputation about iuſtification) to ſhow, that there is an Antitheſis, or contradiction betwixt the righteouſneſſe of Chriſt, and the righteouſneſſe of a man out of Chriſt; and not to ſhow, that faith informed by charitie, doth by condignitie, merit the iuſtifying of the ſinner in the ſight of God.

3. By maintaining iuſtification by Workes.Thirdly, how peremptorily doe they ſtand for juſtification by Workes, abuſing for their purpoſe many places of Scripture: as,

Obiect. 1 Firſt, that of Iames, Iam. 2.24. Anſw. Yee ſee then how that by workes a man is iuſtified, and not by faith alone; when as (as it is well knowne) the drift of the Apoſtle is there to ſhow, that good workes declare a man to be iuſt before men, and doe not make a man iuſt in the ſight of God.

Obiect. 2 Secondly, they bring in that of the Pſalmiſt, Pſal. 18.20.24.Anſw. The Lord rewarded me according to my righteouſneſſe, and according to the cleanneſſe of my handes hath he recompenced mee. But alas, to little purpoſe; For the Prophet in that place, as ſome obſerue, doth not ſpeake of iuſtification, butCertum eſt Dauidem hoc Pſalmo, nihil aliud canere de Deo, quā quòd per illum liberatus fit ab hoſtibus &c. Muſcul, ad loc. onely of the deliverance that God gaue him out of the hands of his enemies; which deliuerance alſo, he doth not attribute to the merit of his owne righteouſneſſe; (For that he diſclaimes, verſ. 19. ſaying; He deliuered me, becauſe he had a FAVOVR vnto me) but onely he acknowledgeth, that that deliverance was a teſtimony of his integritie, how naught and vniuſt ſoeuer his enemies falſely accounted and accuſed him to be.

Many of the like places doe they thus abuſe; abuſe (I ſay) and whither I ſpeake right or no, I appeale not onely to St Paul, whoſe drift is in the fiue firſt Chapters of the Epiſtle to the Romanes, to ouerthrow iuſtification by Workes; but alſo to one of their owneAquin, Super Gal. c. 3. Lec 4. Opera non ſunt cauſa quod aliquis ſit iuſtus apud Deum, &c. Doctors, whoſe very wordes are theſe; Workes are not the cauſe that any man is righteous before God, but rather they are the fruits and declarations of righteouſneſſe. And indeed how can we be iuſtified by workes, when as by the confeſſion of the PapiſtsCaiet, in epiſt. ad Roman. c. 3. fol. 10. themſelues; the righteouſneſſe of Workes cannot blot out ſinnes, but leaues a man in the ſame. Thus while the Papiſts doe partly curſe thoſe that hold juſtification by the free mercy of God, and partly aſcribe it to the dignitie of Faith, and partly to the merit of good Workes, doe they not rob Chriſt of that praiſe which his great kindneſſe in iuſtifying a poore ſinner doth deſerue? Dealing with this bundle of ſpirituall Myrrhe, as ſomePetrus de la Primaud. Franc. Acad. part. 3. c. 69. report the Arabian followers of Mahomet to deale with that corporall Myrrhe, which they bring to Alexandria to ſell, vſing a thouſand deceits to ſophiſticate it, and gull Chriſtians with it, that buy it. So they (I ſay) adulterate this precious Doctrine with their owne deceipts and deuices, and would thruſt it for good ware, and ſound vpon the common ſort; But I pray God, they may neuer haue any vent for ſuch deceitfull Myrrhe, and counterfeit righteouſneſſe amongſt vs. I am ſure, the Church entertaines no ſuch ſtuffe here; but ſpeakes all to the commendation of her Beloued, admitting of no Myrrhe, no righteouſneſſe, but his owne, to prayſe him, and to commend by. But to leaue them as confuted, let vs come to our ſelues.

