A Christian Looking Glass, Sermons

A Christian Looking Glass · Sermons

p. 11A Chriſtian LOOKING-GLASSE: OR, A glimps of Chriſts unchangably Everlaſting Love; Diſcovered in ſeveral Sermons in the Pariſh Church of Sutton-Valence. Kanc. by Anglo-hibernus.

JOHN 13. verſe 1.

Having loved his own which were in the world, he loved them to the end.

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; p. 12our 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 p. 13that 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**foreign, poſiti: non diſpoſiti. foreign 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 p. 14or 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, p. 15great 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 p. 16conceive 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 without**The 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. foreign 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 p. 17the 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; foreign magis eſt quam foreign, 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 p. 18with all thy heart — Matth. 22.37.foreign 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, foreign 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, foreign, 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 p. 19for 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, p. 20and 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,foreign Dilectus. Dominus foreign 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, p. 21therefore 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.

foreign to correct or inſtruct, one being the end of the other. quae nocent docent. foreign.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,**foreign Exod. 3.14 foreign abſolute; ſic Lxx. interpretantur.Exod 3:14 I Am, the ſame yeſterday, to day and for ever, Hebr. 13 v, 8.

p. 22Now 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 foreign& 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 p. 23ſhould 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 p. 24ſee 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. 4.13.1 John 2:14Eph 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 fairerPs 45 & 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 p. 25eſſentiam. To this effect ſee M^r Dell in Com. in Eſay 54.foreign 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 actwe 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 p. 26which 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 p. 27wife, 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 living**Eſay 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 p. 28to 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 p. 29ſin (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 p. 30eſteems 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, not**Conſiderata 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 p. 31reward of it; perchance ſometime propounding to them the glory of heaven, and above all the**If 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.Heb 11:26Heb 12:2 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 p. 32in 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.Num 23:21 yet he will not behold their ſin as to condemn them for p. 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 p. 34to 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 p. 35that in the Saints, in ſome ſenſe, there needs no conſcience of ſin (foreign) — ex Hebr. 10.2. Chriſt being a moſt perfect Sacrifice for them.foreign 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 foreign 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.

p. 36Sin 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 p. 37of 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**foreign. 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 p. 38cradled 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 p. 39wonder 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. foreign, 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 p. 40man 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 p. 41was 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 p. 42love 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 foreign. 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. p. 431 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 ſame**Satan 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.Acts 7:25 ſtory, the ſame Agents or Diſputants; p. 44onelyonly 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.Isa 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 p. 45earth, more guarded then**Sine 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.1 John 2:131 John 2:20 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 p. 46to 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 p. 47cheere 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, p. 48another ſhall come in the rome.

foreign. 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, foreign. the Divels own confeſſion; But however, Satan could only bruiſe the heel of Chriſt people.

Chriſt is onelyonly able to comfort, p. 49earthly and creature-comforts are but as the white of an Egge in Iob without taſte; Chriſt will, nay has ſent the ſpirit, the comforter foreign. 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 p. 50comforted, 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 p. 51a 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. foreign. I will never, never never, forſake thee. p. 52No 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 PhiloſophyHow 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, p. 53in one Goſpel, ſaies to them, when yee pray foreign 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 p. 54ſpirit 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,foreign. 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,foreign Luk. 24.35Luke 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 p. 55having 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 p. 56not 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.Matt 16:20Matt 16 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.Acts 13:2Acts 13:3Heb 1:2 ſo the ſpirits extraordinary power; impoſition of hands was followed by the ſpirit, p. 57which 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 p. 58let 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 p. 59of 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.foreign. 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 p. 60and 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 foreign, 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 word**De medio tollere, as Budaeus. foreign there to take away, Joh. 1.29.

p. 61Quis neget Aeneae magni de ſtripe Neronem?

Suſtulit hic matrem, ſuſtulit ille Patrem.

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 p. 62of 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.

p. 63Let death be fearfull to Heathens, foreign,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, foreign. 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, p. 64want 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 p. 65are 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.

p. 66The 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.

foreign 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, p. 67the 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 p. 68will 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, p. 69great 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. —

p. 70Not 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. foreign 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 p. 71height 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 p. 72are 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 foreign Shechinah.1 Pet 4:14 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. p. 73Anſw. 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; foreign. 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.

p. 74Obj. 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 foreign 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.

p. 75Anſw. I deny not but ſome men may be outwardly baptized (for ſo the word foreign 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 foreign. The word foreign is never uſed for finall falling; 'tis given to the Jewes falling foreign Rom. 11. v 11. Yet we expect and pray for their converſion, there is a time of their fulneſſe to come, foreign 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 foreign does diminiſh the word; foreign minuit rem cui adjungitur p. 76Cornel à lap. The Jewes falling is called foreign 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; onelyonly the Apoſtle —ſhewes a difficulty of reſtoring them, if they did fall.

