CHRIST'S STAR: OR, A CHRISTIAN TREATISE FOR OUR DIRECTION TO OUR SAVIOUR, AND FOR OUR conjunction with him. DECLARING CHRIST'S Excellency, our necessity of him, his great love and manifold mercies bestowed upon us; as also some of our duties. By W. NARNE P. of Dysert. 2. PETER 3.18. Grow in grace and in the knowledge of our Lord and Saviour jesus Christ, to him be glory both now and evermore. Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunquam nimis dicitur, quod nunquam satis discitur. LONDON, Printed by I L. for Philemon Stephens and Christopher Meredith, and are to be sold at their shop, at the sign of the Golden Lion in Paul's Churchyard. 1625. PRUDENTISSIMI AC POTENTISSIMI PRINCIPIS JACOBI, I. DEI GRATIA, MAGNAE Britanniae, Franciae, & Hiberniae, Regis: etc. Praeclarissimotum Prophetarum Davidis atque Mosis verbis concepta paraenesis. 1. CHRON. 28.9. Carole fili mi, agnosce Deum patris tui, & cole eum corde integro, & animo studioso: quia omnia corda exquirit jehova, & quodque figmentum cogitationum intelligit: si exquisiveris eum, invenietur abs te: sed si dereliqueris eum, reijciet te in perpetuum. DEUT. 30.19. Quare elige vitam, diligend● jehovam Deum tuum, auscultando voci eius, & adharendo ei, ut vivas tu cum semine tuo. AD SERENISSIMUM ET ILLUSTRISSIMUM PRINCIPEM CAROLUM MAGNAE BRITANNIAE PRINCIPEM, etc. FILIUM CHARISSIMUM. CAROLE mi filj, mea spes, mea certa voluptas Delitiaeque patris, solertj indagine prudens, Tu patrium cognosce deum, venerare fidelj Mente, & sincerj toto conamine cordis. Quippe parens mundi tacitae molimina mentis Cuncta videns trutinat, rimatur pectoris altj Occultas latebras: Quem si digneris honore Eximio, si rite colas, si semper adorans Peruigili quaeras studio, tutamine scutj Faelix, invenies certo facilemque bonumque: Sin (quod abesto nefas) contempto numine spernes Munificum patrem, iusta ille accensus ab ira, Dejiciet fragilem linquens in saecula sontem. Quare age, quamprimum praelustris praemia vitae Delige, dum dominum caelique solique potentem Charun habeas, firmè teneas, dum iussa capessas Sospes eris semper, faelix erit aurea proles, Faelices nati, fortunatique nepotes. Illustriss. Celsitud. Vestrae Servus addictissimus, G. Narne. TO THE MOST Illustrious and Mighty Prince CHARLES, Prince of Great Britain, Grace in this life, and Glory in the life to come. Religious and most gracious PRINCE. THis Treatise, that chiefly concerneth Christ jesus, and directeth to him, the Prince of all glory and of our salvation; doth most fitly belong to you a Prince of such worth, and of so great expectation. Let it please your grace therefore favourably to accept of the same, which with all humility and submission, I one of your meanest servants do present unto your Highness: By such acceptance, as you will give to the world, notable and comfortable testimony, that you are an earnest imitator of the godly courses of your pious and Princely father, a Pattern and a Patron of godliness and learning, who therefore by a * Idenius in discursu de virtutibus Principum, in Epistola nuncupat. stranger is justly called, Nostri huius saeculi miraculum, and to whom we may speak, as Varus Germinus that Orator said to Caesar the Emperor, Caesar, qui apud te audent dicere, magnitudinem tuam ignorant; qui non audent, humanitatem. So you will also give evident and ample declaration, that you are an happy follower of your heavenly Father, your most blessed Creator and Saviour, Psal. 113.5. who having his dwelling on high, abaseth himself to behold the contemptible things of this earth, who did graciously receive * Mar. 12.43. two mites from a poor widow, and of whom a willing mind is accepted according to that a man hath, 2. Cor. 8.12. and not according to that he hath not? But if any shall say, that by presenting these small travels to so high a Prince, I do presumptuously, and that by publishing them in such a learned nation, I do superfluously: This, I answer, is the comfort encouraging me, that goodness (God be thanked) in your sacred person is conjoined with greatness, that Courtesy and Clemency in you, do grow up with Authority and eminency, hoping assuredly your Grace will be well content, to suffer me patiently at this one time to writ to you: who at all times (as my bounden duty requireth) shall earnestly pray for you, Psal. 20.4. even that the great God may grant you according to your heart, and fulfil all your purpose, for his glory and your eternal felicity. Again, if it be said, that I come with the dim light of a small candle, where many bright torches are already shining, and with a rural pipe where many silver trumpets are melodiously sounding: This is my heartening, that the most learned and laborious, are the most modest and gentle censurers, they will reverence the grace of God, even in his simplest servants; the most judicious and spiritual with * Vacui laboris invident laboribus aliorum, & omnem collocant operam suam, ut deprehendant quod queant reprehendere. the spirit of meekness, will take in good part the unworthy labours of their inferiors, in any way tending to the edification of the Church of Christ jesus. Now in the humblest manner I can device, I crave your Princely patience, pardon for my boldness and presumption; and prostrate upon the knees of my heart, I instantly beseech the Almighty and most merciful God to bless your highness, with heavenly * Gen. 49.25. blessings from above, with blessings of the deep that lieth beneath; 1. Sam. 25.29. that the soul of our hopeful Prince may be bound in the bundle of life with the Lord thy God, who will teach your Highness by his holy Spirit, Psal 17.8. and keep you as the apple of his own eye, and satisfy you with long life, and glorify you with endless salvation in his heavenly kingdom for ever, Psal. 91.15. remaining Your Highness' most humble servant: W. NARNE. To the Christian Reader. a Eph. 5.14. AWake and b Cant. 2.10. Arise, c john 1.46. Come and see, * August. lib. 8. confess. cap. 12. Take up and read, d Luke 8.50. Believe and e joh. 15.20. remember, f Psal. 34.14. Do good, and g Phil. 1.29. suffer, h Luk. 22.32. Strengthen others and i Psal. 147.12. praise God. EPHES. 6. vers. 18. And pray always with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance. 1. THES. 5.23, 24, 25. Now the very God of peace sanctify you throughout, and I pray God that your whole spirit, and soul, and body may be kept blameless unto the coming of our Lord jesus Christ. Faithful is he which calleth you, who also will do it. Brethrens pray for us. THE CONTENTS OF THE CHAPTERS OF THIS BOOK. Chap. 1. Of Christ's Excellency. Pag. 1. Chap. 2. Christ most necessary for us. Pag. 24. Chap. 3. Of the Love of Christ. Pag. 51. Chap. 4. Christ's free Love to miserable man. Pag. 74. Chap. 5. Christ giveth his Spirit to his own. Pag. 84. Chap. 6. Christ giveth Life. Pag. 106. Chap. 7. Christ giveth Health. Pag. 124. Chap. 8. Christ giveth Wisdom. Pag. 139. Chap. 9 Christ giveth Food. Pag. 161. Chap. 10. Christ giveth Raiment and Richeses. Pag. 178. Chap. 11. Christ giveth Liberty. Pag. 202. Chap. 12. Christ giveth Honour. Pag. 218. Chap. 13. Christ giveth joy.. Pag. 233. Chap. 14. Christ giveth Peace. Pag. 251. Chap. 15. Christ giveth Grace. Pag. 267. Chap. 16. Christ giveth a Blessing. Pag. 289. Chap. 17. Christ giveth himself to be our Husband. Pag. 306. Chap. 18. We should desire Christ, and wait for Him. Pag. 336. Chap. 19 We should come to Christ, and follow after Him. Pag. 356. Chap. 20. We should receive Christ, and entertain Him. Pag. 388. CHRIST HIS STAR, OR, A CHRISTIAN TREATISE FOR OUR Direction to our Saviour, and for our conjunction with Him. CHAP. I. Of Christ His Excellency. Some causes wherefore few are saved. a Math. 7.44. BEcause the gate is straight and the Way narrow that leadeth unto Life, and b Psal. 38.4. our iniquities are as a weighty burden too heavy for us, we ourselves are weak, c jer. 4.22. foolish, and (by nature) have no understanding to do well: being a sinful nation, d Isa. 1.4. a seed of the wicked corrupt children, that are gone backward: having many cruel and crafty enemies, compassing about us, drawing near unto us, remaining within us, fight against us, our e jer. 17.9. deceitful and wicked heart ready (like a false Dalilah) to betray us, the world to allure and defile us (so that this is a principal point of f jam. 1.27. pure religion, to keep ourselves unspotted of the world) g Heb. 12.1. sin hanging so fast on us, h 1. Pet. 5.8. our adversary the Devil like a rearing Lion seeking to devour us. These are the worst and i 2. Tim. 3.1. Last days, most perilous times, men are become unholy, unthankful, lovers of pleasures, more than lovers of God, k 2. Pet. 3.1. Mockers