Ʋſe 2 I would to God, there were not ſome Popiſh Proteſtants amongſt our ſelues, who muſt haue ſome perfume in Natures garden to ſmell on, ſome naturall or morall plant of their owne, to put into this Bundle, to mingle with Chriſts righteouſneſſe, to iuſtifie them in the ſight of God. Some good deſires, deedes, devotions, which they much brag off, and ſtand vpon, for which God is forſooth bound to accept them, and to like of them. To whom I may ſay truely, as Elihu in another caſe to Iob; Behold, in THIS thou art not iuſt Iob 33.12.. It may be thou art of a gentle nature, of a curteous behauiour, ſomewhat diſpoſed to liberalitie out of a vaine-glorious humour, canſt not away with the company of the prodigall; muſt God of neceſſitie iuſtifie thee, like of thee for theſe things? Yes, that he muſt, and doth too, I would be ſorry els; I am ſure, he would not like of me, if I ſhould ſwill, and curſe, and ſteale, and quarrell, &c. thats true; for he cannot away with theſe groſſe euills; the committers of them are abominable vnto him. Yet notwithſtanding, to conclude, that thy morall vertues can iuſtifie thee before him, is little differing from plaine Popery. And I tell thee in ſtanding vpon this thou doeſt Papiſt-like rob Chriſt of his glory, and deny him that prayſe which the members of the Church doe here giue him, as his due in this Text. They ſay not here, A bundle of Myrrhe is my Well-beloued, and my Spikenard vnto me, but my Well-beloued alone. They acknowledge all in the matter of juſtification, to come from Chriſt Ieſus, iſſuing and ſpringing from the fountaine of his free loue. They know, that the beſt righteouſneſſe in themſelues is (as the Prophet ſpeaketh) as an vncleane thing, and filthy rags Iſa. 64.6.: and that in the beſt actions they doe, if their imperfections be not couered in Chriſt, and ſweetned with the Myrrhe of his righteouſneſſe, there is more cauſe of damnation to be found in them then ſaluation. It is by grace that wee are iuſtified, not by Workes. The very faithfull themſelues pleaſe God no otherwiſe then in Chriſt. Neither their loue, nor faith, nor good fruites, can for the dignitie of the ſame, deſerue abſolution before Gods tribunall. Now then if the graces that are inwardly wrought, and the Workes that doe outwardly appeare in beleevers themſelues, can procure no further acceptance at Gods handes, then their perſons ſtand iuſtified, and their ſinnes acquitted before GOD in Chriſt, then queſtionles (as God once told the idolatrous Iſraelites) neither thy Workes, nor thy righteouſneſſe will profit thee Iſa. 57.12., to iuſtification, that art but carnall, but ciuill. That then I may ceaſe to confute thee, & be a counſeller vnto thee, Vſe 3. Exhortation to diſclaime our owne righteouſnes. let me exhort thee, willingly to giue the Well beloued of the Church, the glory of this grace alone. Mingle not thy righteouſneſſe with his in the matter of iuſtification; ſuch a mixture, ſuch a compoſition ſtinkes before the Lord. I finde in the oldExod. 30.34.35.38. Law, how that the Lord commanded Moſes to make a ſweete perfume of Stacte, Onicha, Galbanum, and Franckinſence, and to temper it after the art of an Apothecary, holy and pure. Concerning which, he threatned that whoſoeuer ſhould preſume to make the like, to ſmell thereto, that ſoule ſhould be cut off from the Lords people. And hath the Father commanded a greater then Moſes, euen his onely begotten Sonne, to temper an exact and moſt pure perfume of his owne righteouſneſſe and obedience for the Father to ſmell on, that he might be pacified with the Elect, for the Elect to ſmell on, that they might be iuſt before GOD. And ſhall mortall, ſinfull, man (contrary to Gods charge) preſume to compoſe the like, out of his owne righteouſnes, and yet the Lord endure it, reckon that perſon amongſt the number of his owne people? No, no. The ciuilleſt perſon that liues vnder the cope of heauen, ſhall greatly diſpleaſe the Lord, if he preſumes to offer it. Didſt thou equall, nay excell the moſt vertuous moraliſts that euer were, in iuſtice, temperance, magnanimitie, affabilitie, and the like, yet thou muſt eſteeme all theſe as nought in compariſon of the righteouſneſſe of Chriſt crucified. Learne therefore, learne, I beſeech thee, to diſclaime thine owne righteouſneſſe; Shuffle, oh ſhuffle not in the merit, the dignitie of any good deedes, or deſires of thine owne, into this bundle, leaſt like the mixture of Opocalpaſum with Myrrhe, it proue deadly to thy ſoule, as that to the body As Mathiolus cites it out of Galen. Opocalpaſum exitiale eſt, multoſ que nos ſorte quadam vidimus noſtrae aetatis de curſu mori quòd inſcij Myrrham, cui Opocalpaſum admiſtum erat, aſſumpſiſſent. Mathio. Comment. in Dioſ. li. 1. c. 67. Pag. 77. : and thou neuer ſmell the ſweetneſſe of the ſame, in aſſurance thou art iuſtified, to thy conſolation here, and ſalvation hereafter.