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

Anſw. The word foreign 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 p. 77not 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 p. 78Sacrifice; 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 foreign 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 p. 79will 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 p. 80them — 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 onelyonly 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, p. 81though 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 p. 82magnus 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) foreign: Phil. 3.8. i. e. foreign, dogs meat as …yes Su…d….Phil 3:8 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 onelyonly. Earth's pleaſures are like the Apples which grew by Sodom, very pleaſant and beautifull to look upon, but touch p. 83them 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? If**Si 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 p. 84aſtoniſhment, 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 p. 85the 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**foreign Bajulavit, Eſay 53. u… grave quoddam onus p…rtari ſolet. Gerh in harm. Evang.Isa 53 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 dyingbbforeign 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 p. 86a 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 foreign 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, foreign. 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 p. 87ſons 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, foreign: 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 p. 88the 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 p. 89us (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 p. 90the 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 glorious**On 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 p. 91ſoon 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.Luke 16:22Luke 16:23 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 p. 92after; 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 p. 93had 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.Mark 10:13Mark 10:14Acts 3:25Acts 2:39Ps 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 p. 94children, 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, p. 95ſaw 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 p. 96though 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 p. 97that 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 p. 98Iſrael 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; p. 99if 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 foreign ſhew as much. What if the Diſciples did ſit (as we tranſlate the word foreign) with our Saviour at meat before his death? yet more reverence was expected after he was riſen; he in heaven, we on earth, he p. 100a 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 p. 101will 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.Isa 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 p. 102revealeYet 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.Acts 1—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 p. 103Word 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. foreign 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 p. 104Gods 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 onelyonly of a depraved underſtanding: (the word foreign to take up (as it were willingly) he latter part of the word foreign alſo ſhewes as much; Words ending in foreign 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 (foreign) and ſtiffly maintain the Nicholaitans doctrine, which thing (foreign) I hate, to wit, your ſufferance of ſuch, v. 15. An heretique ſinnes after convincing, ex. Tit. 3.11. againſt knowledge; for he is foreign, condemned of himſelf; In pertinacia perſeverans, Erring fundamentally (foreign) he p. 105is 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.

— The wounded Theban cry'd,

How fares my ſhield? Which ſafe, be ſmil…d and dy'd.

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.foreign. 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.

p. 106God 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 p. 107they 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, p. 108v. 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 not**Our 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.Luke 10:20Gal 6:14 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, p. 109the 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 p. 110ſmall.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, p. 111bleeding countrey,note that every agreement is not commendable, it muſt be ſecundum Christum-ſaints do agree in truth— foreign, 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.Eph 4:15 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, onelyonly 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 p. 112anſwers, 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.foreign. Eph. 4, 5.Eph 4:5 foreign; one Faith, foreign; one Baptiſme, foreign; one hope of ſalvation? Quis talia fando, temperet à— p. 113I will ſumme up all with that of the Poet, never more ſeaſonable—

foreign,Heſiodus. foreign,

foreign.

The peacefull Miniſters begin to jarre,

And each Mechanick wages warre.

There's peace in hell, 'mongst us a ſtrange confuſion:

Is this from heaven? in part, ſure, hells deluſion.

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 p. 114eyes 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.

Tecum habita, & nôris quam ſit tibi curta ſupellex.

Examine thou thy ſelf, and thou ſhalt find

Thy ſelf but miſerable, naked, poor & blind, Rev. 3.17.

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 in**If the right and allowed-of Embaſſador ſpeak, though a wicked man, heare the embaſſage. Moſes chaire, bid me do this or that p. 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. p. 1163.18. 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— 1Ile fal upon ſome more particular uſes.

Chriſts beloved are intituled to the 2creatures 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.

p. 117The effect of Chriſts love is true repentance: not to hang down the head 3like 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.

p. 1184Chriſt 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 onelyonly 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.

5Thou 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.

6Where 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; p. 119yet 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 7any; leaſt a Saint: Chriſt takes ſin at their hands, as Caeſar wounds from him of whom he meritted better uſage with foreign 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 p. 120his 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.

8Run 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—

9Hate 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?

10Thou O man which continueſt in ſin, p. 121what 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 11teach (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 p. 122himſelf 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.

12If 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.

13If thou continueſt in his love, ſee thy happineſſe hereafter: thou ſhalt ſee Chriſt foreign, 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, p. 123ſome 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?

—et opera illius noſtra ſunt.

Chriſt has left a letter for us behind 14him, 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; p. 124follow 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.

p. 125Phoſphore redde diem; quid gandia noſtra moraris,

Caeſare venturo? Phoſphore redde diem.

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.

foreign

FINIS.