which walk after their lusts, l Math. 14.12. Iniquity hath increased, and the love of many hath waxed cold, m jer. 6.4. The day declineth, and the shadows of the evening are stretched out, The wholesome word of God for the most part (alas) being vilipended and misbelieved. Hence it cometh to pass (which with anguish of soul, with bitterness of spirit, and heaviness of heart, is daily to be lamented and deplored) n Math. 20.16 That many are called, but few chosen, that the o Mich. 7.14. flock of God's heritage, which devil solitary in the wood as in the midst of Carmel, is but p Luk. 12.32. a little flock, q Math. 7.13. Many there be which go in at the wide gate and broad way, that leadeth to destruction, r 1. Pet. 4.18. If the righteous scarcely be saved, where shall the and sinner appears. s Hos. 4.6. People perish eternally and are destroyed for lack of knowledge, and holiness. Now forasmuch as this is a most undoubted truth, Salvation only in Christ. without all controversy, that salvation is to be gotten in Christ jesus only, t Act. 4.12. For among men there is given no other name under heaven, whereby we must be saved; he is u Math. 17.5. that beloved Son, in whom God is well pleased, for his sake God will be merciful to our unrighteousness, x Heb. 8.12. and will no more remember our sins, and iniquities, a joh. 1.17. Grace and truth, and happiness cometh by our Saviour jesus unto us: My purpose and prayer is therefore, That this Treatise ( b Phil. 1.19. By the help of the Spirit of jesus Christ) may be a furtherance of our timous coming to him, & of our most happy conjunction with him, Who is c Luke 1.7. the dayspring from an high, visiting us for our salvation; That the same, I say may be to us (As his Star was unto the wise men) both a motive and direction, moving us to go forward, and directing us in out way, to bring us unto him, d Reu. 22.6. Who is the root and generation of David, and the bright morning Star, even the shining e Numb. 24.17. Star of jacob, and eternal light of glory. That Star, The reason of the Title of this Treatise. which appeared to the Wise men in the East, was not any of the fixed Stars, or planets, because they commonly are seen above the upper Region of the air, and have their ordinary motion, neither was it any natural apparition, which happened in the inferior Region of the air, suddenly vanishing away, but rather (according to the opinion of some) it was an Angel of the Lord, representing the form of a Star, or else as Chrysostome saith, (whose judgement in this is best allowed) a certain miraculous new Star (such a new Star was seen as a learned Divine testifieth) in the year of GOD, 1572. Serving the Wisemen for the time; And albeit this Star, which as Augustine thinketh, See Piscator upon Matthew. Vide itinerarium totiut S. Scripturae. was governed by an Angel of God, did first appear upon the day of the conception of Christ, being the 25. day of March, as Nicephorus and Chrysostome observe; and was seen for a whole year, and 41 weeks, that is, to the sixth of january in the beginning of the second year after the Nativity of Christ, it wanted eleven weeks of two year; Yet notwithstanding of this long appearance and shining, See Plate in Alcibi. Cicero lib. de Divinat, Strabo lib. 6. Geogr. Piccolomineus de defin. some few Wisemen only came to the knowledge and presence of jesus Christ by the help thereof. These might justly have been termed Wisemen although called by this name Magi, which word primitively expresseth those, who were altogether conversant in things divine, and gave themselves to the knowledge of hard things, to find out the secrets and mysteries of nature, so according to Varinus they were both Priests and Philosophers, as much regarded amongst the Persians', as the Gymnosophists were esteemed amongst the Indians, as the Philosophers amongst the Grecians, or the Prophets or Cabalists amongst the Hebrews, Accidit huic nomini idem quod nomini Tyranni item Sophista. so that name anciently was fare divers from Enchanters or Magicians, although afterward through abuse it was taken in an evil part, but was not so from the beginning. And surely: First, their perilous and tedious journey undertaken for Christ's cause, questionless with great expenses, and perhaps with derision and opposition of many. Secondly, their diligent inquisition for the babe. Thirdly, their exceeding great joy wherewith * Math. 2. they rejoiced, when again they saw the Star. Fourthly, their humble worshipping of him, whom they found in the house with his mother. Fiftly, their presenting of gifts unto him, even gold, incense, and myrrh. Sixthly, their obedience to that heavenly warning, Albeit the same was contrary to the commandment of a mighty and a cruel King; all of these were manifest evidences of true wisdom. Such fruits whereof, I hearty wish not to few, but to many: Yea to all, who shall read or hear the words of this little book, namely, that they may attain to the saving knowledge of jesus our Lord, not f 2. Pet. 1.8. to be idle nor unfruitful therein, but knowing him they may come to him, for his g Isa. 60.4. sons shall come from far unto him to be nourished at his side, that in their journey coming to him with David, h Psa. 119.10. they may seek him with their whole heart, and with the Prophets, i 2. Pet. 1.10. they may inquire and search of the salvation which is unto him, that they searching for him, may k jer. 29.13. find him,. that finding him and the permanent pledges of his gracious presence, l Phil. 4.4. they may rejoice in him continually: That rejoicing in him, m Isa. 35.14. They may fall down before him, worshipping him willingly, making supplication to him earnestly, n Rom. 12.1. offering their bodies and souls an acceptable sacrifice to him most willingly, o Psal. 2.11. Serving their Lord in fear and rejoicing in trembling, kissing the Son jest he be angry and they perish in the way, when his wrath shall burn suddenly, but that they may constantly, continued in the course of his commandments, that they may be the true p Isa. 45.17. Israel of God, which shall be saved in the Lord, with an everlasting salvation, never to be ashamed nor confounded world without end. Almighty and blessed God, The prayer of the Author q 2. Cor. 1.3. the father of mercies, and the God of all comfort, r Isa. 63.15. look down from the heaven, and behold from the dwelling place of thy holiness and glory, thy poor and unworthy servant, and seeing it is thy accustomed manner, by weakest instruments to do greatest works: Grant of thy gracious goodness, that by this ministry many s 2. Tim. 2.26 may come to amendment, out of the snare of the Devil, that t Psal. 116.16. their bonds being broken, and the u Pro. 5.22. cords of sin wherewith they were holden being cut, the prison x Colos. 1.13. door being opened, they may be delivered from the power of darkness, and translated into the kingdom of jesus, that the veil of ignorance being removed, sin subdued, and their earthly affections mortified, they may be a 1. Pet. 2.9. called unto his marvelous light, and b Rom. 12.2. be changed by renewing of their mind, they may c 1. Cor. 15.49 bear the image of heavenly Adam, d Rom. 8.1. walking after the spirit in love, e Ephe. 4.1. worthy of their Christian vocation, f Heb. 13.9. that they may have their hearts established with grace, g Collos. 2.6. that after they have received jesus their Lord, they may remain rooted and built in him, so h Act. 26.18. that they may receive forgiveness of their sins, and inheritance among them which are sanctified by faith in him, Amen. For our more encouragement, The method of this Book and better progress in this purpose, let us with diligent attention consider: First, how excellent Christ is in his own nature: Secondly, how necessary he is for us: Thirdly, how merciful and gracious towards us. To the end we may be moved to esteem highly of him, because of his excellency, to seek him earnestly, because of our necessity, and to receive him most lovingly, because of his great mercy and manifold benefits, which he imparteth most plentifully unto us. Christ his excellency will appear the more clearly, being illustrated by some comparisons: Christ more worthy than the fruit of the Earth. He is more precious than the fruit of the Earth, than Gold and Pearls, than the Heavens, than Men, than Angels. 