Now to the end thou mayeſt learne to diſclaime thine owne righteouſneſſe indeede. This threefold Meditation will be very availeable.

Three meditations, to further vs in diſclaiming our owne righteouſneſſe.Firſt, that mans righteouſneſſe, cannot acquit him, diſcharge him, before the Iudge.

Secondly, that it breaketh euery way, that it can fulfill no way the Law of God perfectly, and entirely; it omitteth much good, it committeth much euill, that good which it doth, it doth not aright, that euill which it eſcheweth, is eſchewed for by-reſpects.

Thirdly, Meditate, that the worthieſt and holieſt of the Saints of God, haue cryed out of it, neuer looked to be iuſtified by it. As Dauid; In ſinne Lord hath my Mother conceiued me Pſal. 51.5.: and Iob; The Angels are vncleane before thee, how much more abhominable is man that is borne of a woman Iob 15.15.16.. And Paul; I know that in me, that is, in my fleſh dwelleth no good thing Rom. 7.18..

Theſe three things, I ſay, feriouſly and wiſely thought of, and pauſed vpon, will much further thee to thinke meanely of thine owne righteouſneſſe, beeſt thou neuer ſo ciuill: Wilt thou know how? I will ſhow thee. The firſt Meditation, will driue thee to ſpeake thus betwixt God and thy ſoule; Good Lord, cannot all my righteouſneſſe cleere me before thy Tribunall? notwithſtanding my ciuilitie, my fidelitie in keeping my word, my gentlenes of nature, my abſtaining from the groſſe, and enormious vices of the times, doe I not ſtand diſcharged before thee the moſt vpright and vnpartiall Iudge? Lord, why ſhould I then ſtand vpon my righteouſneſſe? Oh, cauſe me to abhorre my ſelfe in duſt and aſhes.

The ſecond Meditation, will driue thee to this? What? and for all my righteouſnes, doe I breake thy Law, tranſgreſſe thy Commandements, in the omiſſion of good, in the commiſſion of euill, in the doing of good, and forſaking of euill, after a wrong manner? Lord, I perceiue then by this, that I cannot be iuſtified in thy ſight by my ſelfe; when as that righteouſneſſe which iuſtifieth before thee, muſt performe an exact obedience to thy most righteous Law, without ſweruing one iot from the ſame.

The third Meditation will, by the grace of God, worke, in ſome ſuch wiſe, with thee as this is; Lord, haue the beſt that euer were cryed out of their owne filthineſſe, complained of their natiue vilenes, denied their owne righteouſneſſe? and ſhall I be puffed vp with an opinion of mine owne worth? Did ſo holy a man as Dauid was, ſo patient a man as Iob was, ſo good a man as Paul was, caſt downe their crownes before the Lambe, acknowledge that in themſelues was nothing but ſinne, no cleanenes, no good thing? and ſhall I, a vile creature, farre inferiour to the leaſt of them, ſtand vpon my patience, my honeſtie, my goodneſſe? Lord, let it be farre from me, &c. And when theſe Meditations haue brought thee to this paſſe, produced theſe effects; tell me whither then it can be poſſible for thee, to ſing any Song but this, in regard of thy iuſtification; None but Chriſt, none but Chriſt: His righteouſneſſe, his righteouſneſſe alone, to diſcharge me before the Iudge, to fulfill the Law for me, to cure my ſpirituall ſickenes, to couer my naturall filthineſſe.