1. The i jam. 5.7. fruit of the Earth is precious, as the Apostle saith; and of all the fruit thereof, that Palmtree growing in upper Babylonia, is the most excellent and commodious, the most profitable plant, giving unto man, whatsoever his need beggeth at nature's hand, affording sundry and wonderful commodities, namely Wine, Hony, and Vinegar. Herod. in Clio. lib. 1. Strabo and Niger addeth a fourth commodity that it yields Bread, and Antonius the Hermit findeth a fift commodity, little inferior to any of those four, which is, that from the self same Tree, is drawn a kind of fine flax, Read the first book, of the first part of the History of the World. chap. 3. Sec. 12 of which people make their garments, and with which they prepare the Cordage for their Ships; and that this is true, Athanasius in the life of Antonius the Hermit confesseth, declaring that he received a garment made thereof from the Hermit himself: Yet this Tree cannot give Wisdom to the foolish, nor sight to the blind, nor health for all manner of sickness, nor righteousness to the wicked, nor happiness to the wretched. But jesus Christ k Isa. 11.10. the root of Ishai which standeth up for a sign unto the people, whose rest is glorious, the nations shall seek unto him, l Rom. 15.12. who shall rise to reign over the Gentiles, in whom the Gentiles shall trust. He will give us m Isa. 55.1. wine and milk, without silver or money, he will n Cant. 8.2. 'cause us to drink spiced wine, and new wine of the Pomegranates. And albeit the Hypocrite, o job 20.17. shall not see the rivers, nor the floods, nor streams of honey and butter, yet p Isa. 7.22. every one of his servants, shall eat butter and honey abundantly, and q Psal. 105.40 shall be filled with the Bread of Heaven, with the hid r Reu. 2.17. Manna sufficiently, s Psal. 36.8. they shall be satisfied with the fatness of his house, and he will give them drink, out of the rivers of his pleasures, which endure eternally: And if the t Pro. 31.21. family of a wise and worthy woman, be well apparelled and clothed with scarlet, shall not they of the u Gal. 6.10. family of faith, and of the household of God, be better arrayed, even with the x Reu. 3.18. white raiment of Christ's righteousness, who will bestow upon us many more benefits, as life, health, wisdom, peace, grace, and happiness; as God willing afterward shall be more particularly expressed. Thus he a joh. 15.1. the true Vine, the only Olive b Rom. 11.17. tree, the most pleasant Palm tree, who will never c judg. 9.11. for sake his sweetness, nor fatness, nor bountifulness, who will make his own to be d Isa. 61.3. the planting of the Lord, and the trees of righteousness e Psal. 1.3. bringing forth their fruit in due season; He is by infinite degrees, much more precious and excellent than all the fruit of the Earth, from whom we may receive innumerable benefits. Gold and Silver are in great price and account amongst earthly and ignorant men, yet the Apostle declareth their baseness, in calling them f 1. Pet. 1.18. corruptible things; another Apostle declareth their changeableness, in calling riches g 1. Tim. 6.17 uncertain things; Solomon saith, that they are h Pro. 23.5. nothing, and in another place hurtful things, i Eccle. 5.12. reserved to the owners thereof for evil, as shall be set down somewhat more largely, in the tenth Chapter following. Also in the holy Scripture, there is mention made of sundry precious stones and Pearls, which were then in old times, and are as yet in our days much regarded, & thought of both for their beauty and splendour, also for their qualities, operation and power. The k Exod. 28.17 job 28.17. Scribonius lib. 2. de gemmis Dioscorides. Ruby, Topaz, Carbuncle, Emeraud, Saphir, Diamond, Turkeys, Agate, Hematite, Berill, Onyx, and jasper, the Crystal, and Coral, with others, which (according to the judgement of the learned) have their own properties, wherefore they are so esteemed. The Ruby removeth dimness from the eyes, and maketh men bold. The Topaz being cast into very hot water, preserveth the hand from burning therein: Montanus. also it is available against Frenzy, Lunacy, and Melancholy. The Carbuncle giveth a light like fire, Tostatus. and shineth in a dark night. The Emeraud is comfortable to the heart, it is good for memory, and an enemy to venery. Plinius lib. 37. The Saphir is profitable against the stinging of Scorpions, and stayeth the flux of blood. The Diamond can scarcely be broken, neither is it mollified with fire, nor iron. Borrhaius. The Turkeys comforteth the spirits of the whole body, and is good for those that want colour. The Agate preserveth against poisonable beasts, and Scorpions; wherefore the Aegle did put them in their nests, for the defence of their young-ones: also it is thought, that it will resist Thunder, and alloy Tempests. The Hematite stayeth the extraordinary bleeding of the Nose, and hath a singular force against Dunkennesse. The Berill, or Hyacinth doth bring joy, and conciliate favour. The Onyx hung about the neck, serveth to strengthen the body, and it is profitable for chastity. The jasper hath an astringent quality, and stauncheth blood. The Crystal is of the same nature, also it doth greatly augment Milk to women. The Coral being knit to a sick man's neck, groweth pale, Strabo lib. 14. the powder thereof is good for the stones in the Kidneys, and in the Bladder, and helpeth those that are diseased with the falling sicknenesse. Whether or not, Herod. lib. 3 these stones be of such virtue and force, I will neither dispute, nor determine, but experience teacheth that they are of power to draw money even from the covetous. One saith, they are amicae oculorum, Petrar. dial. 37. hosts animorum, victrices virorum fortium, friends of the eyes, enemies of the minds, and overcomers of valiant men, as of Alexander, and Pompey. Neither did that Agate which Pyrrhus so regarded, make him invincible, but by a woman he was killed; neither did that precious stone of Polycrates, brought again to him out of the Sea by a fish, make him fortunate, but by that Persian Orontes, he was taken and crucified. Yet we may affirm boldly, that all those are but trifles and l jer. 16.19. vanity, wherein there is no profit, in respect of the preciousness, and excellency of jesus Christ: First Christ preferred to the Ruby. Who first will surely remove the dimness, and take away the scales from the eyes of our mind, and make us m Pro. 28.1.2. To the Topaz. righteous and bold as a Lion: Secondly, he will preserve us from most dangerous and fiery perils; n Isa 43.2. when then walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee; he will save thee, that in this life thou be not consumed by thy burning and fiery affections, and in the life to come, he will keep thee from that o Luke 3.17. fire which never shall be quenched; He p Luk. 11.49. who is the wisdom of God, will be a most perfect preservative against spiritual madness, and frenzy; q Reu. 5.12. That lamb of God who hath received power, riches, and wisdom, will grant to his own, that r jam. 3.13. they may be wise and endued with knowledge, showing by their good conversation their works, in meekness of wisdom, with joy and gladness. 3. 3 To the Carbuncle. Christ is f joh. 8.12. the true light of the World, who followeth him shall not walk in darkness, but shall have the light of life, t Luke 1.79. he will give light to them that sit in darkness, and in the shadow of death, guiding their feet into the way of peace. 4. 4 To the Emeraud. Christ will give u 2. Thes. 2.16 everlasting consolation; and if x job 29.25. job did comfort the mourners, will not jesus, a 2. Cor. 7.6. that comforteth the abject do that to the distressed; if b Ephe. 6.22. Tychicus could comfort the hearts of the Ephesians, cannot Christ rather minister consolation to the hearts of all Christians, he c Psal. 115.12. who is mindful of us, will sanctify and strengthen our corrupt and weak memory, that we should be mindful of him, and d 2. Tim. 2.8. remember that jesus Christ, made of the seed of David, was raised again from the dead, for our righteousness. 5. 5 To the Saphire. He who is e Hos. 13.14. the death of Death, and the destruction of the grave, will take away the sting of sin, and redeem his own from the power of the grave, preserving them also from those f Reu. 9.10. Locusts, which like unto Scorpions, have stings in their tails. 6. 6 To the Diamond. He is most strong and constant, who cannot be overcome nor changed, he shall subdue and g Reu. 17.14. overcome Satan, and those beasts that fight against him; he will give power to his own, to h 1. joh 2.13. overcome that wicked one; and seeing i 1. joh. 5.4. they are borne of God, also to overcome the world, furnishing strength to them, k 1. Cor. 15.58. to be steadfast and unmovable. 7 7 To the Turkeys. He who is l Num. 27.16. the Lord God of the spirits of all flesh, will refresh the spirits of his own people: For if some few good Christians m 1. Cor. 16.18. comforted Paul's spirit, shall not jesus Christ comfort better the spirits of his servants; he will change their black colour, and make them n Cant. 6.9. bright as the Morning, fair as the Moon, pure as the Sun, terrible as an Army with banners. 8 8 To the Agate. Christ will preserve his own from the venom and poison of sin, which worse than wine, o Prou. 23.32. in the end thereof, it will bite like a Serpent, and hurt like a Cockatrice; he will also be p Isa. 32.2. an hiding place from the wind, and as a refuge for the tempest of God's wrath and indignation. 9 9 To the Hematite. He stayeth the bloody course of our spiritual infirmity, and when as the wicked q Ezech. 23.33. shall be filled with drunkenness and sorrow, even with the cup of destruction and desolation, he will grant unto us, for to be children r 1. Thess. 5.8. of the day, and to be sober. 10 10 To the Berill. Christ will make the righteous s Psal. 21.6. glad with the joy of his countenance, and purchase unto them the favour of the Almighty. 11 11 To the Onyx. He shall be to his people t jer. 16.19. their force, their strength, and their refuge in the day of affliction, he will adorn them with all comely virtues and honesty. 12 12 To the jasper. He hath an attractive power to u Cant. 1.3. draw us, who are of a refractory and repining nature, and of an astringent power, to bind us to the altar of his obedience. 13 13 To the Crystal. He will x Luk. 17.5. increase the faith of his own Disciples, and a Act. 2.47. the Lord who added to the Church from day to day, such as should be saved, will augment also the heavenly graces, and spiritual gifts of his Elect. 14 14 To the Coral. There is virtue in Christ, b Ezech. 11.19. To take the stony hearts out of our bodies, c 2. Cor. 12.9. his power is made perfect through our weakness, he will keep us from the falling and filthy sickness of sin. Thirdly, 3 Christ more excellent than the Heavens and the Sun. our Saviour, who is d Isa. 4.4. higher than the heavens, doubtless he is more excellent than the heavens. It is true, that as the earth hath need of the help of the heavens; If the cold earth were not warmed from above, if the dry earth were not watered from heaven, it would be barren and unprofitable: So if our cold hearts were not warmed with the fire of holy zeal, and d Isa. 4.4. with the spirit of burning, and watered with the e Zach. 8.12. dew which the heaven gives, even with the dew of grace, they would be altogether obdurate and unfruitful. Now of all the planets in the visible heavens, the shining Sun is most precious, and powerful in respect of the abundance of light, in respect also of the motion and operation thereof. There is great light in the Sun, but Christ hath a much more greater light, he may sand f Act. 26.13. a light from heaven passing the brightness of the Sun; the Sun shineth not in all places; not in dark dungeons; nor at all times; not in the night season; but Christ giveth light to his own in an obscure prison, as unto Peter; Their g Act. 12.7. Sun shall never go down, neither shall their Moon be hid, for the Lord shall be their everlasting light, h Isa. 60.20. and the days of their sorrow shall be ended. The natural Sun helpeth and comforteth by the light thereof, those only who have seeing, and clear eyes; but the borne blind hath little pleasure thereby: but the i Mal. 4.2. Sun of righteousness, that k joh. 1.9. true light which lighteneth every man, hath power to l joh. 9.6. open the eyes of those that are borne blind, their m Isa. 35.5. eyes shall be lightened, and their understanding illuminated. 2. The n Psal. 19.5. Sun cometh forth as a Bridegroom, out of his chamber, and rejoiceth like a mighty man to run his race; his going out, is from the end of the heaven, and his compass is unto the ends of the same, using wonderful celerity with an exceeding swift motion, Heidfeldius in Sphing. cap. 3. de mundo. so that (as some think) in the short space of an hour, he passeth two hundreth seven thousand miles (I take them to be Dutch miles) because a Germane affirmeth the same. But jesus Christ, who in respect of his Godhead is every where, and present in all places, yet even in his blessed body, he will come fare more swiftly than the Sun moveth; for in a short time, o 1. Cor. 15.52. in a moment, in the twinkling of an eye, at the last trumpet, from the third heaven, p Heb. 12.2. from the right hand of the throne of God, he will descend unto this air, and his own servants then remaining upon the earth, they shall be all changed, and all saved. q Reu. 22.20. Surely he will come quickly, r Psal. 70.1. He will make haste to help and deliver his Saints. For whose comfort and safety, he may 'cause the speedy Sun s Iosh. 10.13. stand still, and abide in one place, as in the days of joshua; or to t 2. King. 20.11. go back again by so many degrees, as he did for the strengthening of Hezekiah; at whose pleasure it shall be darkened and obscured, as it was u Math. 27.45. at the time of his passion. x job. 9.7. Tull. Cicer. in Som. Scip. He commandeth the Sun and it riseth not, he closeth up the Stars as 〈◊〉 a Signet. 3. Concerning the operation of the Sun, the Ethnikes were not ignorant thereof, when they said it was, Mens mundi, cor caeli, dux, princeps, Macrob. Saturnal. lib. 1. a cap. 17. ad cap. 24. & moderator luminum reliquorum, The world's mind, the heaven's heart, the guide, the principal, and the Moderator of the rest of the lights; Also it was the Author of the earth's fertility, that it brought all corns to maturity; And some affirm, That all the Idol gods worshipped by the Pagans', were no other thing but the Sun only; that they all (although many) rehearsed by Macrobius might be referred to the Sun only, which he taketh to prove at length with sundry reasons. Yea Scribonius himself saith, Scribon. Phys. lib. 1. de planetis. Solest caloris & facultatis vitalis universa scaturigo, That it is the wellspring and fountain of heat, and of all lively faculty. Yet notwithstanding, the Sun is but a creature, subject to the commandment of Christ, by infinite degrees inferior to our blessed Saviour, in glory and excellency, no ways to be compared with him; Who is a Heb. 1.3. the brightness of his Father's glory, and the ingraued form of his Person, bearing up all things by his mighty word, b Reu. 19.16. The King of kings, and Lord of lords, c Psal. 36.9. with him is the well of Life, and in his light shall we see light, he who is the true way to life, will d Psal. 16.11. show us the path of life, and e Act. 2.28. make us full of joy with his countenance▪ If we shall f 2. Tim 6.12. lay hold of him, who is eternal life, if g Psal. 80.18. we go not back from him, the fountain of our felicity, than he will revive us, and keep us, and we shall call upon him here, and praise his glorious name for ever. Good it is for us, to h Heb. 12.2. Look to this Son of righteousness; men by looking long to the natural Sun, will have their eyes dazzled, and their face blackened: but we by looking to Christ, we shall have our eyes clearer, and our face fairer. If i Prou 15 30. Solisequium Lupinum. Plin. lib. 9 cap. 41. Lemnius de occul. lib. 2. cap. 41. the light of the eyes (according to our Saviour's saying) rejoiceth the heart, Shall not the pleasant light of our soul bring greater gladness unto us? Some senseless herbs, as the Marigold with others, doth (as it were) convoy and behold the visible Sun; and shall not we to whom God hath given sense and understanding, love and behold him, k joh. 8.12. who is the light of the world; if we follow him, we shall not walk in darkness, but shall have the light of Life. Indeed (as our Saviour saith) we should l joh. 12.35, 36. walk while we have light, lest the darkness come upon us, and he that walketh in the dark knoweth not whither he goeth. While we have the light, let us believe in the light, that we may be the children of light. And seeing according to the most wise dispensation of the provident goodness of the Almighty God (If it be true which a godly and judicious divine writeth) that the shining Sun of the firmament hath come nearer to this earth now in this last age, Philip Melancton in Lucam. 