If theſe Meditations were but duely made vſe of by our ciuill Iustitiarians themſelues, they would vaile the Bonet, come downe a peg lower in their owne conceits, and runne altogether out of the garden of nature, into the garden of grace for this Myrrhe, and depend vpon Gods loue alone in Chriſt Ieſus for their iuſtification. But alas, alas, they meditate not vpon this, and hence it is, that they ſtand ſo much vpon their owne worthines, that the righteouſnes of Chriſt, is neither thought on, nor ſought for, by them, as it ſhould be.

Ʋſe 4 Laſtly, is Chriſt the alone Iuſtifier of the Church, and is his free grace, the ground of it?Adviſe to Beleeuers, to be thankefull to their Iuſtifier. how thankefull then ought this to perſwade Beleevers to be, and how carefull to ſing ſuch a Song as the Church here doth to the prayſe of their Well-beloued. We vſe to ſay, a Noſegay is worth thankes, eſpecially, when it is giuen by a louer, as a token of loue; and is not this bundle, this bunch of Myrrhe, Chriſt his righteouſneſſe, worthy of praiſes, being giuen by him as a ſpeciall token of his fauour, to poore, miſerable, and ſinfull creatures? Did theLuk. 17.16. tenth Leper, returne thankes for the cleanſing of his body, and wilt not thou, whom Chriſt hath choſen as one out of ten, yea, of twentie, to purge thy ſoule, returne glory to his name? Mary Magdalen Luk. 7.47. loued Chriſt much, after He had forgiuen her much: Dauid reſolu'd with himſelfe, that, on condition the Lord according to the multitude of his mercies, would doe away his iniquities, and purge him with Hyſop, which was an Embleme of his cleanſing, and cloathing with Chriſts righteouſneſſe, his tongue ſhould ſing aloud of his righteouſneſſe Pſal. 51.2.7.14. verſes..

It is reported of Alexander, ſirnamed, The Great, that he acknowledged himſelfe to owe more to Ariſtotle his Maſter, then to Philip his Father, becauſe, from his Maſter he receiued his Well being, whereas from his Father he had but his naturall being Pet. Mart. in lib. 1. Ethic. Ariſt. p. 5. . In like manner (I dare boldly ſay) thou that art a true Chriſtian, oweſt more to Chriſt thy Maſter, yea, thy elder brother, for giuing thee through the merit of his owne righteouſneſſe, a ſpirituall being in grace, then to thy naturall Father or Mother, by whom thou haſt thy being in nature. Oh, therefore (owing ſo much) pay him much, I meane, loue him much, be much thankefull vnto him for this his kindneſſe. Let thy thankefulneſſe to him know no limits; ſet no bounds to thy obedience; let not much water quench the flame of thy loue, thy zeale; let not the very fire it ſelfe deterre thee, ſcare thee, from ſacrifice, from his ſeruice. Propoſe the bleſſed Martyrs for thy patterne. The ſweetneſſe of this bundle haue ſo affected them, that rather then they would any way ſhow themſelues vngratefull, they haue not ſpared to be prodigall of their very liues. Take, oh take then, the cup of ſaluation, and bleſſe his holy name, vow ſeruice, vow obedience to him, vnto the very death; for his free mercy, in iuſtifying of thee, requires no leſſe, deſerues no leſſe at thy hands. Leauing this, I come now to the next poynt; which is