21. than it was before by a very large space and quantity. For in our days as he affirmed, the Sun is nearer the earth almost by ten thousand German miles, than it was in the days of Hippansis and Ptolomeus. It may be doubted indeed, whether it be for the old age of the world, the heaven as it were crooking and settling, the universe tending to decay and languishing, or whether the outworn and wearied earth, wanting the old strength and vigour, hath need of the nearer position and placing of the Sun, to nourish and refresh the same; as old bodies and so feeble and cold, have need to be warmed and cherished with the heat of the fire. But how ever it be naturally, yet this is most certain, m Rom. 13.11. that now our salvation is nearer than when we believed it; n Heb. 1.1. God who in the old time spoke in diverse manners to our fathers by the Prophets, in these last days, he hath spoken to us by his Son, who hath now come very near unto us, who o Reu. 3.20. standeth at the door and knocketh, saying, p Cant. 5.2. open unto me my sister, my undefiled, he is willing to warm our cold hearts, and to q Mich. 5.4. feed or nourish us in his strength, r Mich. 7.14. with his own rod, s Isa. 40.11. he will gather us with his arm, and carry us in his bosom for our refreshment, giving all good things needful for us, and guiding us by his Spirit. Seeing therefore t Psal. 119.151. our Lord is near unto us, u Psal. 73.28. it is good for us to draw near to him; as when we x jam. 4.7. resist the devil, he will fly from us, so when we draw near to God, he will draw near to us. Now we should a Isa. 55.6. Seek the Lord while he may be found, and call upon him while he is near. Besides this, Christ is more excellent than the heavens, seeing he is more stable and permanent, for b Psal. 102.26. they shall perish, but he shall endure: they shall all wax old as doth a garment, and as a vesture they shall be changed, but he is the same for ever, and his years shall not fail, yea the children of his servants shall continued, and their seed shall stand fast in his sight. Fourthly, Christ more excellent then man. Albeit c Psal. 8.5, 6, 7, 8. God hath made man a little lower than himself, and hath crowned him with glory and worship, and hath made him to have dominion in the works of his hands, and hath put all things under his feet, all sheep and oxen, yea and the beasts of the field, the fowls of the air, and the fish of the Sea, and that which passeth through the paths thereof, giving unto him exceeding preferment, to d Gen. 1.28. subdue the earth, and to rule over other creatures. The * Paraeus in Genesin. learned observeth ten prerogatives granted to man, yet he is very fare inferior to jesus Christ, in respect of whom, Abraham himself is e Gen. 18.27. but dust and ashes, Moses is a f Heb. 3.5. servant, job is g job 3●. 37. vile, h job 42.6. abhorring himself, The i Nah. 3.17. chief Captains, and proud Princes of the great Nineve are but Locusts and as the Grasshoppers, which fly away, and their place is not known where they are, yea David k Psal. 22.6. is a worm, l Isa. 4●. 1●. jacob is a worm, seeing the m job 25.5. Stars are unclean in Christ's sight, how much more man a worm, even the son of man, which is but a worm: n Isa. 40.15, 17, 23, 24. Behold all nations before him, are as a drop of a bucks, and are counted as the dust of the balance, they are as nothing, and they are counted to him less than nothing and vanitle, He bringeth the Princes to nothing, and maketh the judges of the earth as vanity, as though they were not planted, Christ is more excellent than the Angels. as though they were not sown, as though their stock took no root in the earth; for he did even blow upon them and they withered, and the whirlwind will take them away as stubble. The mightiest, the noblest, the wisest are not to be compared with Christ in excellency, nor worthiness. Fiftly, o Heb. 1.4, 5. Christ is made so much more excellent than the Angels, inasmuch as he hath obtained a more excellent name than they; he is God's Son, and all the Angels of God do worship him, his throne is for ever and ever, they set forth the praises of their Creator, saying, p Isa. 6.3. Holy, holy, holy is the Lord of Hosts, the whole world is full of his glory, q Luk. 2.14. Glory be to God in the high heavens, and peace in earth, and towards men good will, also they are all ministering spirits sent forth to minister, for their sakes which shall be heirs of salvation. One writeth this truth of them. Angelicus sine fine chorus, qui Laude perenni Alcimus avit. lib. 4. Conclamat, celebratque Deum famulantia suetus, Far ministeria, & iussis parere supernis. They r Matth. 4.11. came and ministered unto Christ, after his temptation in the Wilderness, and he being in a terrible agony upon the mount of Olives, s Luke 22.43. there appeared an Angel from heaven, comforting him who is the t Colos. 2.10. head of all Principality and power, u Colos. 1.15. & 16. & 18. the first borne of every creature, by whom, and for whom all things were created, even Thrones and Dominions, having in all things the pre-eminence, at whose name every knee shall bow, both of things in heaven, and things in earth, and things under the earth. The due consideration of Christ's incomparable preciousness and perfection, Use. may move us to have a reverend regard to him, and to esteem highly of him, x Luke. 2.32. who is a light to the Gentiles, and the glory of Israel, who is a Reve. 19.16. the King of Kings, and Lord of Lords, b Isa. 9.6. Government is upon his shoulder; he shall call his name Wonderful, Counsellor, The mighty God, The Prince of Peace, c Ephes. 1.21. who is fare above all principality and power, and might, and dominion, and every name that is named, not in this world only, but also in that, that is to come. Seeing then that our Saviour is of such pre-eminence, worthiness, and excellency, we may soon know our bounden duty, namely, reverently to regard him, to have a great estimation of him, to imprint his reverence in our hearts, and with his holy servant d Phili. 3.8. to think and judge, all things to be loss and dung, for the excellent knowledge sake of jesus our Lord, that we may win Christ, e Phili. 1.21. Who is to us both in life and death advantage. We should accounted him our chief treasure, our only joy, our most precious f Matth. 13.16 Pearl of great price. We read that a Roman Senator called Nonius, did possess a very rare and precious jewel named Opalus; Antonius one of the Triumphers hearing of the beauty thereof, had a very great desire to obtain the same, being then in the pride of his power; because of a refusal, he conceived such hatred and indignation against the possessor, that in the terrible fire of that proscription, he adjudged him to death. But Nonius to keep his jewel, suffered banishment, Illa salua nulla ei patrimonii, Petrarch. dial. 37. vel patriae cura erat, cum illa paratus exulare & mendicare, & ad extremum mori: His Pearl being safe, he had no care of his patrimony, nor of his native Country, being ready with it to be banished, to beg, and at last to die. What then should we suffer for Christ's cause? What estimation should we make of him, who is our only g Psal. 16.5. portion, our inheritance, the God of our salvation? Let every one say with the Prophet, h Psal. 73.25. whom have I in Heaven but thee? and I have desired none in the earth but thee, My flesh faileth and my heart also, but God is the strength of my heart, and my portion for ever, he will guide me by his counsel, and afterward receive me to glory. Miserable is the madness of many men, Madness to despise Christ. contemning and despising him who is so precious, and excellent, he alas i Isa. 53.3. is despised and rejected, we hide as it were our faces from him, we esteemed him not, who hath borne our sins, who hath carried our sorrows, who was wounded for our transgressions. If the Captains with their fifties k 2. King. 1.10 were burnt with fire from heaven, because they misregarded Elias, if the l 2. Kin. 2.24. little children were rend in pieces with Bears because they mocked Elisha, if m 2. Sam. 12.31. the Amonites Citizens of Rabbah were put under saws, and under iron harrows, and under axes of iron, and made to pass thorough the bricke-kilne, who abused David's messengers: n Heb. 2.3. How shall we escape if we neglect so great salvation, if we shall contemn him, who is so excellent, so worthy, and powerful, the fountain of felicity and consolation. The ignorance of Christ is the cause wherefore he is so dis-esteemed, and vilified. The woman of Samaria before she knew Christ, in her ignorance, she misregarded and mocked Christ, accounting him unworthy of a cup of cold water; But when she knew Christ, and the gift of God in him, that he had the water of Life, than she left her business, and did manifest Christ to her neighbours, declaring that he had told her all things, o joh. 4.29. that he was the Christ; then she would have given her heart to him. The God of our Lord jesus Christ, the Father of glory, give unto us the spirit of wisdom, and revelation through the knowledge of him, that the eyes of our understanding may be lightened, p Eph. 1.17.18. that we may know, what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints, and what is the exceeding greatness of his power towards us, according to the working of his mighty power. God grant, that seeing we who are weak and unworthy, are dear to him, and q Isa. 43.4. precious in his sight, that we esteeming of him, because of his excellency, may prefer him before all things. CHAP. II. Christ most necessary for us. Our Saviour who is most excellent in himself, Christ our King. he is also most necessary for us; that he may be our King to govern us, that he may be our high Priest to reconcile us to our God, our Doctor to instruct us, our Physician to cure us, our Pastor to feed us, that he may be all in all to us. Christ is a King most strong, most wise, most holy, most loving, most liberal, a wonderful King, an immortal and everlasting King, a Reve. 12.6. Isa. 9.7. Who ruleth all Nations, whose Kingdom shall have no end, b Heb. 7.2. and who is King of Peace and Righteousness. A good earthly King is most necessary, c 2. Sam. 21.17 He is the light of the people, d Lam. 4.20. he is the breath of their nostrils, he is the life of the people, e 2. Sam. 18.3. Macedones se omnes unius Alexandri Spiritum ritum vivere affirmabant. Curtius' lib. 9 cap. 5. Worth ten thousand of his subjects, yea the very Ethnikes, who were destitute of the light of God's word, granted this: for the Macedonians affirmed, that they all lived by the spirit, or life of their King Alexander. Where there is no King in a Country, it is manifest by proof of holy * judg. 17.6. & 18.1. & 19 Christ our King. Scripture, and by lamentable experience, that inspeakable hurt and calamity befalls that Country; then there is no good order, or decency, but disorder and confusion, there is little Godliness or Piety, but Idolatry and Abomination; little Truth or Honesty, but Robbery and Oppression; no justice or Equity, but Murder, Bloodshed, and Desolation. If there be a necessity of an earthly King, there is a greater necessity of our Heavenly King. I. To relieve and deliver us from the power of darkness, to acquire and purchase us to himself, who before remained under the thraldom of sin and Satan. jesus Christ f john 3.8. the Son of God, who for this purpose appeared, that he might dissolve the works of the Devil; g Tit. 2.14. And gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works. He is a most happy Conqueror, and there is a great difference betwixt him, and all other earthly conquerors. 1. Other Conquerors rather seek their own wealth and profit, than the good and commodity of those whom they subdue: But Christ hath a greater regard to our welfare and ease then to his own. 2. Other Conquerors in their conquering, proceeded not so fare as they intended, neither subdued all those people whom they desired to subdue. But it is not so with Christ, h Psal. 2.8. To whom is given the ends of the earth for his possession, he acquires to him, whom, and when he pleaseth. 3. When Conquerors usually did acquire Kingdoms and Dominions, it was by the death of strangers or enemies: But Christ, he was content to shed his own precious blood, and by his own Death, to bring life to all them that believe in him; for i Act. 20.28. he hath purchased the Church of God with his own blood. II. Our King when he hath relieved us from the oppression and dominion of strong Enemies, he is very necessary to defend us, who are weak and infirm, but k Ephes. 6.10. strong in the Lord, and in the power of his might; he must defend and preserve us, from the old Dragon who is l Reve. 12.17. wroth and maketh war against us continually, and maliciously assaults us, labouring earnestly by all means, again to bring us into thraldom and miserable bondage, and so to endless pain and damnation. III. To govern and order us who are unruly, who if we were left to ourselves, would m Ezek. 34.5. be scattered and dispersed, and devoured of all beasts; who would destroy ourselves, and n Zach. 11.9. every one eat the flesh of his neighbour. FOUR To bestow great benefits & favours upon his people, who of themselves o Reu. 3.17. are wretched and miserable, poor, blind, and naked. David was a powerful King, Christ our King. a 2. Sam. 19.9. and saved his people from the hands of their enemies, and delivered them from the tyranny of the Philistimes. Solomon was a wise King, to whom was b 1. King. 3.9. given an understanding heart, to judge his people, and that he might discern betwixt good and evil. Zedekias was a holy King, c 2. Kin. 18.6. For he clavae to the Lord, and departed not from him, but kept his commandments: So the Lord was with him, and he prospered in all things he took in hand, and he served not the King of Ashur, for he served the King of Heaven. Moses was a loving Ruler, more desirous of the people's safety, then of his own eternal felicity. Darius' a bountiful and liberal King, Christ our King. who did give of his e Ezra 6.8. own revenues, and of his own tribute, expenses for the building of the house of God. But our blessed King the Lord jesus, is much more powerful than David was. Christ delivers his own, that are on his side f Reve. 17.14 called, and chosen and faithful, from worse enemies; from sin, from Satan, from the World, and from their own corrupt affections. d Exo. 32.32. Christ more wise than Solomon, who will judge the World with equity, and when g Mat. 25.32. all nations shall be gathered before him, he will separate the good from the bad, he will give unto his own an heavenly Kingdom, and an eternal inheritance, an incorruptible Crown of endless glory; as for the wicked, he will adjudge them as cursed, to be tormented in everlasting fire prepared for the Devil and his angels; without whom * jer. 10.8. all other Kings do dote, and are foolish. Hezekiah a holy King, yet he was defiled with sin, he wanted not his imperfections: But our heavenly King h Heb. 7.25. is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens. jesus Christ, more loving than Moses, he endured shame, that his Saints might obtain glory, he suffered death, and the pains of Hell, that his Elect might receive life, and the unspeakable joy of Heaven: we should i 2. Cor. 8.9. know the grace of our Lord jesus Christ, that he being rich, for our sakes became poor, that we through his poverty might be made rich; k Heb. 2.9. he through the suffering of death, did taste death for us, that we might live eternally with him in his glorious Kingdom. It is written of Antonius Pius, Chro. Cari. lib. 3. that he was loving to his subjects, Solus omnium principium sine civili sanguine fuit. He often times repeated that saying of Scipio, that he rather desired to save one of his own Subjects, then to kill a thousand of his Enemies: yet out of question, he lost some of his Subjects in his war against the people of Dacia, and in repressing some of the Germans. But Christ safely preserves all his servants, l joh. 17.12. none of them will be lost, and he deals most liberally & bountifully with them, m 1. Cor. 3.12 for he giveth all things to them, n Ephe. 4.8. when he ascended up on high, he led captivity captive, and gave gifts unto men. Christ, o Tit. 2.14. who gave himself for us, will not deny us any thing profitable for us. Christ is most unlike the Emperor Mauritius, who being avaricious, would bestow no money nor ransom for the redemption of his Christian soldiers, who therefore were cruelly killed by Caganus. But our most liberal King, p 1. Cor. 6.10. Hath bought us with a great price, q 1. Pet. 1.18. and we are redeemed, not with corruptible things, as silver and gold, but with the precious blood of his Christ, as of a La●… 〈◊〉 defiled and without spot. Christ is a wonderful King, f●●●eath did not put an end to his reign and government, as it doth to all other earthly Monarches. He is an eternal King, Christ our King. r 1. Tim. 1.17. Now unto this our King, everlasting, immortal, invisible, unto God only wise, be honour and glory, for ever and ever, Amen. Seeing then Christ is such a great King, Use. a jere. 10.7. Who would not fear him? the King of Nations, who is great in power, and to whom appertaineth the dominion for ever: we should b Mat. 10.28. fear him, which is able to destroy both soul and body in hell, we c Psal. 34.9. his Saints should fear him, for nothing wanteth to them that fear him, the Lions do lack and suffer hunger, but they which seek the Lord shall want nothing that is good. Seeing Christ is a most wise King, d Psal. 149.2. Let all the children of Zion rejoice in their King. If the people of the jews came up after Solomon their King, e 1. King. 1.40. and rejoiced with great joy, so that they range with the sound of them when he was anointed; What great and unspeakable cause of joy have the true subjects of Christ to rejoice in him the Lord