That as Chriſt alone is the Iuſtifier of the Church, Doct. ſo the Church alone is iuſtified by Chriſt. The true Church alone is iuſtified by Chriſt. Iuſtification is a benefit belonging onely to the true members of the Church, and to none elſe. TO MEE, in my Text, implies as much; To me the Church alone, not to you daughters of Ieruſalem, Except you be Eloct. not to you aliants and ſtrangers to the Common-wealth of Iſraell is my Beloued a bundle of Myrrhe, a bringer of righteouſneſſe. Aske Paul, whom he ſpeakes of, when he ſaith; In grace HE (that is God) hath made VS accepted in the Beloued Ephe. 1.6.; (that is, iuſtified through Chriſt) and he will anſwere, that he meaneth VS, who are choſen in Christ, before the foundation of the world; VS, who are predeſtinated to the adoption of children Verſes 4.5.; intimating, none to be capable of iuſtification but ſuch. The ſame thing, the ſame Apoſtle proueth in the eight of the Romanes; Whom he predeſtinated, them alſo he called, and whom he called, them alſo he iustified Rom. 8.30.. Now who are predeſtinated, who are the called of God, but the members of the Church?Verſ. 3. Who ſhall lay any thing to the charge of Gods Elect? It is God that iuſtifieth, that is, it is God that iustifieth the Elect Zanch. ad Eph. c. 2. p. 8. Tom. 5. i. e. Electosfolos.. Methinkes, that of S. Iohn in his Reuelation, is very fit for this purpoſe, where he ſaith, not that he ſaw the Apoc. 13.1. BEAST with ſeauen heades, and ten hornes (that is, the enemies of the Church, who vſe their wit and authoritie againſt it) cloathed with the Sunne, that is, with Chriſts righteouſneſſe, but aApoc. 12.1. WOMAN ſo cloathed, that is, the Church alone, or the company of the faithfull.

Reaſon. The reaſon is plaine, for faith which apprehendeth juſtification by Chriſt, is a gift proper and peculiar to the Church, and none elſe, for which cauſe it is ſtiled, The faith of Gods ELECT Tit. 1.1.. Now if none haue faith but the Church, then it muſt needes follow, that none are iuſtified, but the members of the Church.