of the whole earth? f Psal. 97.1. The Lord reigneth, let the earth rejoice, let the multitude of the Isles be glad. Seeing Christ is a most holy King, we should study with an earnest endeavour, g 1. Pet. 1.15. So to be holy in all manner of conversation, as he is holy. Men naturally do imitate the manners of those that are in place of eminency and authority. The example of the Prince is the greatest provocation to do good or evil. Et Domini mores Caesarianus habet. If we be followers of Christ, h 2. Cor. 3.18. and be changed into the same image; i Luk. 2.52. as our King increased in wisdom, and in favour with God and men; So shall we obtain the favour of God, and of good men, and increase therein. It is certain that k joh. 16.27. the Father himself will love us, because we love Christ. And the Lords Saints will be of that disposition that holy David was of, l Psal. 139.22. As he hated them with an unfeigned hatred, as his utter enemies that hated the Lord: So he loved ardently all those that loved the Lord, m Psal. 16.3. his delight was in them. The Persians', Plutarch in praeceptis politicis, & Castellanus de officio regis. lib. 1. cap. 59 because of the virtues of their King Cyrus, and because of the benefits which they received from him, did not only affect and reverence himself, but also for a long time after his death, they loved all those that were like to him in countenance. Christian's will not only love their gracious King the Lord jesus, but also those they will love and tender, who are transformed into his glorious image. Is our King so loving, so liberal, so wonderful an immortal King, we should n Psa. 2.11, 12. serve him in fear, and rejoice in trembling, We should kiss the Son lest he be angry, and we perish when his wrath shall suddenly burn. If we in sincerity shall serve him, and in humility subject ourselves to our gracious King, of such unspeakable Princely love and liberality, we may be assured that he will uphold, and defend us against all crosses and calamities, for he will be unto us, o Esa. 32.2. a hiding place from the wind, and as a refuge for the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land. Accursed and unhappy is the estate of all such as say, p Luk. 19.14. & verse 27. We will not have this man to reign over us; for when he cometh again, in great power and glory, he will say, those mine enemies, who would not that I should reign over them, bring hither and slay before me. Blessed and glorious is the condition of all, Who shall q Math. 11.29 take his yoke on them, and who willingly shall submit themselves to his easy and happy government, for he shall be such a King to them, who shall by his power deliver and preserve them, by his wisdom rule and govern them, by his holiness be a Pattern to them, by his love he will cherish and comfort them: His liberality shall be constantly, wonderfully, and eternally extended unto them; he shall bestow upon them r 1. Pet. 1.4. an inheritance immortal and undefiled, and that fadeth not, reserved in heaven for them. jesus Christ, Christ our high Priest. a most gracious high Priest, a Heb. 5.2. who is able sufficiently to have compassion on them that are ignorant and out of the way, b Heb. 7.25. who is able also to save them perfectly that come unto God by him, seeing he ever liveth to make intercession for them. He is absolutely most necessary for us, when he, c Heb. 9.12. who by his own blood entered once into the holy place and obtained eternal redemption for us.) 1. To appear in the sight of God for us. 2. To reconcile us to God, (for d 2. Cor. 5.19. in Christ God reconciled the world to himself:) 3. And to bless us with spiritual and heavenly blessings. Aaron was a profitable high Priest to the jews, e Numb. 16.7, 48. they murmured against God, his plague already began among them: Aaron ran into the midst of the congregation, and made an atonement for the people, and when he stood between the dead and them that were alive, the plague was stayed. f Numb. 25.11. & Psal. 106.30. Phineas the son of Eleazar was jealous for the Lords sake, he stood and executed judgement, therefore the Lord consumed not the children of Israel, and the Lord did give unto Phineas his covenant of peace. jehoshua g Zech. 3.5. was a glorious high Priest, when a fair Diadem was set upon his head, and he clothed with precious garments, and the Angel of the Lord stood by. Our loving Master jesus, is a high Priest more profitable to us then Aaron was to the jews; he delivered us from the fierce wrath and indignation of the Almighty, and from all those fearful plagues which we justly deserved, because of our disobedience and abominations. Christ more zealous than Phineas, h joh. 2.17. For the zeal of his father's house did eat him up. He is more glorious than jehoshua was, not only in his own Person, but also in all his faithful servants; for he will give to each one of them a precious Garment, and a fair Diadem; i Reuel. 2.10. Even the crown of life, which shall not be taken from them. jesus Christ as he is our high Priest to appear in the sight of God for us, k Col. 1.20. To reconcile us to our God, and to set us at peace with him, through the blood of his cross: So also he is our propitiatory and meritorious sacrifice. l Eph. 5.2. Christ hath loved us, and hath given himself for us, to be an offering, and a sacrifice of sweet smelling savour unto God. Vnus Christus, idem Sacerdos, & Sacrificium, Alcui. lib. 3. de trinitate cap. 2. veniens ad nos, offer pro nobis, quod sumpsit ex nobis, ut auferret a nobis quod invenit in nobis, peccatum. One Christ, the same one Priest, and one Sacrifice, coming to us, offered for us, which he took of us, that he might take from us, which he found in us, viz. sin and iniquity. Christ is both the Priest, the Sacrifice, and the Altar; the Priest, as he is both God and man: the Sacrifice, as he is man: the Altar, as he is God; and m joh. 17.9. As for our sakes he did Sanctify himself, So he will Sanctify all the Sacrifices which he shall offer to God, and make them acceptable to his heavenly Father. Use. Seeing therefore we n Heb. 10.21. have such an high Priest which is over the house of God, let us draw near with a true heart in assurance of faith sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water. By approaching unto such an high Priest, and by enjoying the virtue of his Priesthood, we shall receive many and great benefits. For if the people of jerusalem by the ministry of jaddus their high Priest, josephus' Antiq. judaic. lib. 11. cap. 8. were freed from great fear, and their worldly state bettered: If the wrath of a mighty enemy, even of Alexander the great (who came of purpose to destroy and spoil the city) was mitigated and removed, and sundry favours and immunities was granted and conferred to the nation, while as the high Priest, being clad with his Priestly garments, did come forth to salute that conqueror. We by acknowledging and taking hold upon our high Priest, a Luk 3.7. Shall be delivered from the wrath to come, from the displeasure and indignation of the Almighty, from the fearful plagues and punishments due to sin; and b Rom. 5.11. Now we may rejoice in God through our Lord jesus Christ, by whom we have received the atonement and reconciliation. We shall have great comfort in this life, and greater consolations in the life to come. By the Priesthood of jesus we shall have comfort in this life, to mitigate our troubles and temper them; but greater comfort in the life to come, for to abolish our troubles and remove them, c Reu. 21.4. God shall wipe away all tears from our eyes, and there shall be neither sorrow, neither crying, nor death: d Reu. 14.13. Blessed are they who die in the Lord, even so saith the spirit, for they rest from their labours, and their works follow them. Simil. The consolations of this life are like the comforts we receive from the Moon to temper darkness: But the consolations of the life to come, are like the consolations which we receive from the Sun, which doth abolish and put away darkness. Thus by the Priesthood of Christ we shall be delivered from the anger of God, from the curse of the Law, from the punishment of sin, from the pains of hell. We shall be reconciled unto the Almighty, we shall obtain great favours and privileges; grace and peace shall be multiplied to us, his loving kindness better than life shall be continually extended to us. We stand in great need of jesus to be our Doctor and Master, Christ our Doctor. that he may instruct us that are ignorant and uncertain what to do: in comparison of Christ the most learned among men should not e Math. 23.10. be called Doctors, for one is our Doctor, even Christ. He is a Master of greatest wisdom, of greatest power, of greatest diligence, of greatest patience, of greatest love, and a most willing Master and everlasting Doctor. He is a most wise Master, f joh. 1.18. The only begotten Son, which is in the bosom of the Father, g Col. 2.3. in whom are hid all the treasures of wisdom and knowledge. First, Our Master as he delivers most wholesome, most excellent and heavenly doctrine to his own Disciples; so is he most powerful and able to make them (albeit by nature they are dulwitted and foolish) to understand and be capable of his profitable and high instructions. This is only proper to our great Doctor, for no other Master is of power to teach and instruct an idiot, according to the saying of the Wise man; h Eccles. 