How full of terror is this truth, vnto all thoſe that are out of the Church, I meane, not onely thoſe who ſtand ſunning themſelues in the Church-yard, that ſit ſwilling in Alehouſes, fulfilling their fleſhly pleaſures, following their worldly profits, while the Word is Preaching, and people are praying vpon the LORDS day. I meane (I ſay) not onely them, who are thus out of the materiall Temple, which is made of Bricke and StoneAnd yet I include them alſo, for right Chriſtians dare not doe as they doe., but alſo all others, that are no true members of Chriſts mysticall body, who, though they heare the Word, receiue the Sacraments, &c. yet are voyde of ſauing grace, are no ſpirituall ſtones of the ſpirituall building, noCant. 1.17. Cedar beames in Gods houſe, that is, noFor Cedar was vſed in cleanſing, Levit. 14. Notes of the falſe Church: Propounded by the way, to ſhew whom this terror belongs to. purified, no ſanctified ones in Gods familie. To all of them, to euery one of them, here is (I ſay) a ground of terrour. For (ah poore creatures) they are not iuſtified, they haue no ſhare in, no benefit by, the righteouſneſſe of Christ. This bundle belongs not to them; It is peculiar to thoſe whom they (for their Religions-ſake) hate, ſcorne, and maligne. It appertaines not to thoſe daughters of Ieruſalem, ſpoken of in the fift verſe of this Chapter, who ſeeme to be of the Church, who brag they are of the Iſraell of God, and yet are not.1. Particular loue of falſe teaching and teachers. Thou therefore that delighteſt in falſe Doctrine, and caſteſt the Word of God behind thy backe Ier. 8.9.; thou that with Ahab, hadſt rather heare an hundred falſe Prophets, then one ſound Michaiah 1 King. 22.; and with Ieroboam 1 Kin. 13.4., wilt not hearken to the faithfull meſſengers of the Lord of Hoſts;2. Neutralitie in religion. thou that with the ſame Ieroboam 1 Kin 12.28.29., art readie to change thy Religion, and manner of worſhip, inſtituted by God himſelfe;3. Defence and ripnes of ſinne. thou that with the people in Ieremies time, wilt palliate and defend thy ſinnes, profeſſing thou walkeſt not after Balaim, when as yet the Lord ſees thy abhomination in the Valley Ier. 2.23., being pure in thine owne eyes, when as yet thou art not cleanſed from thy wickedneſſe Prov. 30.12.;4. Blaſphemy. thou that with the couetous, whom Dauid ſpeakes of,Pſal. 10.3. bleſſeſt thy ſelfe and blaſphemeſt God, and with Goliah, 1 Sam. 17.9.10. curſest God and his people:5. Contempt of authoritie. Thou that with the ſonnes of Belial 1 Sam. 10.25, contemneſt the powers that be ordained of God:6. Vaine confidence. Thou that truſteſt with Goliah 1 Sam. 17.45., in thy ſword and buckler; with the wicked of Dauids time, in thePſal. 49.6. Pſal. 52.7. multitude of thy riches; with theIſa. 43.14. Chaldeans, in the treaſures thy ſhippes bring in by Sea; with the old Iſraelites, in thy pleaſant pictures Iſa. 2.16., that is, in thy houſhold furniture and richesSo Scultet. expounds pleaſant pictures.:7. Hypocriticalnes. Thou that canſt the Art of diſſembling, hauing Butter in thy mouth, and warre in thy heart Pſal. 55.21.; that canſt bleſſe with thy mouth, but curſe with thy heart Pſal. 62.4.:8. Loue to & defence of bad company. Thou that louect the company of the vngodly Pſal. 1.1.2., and magnifiest the wicked, which forſake the Law Pro. 28.4.:9. Malice to the Saints. Thou that with the enemies of Gods Iſrael, treadeſt downe the inheritance of the Lord Iſa. 63.18., circumventing them as the Sodomites did Lots houſeGen. 19., ſpreading Net; for their feet Pſal. 140., reioycing at their hurt Pſal. 35.15., drawing out the ſword, & bending the bow, that thou maieſt ſuddenly hit them that are vpright in heart Pſal. 37.14.32.:10 Carnall ſecuritie. Thou (finally) that art at eaſe in Sion, drowned in the depth of carnall ſecuritie, thinking thou ſhalt neuer be remoued Pſal. 10.6.; who haſt made a couenant with death, and art with hell at agreement, thinking that when the ouer flowing ſcourge ſhall paſſe through, it ſhall not touch thee, and ſo making lies thy refuge, and vnderfalſhood hiding thy ſelfe Iſa. 28.15.: Thou, I ſay, that carrieſt of all theſe, or any of theſe blacke brandes of the falſe Church, theſe non euidences of the true Church, heare thou this word of terror, thou art not iuſtified by the Lord Ieſus and not to be iuſtified by him, deſperate and fearefull muſt thy condition needes be: yea, ſo fearefull, that neither can my capacitie reach it, nor my tongue relate it. For beſides the abſence of thoſe admirable ſoule rauiſhing effects, ſpringing from iuſtification, which thou ſhalt reade off afterwardsPage. 67., it is an argument of Gods diſpleaſure conceiued againſt thee, it doth prognoſticate, wrath abiding for thee: inſomuch, that if the Beloued of the Church, be not this bundle of Myrrhe, TO THEE, TO ME, and become our Righteouſneſſe, the ſtinch of our ſinnes, will daily prouoke the Lord; the ſmell of our courſes, will daily diſtaſt him; the ſauour of our very Sacrifices, are a burthen vnto him: neither are our ſinnes remitted, nor our ſutes receiued, nor our perſons reſpected, nor our good deedes rewarded, nor can our ſoules (if wee ſo continue) be eternally ſaued. Iudge thou then whither this poynt (as ſweete as it is to the godly) doth not bring (if thou beeſt not altogether hopeleſſe and helpeleſſe) a ſound of terror to thy eares: and oh, that it might but be a meane to produce an holy trembling in thy ſoule, vpon the thought of thy great miſery.

Ʋſe 2 Secondly, this is not ſo terrible to the wicked, but it is as comfortable to the godly. Is it their peculiar to be iuſtified by Chriſt? Doe they alone participate of that righteouſneſſe, which many thouſands in the world, neither haue, nor are like to haue, any ſhare in? What bountie, what loue is this from Chriſt to them? Myrrhe it ſelfe ſhould not more refreſh the ſmell, then the conſideration of this accheere their ſoule. And accheere them it doth at ſometime or other, let the Deuill doe his worſt, as the next Doctrine ſhall declare, which without any longer delay, I come vnto: And this it is:

That as the Church alone is capable of Chriſts righteouſnes, Doct. Chriſtians alone haue the ioy of iuſtification. ſo ſhee onely is ſenſible of the ſweetneſſe of the ſame. Onely Beleeuers doe truely reioyce in the aſſurance of free iuſtification by Chriſt. What ſaith Dauid to this purpoſe? The RIGHTEOVS ſhall be glad in the Lord, and all the VPRIGHT in heart ſhall glory Pſal. 64.10. What ſaith the Prophet Eſay alſo? The RANSOMED of the Lord ſhall returne, and come to Sion with Songes, THEY ſhall obtaine ioy and gladneſſe, and ſorrow and ſighing ſhall flie away Iſa. 35.10.. Againe, My SERVANTS ſhall reioyce, my ſervants ſhall ſing for ioy of heart. I create IERVSALEM a reioycing, and HER people a ioy Iſa 65.14.15.18.. Of whom ſpeakes the Church when ſhe ſaith; We will be glad in the Lord, and reioyce in his ſaluation Iſa 25.9.; I will greatly reioyce in the Lord, my ſoule ſhall be ioyfull in my God, for he hath cloathed me with the garments of ſalvation, he hath couered me with the robes of righteouſneſſe Iſa. 61.10.. Of whom (I ſay) ſpeakes the Church there, but of her ſelfe? I confeſſe that literally thoſe ſpeeches of the Prophet, are to be referred to the reioycing of the Iewes at their returne from captiuitie. But myſtically they are to be interpreted, of the ioy which beleeuers alone conceiue vpon their returne from ſpirituall bondage, and vpon their iuſtification by the merits of Chriſt, and free mercy of the Almightie. Wherefore it was not without cauſe, that Chriſt ſayd to the Man ſicke of the Palſey; Sonne, be of good cheare, thy ſinnes are forgiven thee Mat. 9.2.. And Elihu in Iob; He that can ſay, I haue found a Ranſome (eſpecially ſuch as Chriſts righteouſneſſe hath procured) ſhall ſee Gods face with ioy Iob. 33.24. 6. compared • ogether..

Reaſ. 1 That which was the ground of the former poynt, may be the firſt ground of this alſo. Chriſtians onely haue faith. Now faith is not onely an Hand, to plucke this Myrrhe, the meanes to apprehend the righteouſneſſe of Chriſt, that it may become ours; but alſo it is the Noſtrills, to ſmell the ſweetneſſe of this Myrrhe: Looke as the noſtrills doe conuey ſweete odours to the braine, to refreſh the animall ſpirits, which are there, ſo doth faith conuey the aſſurance of iuſtification, to the rauiſhing, and delighting of the ſoule. If the Church alone then hath the noſtrills of faith, no wonder is it, if ſhee alone be ſenſible of the ſweetneſſe of Chriſts righteouſneſſe.

Reaſ. 2 Secondly, Chriſt Ieſus onely lodgeth and dwelleth in them, whom he hath iuſtified, but where Chriſt lodgeth, there muſt needes be great ioy.Nonne videis cum amicū lomi quiſpiam • ccipit quom • raeſe ferat • atitiam? &c. • hryſ. in Iohan. • . 1. Hom. 19. Doe you not ſee if a man doth but receiue an ordinary friend into his houſe, how ioyfull he is? how much more joyfull then muſt wee conceiue them to be, who haue teſtimony in their conſciences, that the Lord of glory hath come in by their gates, and taken vp his lodging in their ſoules?

Vſe 1 As the former, ſo this Doctrine alſo ſerues, 1. to lay open the miſerable and wretched eſtate of all carnall and vnregenerate ones, who are no members of the true Church. For no ſound ioy belongs vnto them. Their abundance of wealth, their places of honour, their great friends, their merry companions, &c. may peradventure giue them ſome kind of contentment and delight, but alas, it is but for a moment, andNam que mal • quanquam interdū gauder • videtur: Aeſti • at ipſe tamen medijs vt ſtro • gylos vndis. Marcell. Arie l. 1. p. 4. mingled many times with much heauineſſe and ſorrow; That joy which ſprings from Iuſtification is too ſweet, too excellent for them to attaine to; There is no peace to the wicked, ſayth my God Iſa. 57.21. That, that (I ſay) is Sions peculiar. An vngodly man, may indeed heare the promiſes, haue the ſweet Doctrine of iuſtification, by the free loue of Chriſt, ſounded in his eares, and abuſe the ſame he may (as thoſe that make an idoll of Gods mercy) to further himſelfe in his deſperate diſeaſe of ſecuritie, or a kinde ofMat. 13.20 hypocriticall ioy he may haue, which a temporall faith may afford him: but to draw out the right ſweetneſſe of this heauenly Doctrine, to the true comfort of his ſoule, he wants noſtrills, he hath no true iuſtifying and ſauing faith. Let then an vnregenerate perſon (be he what he will, or can be, for wit, learning, wealth, friends, dignitie, &c.) come and put forth that Queſtion, which Ioram put forth to Iehu; Is it peace Iehu, is it peace? It may be anſwered him, as Iehu anſwered Ioram; What peace, ſo long as the Whoredomes of thy Mother Iezebell, and her witch-crafts are ſo many 2 Kin. 9.22. What peace ſo long as thy luxurious fruits, thy couetous fruits, extortions, oppreſſions, vſuries, deceitfull tricks, thy oathes, lyes, enuyings, backbitings, Sabboth breakings, neglects of Gods worſhip in the Temple, in the familie, in the cloſet, contempts of Gods ſeruants, and Ordinances, contentments with thy meere ciuill courſes, &c. are ſo many? What peace, I ſay, appertaines vnto thee, ſo long as theſe things remaine in thee, as ſo many teſtimonies againſt thee, that thou art not yet a true member of Chriſts Spouſe the Church? Thou man, thou woman, art like thoſe whom the Lord complaines of by the Prophet;Iſa. 65.11. Yee are they that forſake the Lord, and forget mine holy Mountaine. Thou haſt playd the Harlot, and runne away from Chriſt, and haſtVerſ. 12. choſen that wherein the Lord delighted not; And therefore muſt I conclude (to the terror of thee, and all ſuch as thou art) with that ſentence which the Lord denounceth by the ſame Prophet;Iſa. 65.13.14. Behold, MY SERVANTS ſhall reioyce, but YE ſhall be aſhamed. Behold, my ſervants ſhall ſing for ioy of heart, but YE ſhall cry for ſorrow of heart, and ſhall howle for vexation of ſpirit.

Vſe 2 Againe, ſtill we ſee comfort to flow out of this Text, to the people of God, by occaſion of this point alſo. They may peraduenture haue heauie hearts, drouping ſpirits, and goe mourning all the day long, and by reaſon or outward croſſes, or inward diſtreſſes, they may with Rachell refuſe to be comforted, becauſe their comforts are not, and in their owne apprehenſion, haue no being, no exiſtence; but let them be of good cheere. The ioy that ſpringeth from the roote of iuſtification, belonges vnto euery member of the Church; As ſure as can be, light is ſowen for the righteous, and ioy for all them that are of an vpright heart. As they haue this bundle of Myrrhe, this ſweet-ball of Chriſt his righteouſneſſe, in free mercy beſtowed vpon them, ſo the Lord in his due time, will open the noſtrills of their faith, and make them ſenſible of the ſweetneſſe of the ſame, and the time ſhall come when in the ſence and ioyfull perſwaſion of the ſame, they ſhall be able with all confidence and boldnes, to ſay, as the Church here doth; A bundle of Myrrhe is my Well-beloued vnto mee, now I know it, finde it, and feele it. Stay thy ſelfe with this then, thou mourner in Sion; and goe thy wayes, Eate thy bread with ioy, and drinke thy wine with a merry heart, for God now accepteth thy Workes Eccleſ. 9.7.. Being a member of the Church, thou art acceptable to God in Chriſt Ieſus, and being acceptable to him, He will reveale his comfortable preſence vnto thee, be thy diſtreſſe what it can be. And let this ſuffice thee againſt deſpayre, that though heauineſſe may endure for a night, yet ioy ſhall come in the morning. Such ioy is thy portion, ſuch ioy ſhalt thou get into thine owne poſſeſſion, when God ſees fit. Waite therefore for it on the God of thy ſaluation, and be not like a comfortles creature.