22.7. Who so teacheth a fool, is as one that glueth a potshard together, and as he that waketh one that sleepeth from a sound sleep. Secondly, He is also a powerful Master, because he furnisheth strength and grace to his Disciples, that they may practise his profitable precepts. Those old men, who had been ancient councillors to Solomon, did give good counsel to Rehoboam, whereby his kingdom might have been established, i 1. King. 12.7. and his people been his servants for ever: But they were not of power to cause Reboboam to follow their good advice, for he forsook the counsel that the old men had given him, and followed the counsel of young men, so his people rebelled, and his kingdom was rend from him. Seneca a wise and learned man, he taught his disciple Nero many lessons of temperancy, of honesty, of clemency, but he could not move Nero to embrace them, and continually to practise them in his life and conversation; for Nero became cruel, deceitful, most intemperate, and vicious. But our blessed Master, as he teacheth supernatural knowledge, and heavenly lessons that leads to eternal happiness; so he giveth to us power to conceive them, and to believe them: further, he giveth us grace to practise them in our life and conversation, to use them rightly to his own glory, the good of others, and to our own salvation. Thirdly, our Master is very willing and desirous to receive disciples, of whatsoever estate, sex, or condition they be; he invites and calls upon all, k Mat. 11.29. Laert. in vita Diogenis. Come to me, learn of me, ye shall find rest to your souls. Antisthenes' a Philosopher, he said to his scholars, abite, pass from me: Our blessed Master is most unlike him, for he is very willing and content to receive all that in sincerity and humility will come to him, he allures all to come to him, that he may teach them the way of their salvation. Fourthly, Christ is a most diligent Master, Christ our Doctor. a jere. 7.13. He riseth up early; and speaks to his people; all the day long he is content to instruct them, ye in the night he will teach them, b Psal. 17.3. He will prove them, and so visit their hearts, c Psa. 119.55. that they shall remember his Name in the night, and keep his Law. The Apostle Paul was earnest, and diligent to instruct the Ephesians, For d Act. 20.31. by the space of three years, he ceased not to warn every one, both night and day with tears. Christ, he is a master of greater power and diligence, and very earnest to teach all Christians the way to eternal happiness. Fiftly, Christ is a most patiented teacher, for e Rom. 9.22. if he suffer with long patience, the vessels of wrath prepared to destruction, will he not suffer with longer, and greater patience, the vessels of mercy prepared unto glory? He is patiented in teaching us, that of ourselves are indocile, that are unruly, that are unthankful; but let us diligently take head, lest we f Rom. 2.4. despise the riches of his bountifulness, of his patience, and long-suffering. Sixtly, Christ is a most loving teacher, for he not only instructs us in the way of our salvation, but also he furnisheth, and bestows upon us all things necessary. Elisha was a loving master, it is certain he taught the children of the Prophets the knowledge of God, further, g 2. Kin. 4.38. He nourished them that dwelled with him, when there was a famine in the Land. Christ, h Ephes. 4.8. when he ascended up on high, he gave gifts unto men, the gift of Knowledge, the gift of Prophecy, In vita Aristo. Guarino veronensi Authore. yea all gifts which we enjoy and possess; Food, Raiment, Health, Richeses, Honour, etc. It is written of Aristotle, that he greatly loved and affected his scholars and disciples, principally calisthenes, and Theophrastus; and so great was his affection to calisthenes, that for his sake he suffered the wrath and indignation of Alexander himself. The ardent love of Christ toward his Disciples is unspeakable and admirable; he teacheth them, he nourisheth them, he hath suffered the curse of the Law, the heavy wrath of God, the torments of Hell, for the good of his Disciples that they may be delivered; therefore he gives them sufficient maintenance on this earth, and prepares an eternal Mansion of glory for them in the Kingdom of Heaven. Seventhly, Christ he is an everlasting Doctor, he ever liveth to instruct us, and this redounds to the great profit and utility of all his Disciples. How profitable and expedient was it to jehoash King of judea, that jehoiada was his Praeceptor and instructor, for i 2. Kin. 12.2. jehoash did that which was good in the sight of the Lord, all his time that jehoiada the Priest taught him: but jehoiada waxed old, and was full of days, and died; after the death of jehoiada, the King and the Princes left the house of the Lord God of their fathers, and served Groves and Idols, and wrath came upon judah and jerusalem, because of their trespass. During the life time of jehoiada, while he taught him, jehoash lived honestly, but after his death he falleth to Idolatry. jesus Christ he saith truly of himself, k Reuel. 1.18. Behold I am alive for evermore, Amen. He living, instructs us, which is for our exceeding good, l Psal. 32.8. For he will instruct us and teach us in the way that we should go, and will guide us with his eye continually. Seeing jesus Christ is such a Doctor, Use. who by his wisdom will remove, or cure our foolishness; by his power, will supply our weakness; by his willingness, will help our untowardness; by his diligence, will amend our sluggishness; by his patience, will bear with our perverseness; by his love, will he cover the multitude of our infirmities, and bestow upon us the riches of his mercies; and seeing he ever liveth to teach us the way of our salvation, it is our duty most willingly to m Mat. 11.29. learn of him, n 1. Cor. 1.30. who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; and that we may make the better progress in his heavenly and wholesome Doctrine, o Isa. 2.3. Come and let us go up to the Mountain of the Lord, to the House of the God of jacob, and he will teach us his ways, and we will walk in his paths. We have great need of Christ to be our Physician. Christ our Physician. to heal us that are diseased, and a Isa. 61.1. to bind up the broken hearted. The Lord may justly say of us, as he said of the people of the jews, b Isa. 1.6. The whole head is sick, yea and the whole heart is heavy, from the sole of the foot unto the crown of the head, there is nothing whole therein, but wounds and swelling, and sores full of corruption: they have not been wrapped nor bound up, nor mollified with oil. We stand then in great need of Christ to be our Physician, he is most expert, well furnished with all sorts of Medicaments, he is a most Loving, most Humble, and a most happy Physician. First, he is most expert, and of perfect knowledge, and exactly knows both the Nature, the Causes, and Remedies of all sicknesses and infirmities; he knew what weakness and infirmity was in his servant Peter, c joh. 13.38. better than Peter himself. Secondly, he is well furnished with all sorts of Medicaments, for grace is the principallest Medicament, and salve for our souls; d john 1.14. The only begotten Son of the Father, is full of grace and truth; and obtaining grace from him who is the Fountain of grace, we shall certainly found the truth of his saying, e 2. Cor. 12.9. My grace is sufficient for thee; sufficient to amend, or to mitigate all our infirmities. Thirdly, Christ is a most loving Physician, he regards our health and happiness, but seeks not our silver, gold, or riches: Elisha freely healed Naaman of his Leprosy, f 2. Kin. 5.16. and refused to receive a reward from him. Christ, he heals us from the Leprosy of sin, also he heaps his benefits upon us, and bestows rich rewards upon his unworthy creatures; and to procure our health, Christ was content to make the medicine of his own heart blood: Fusus est sanguis medici, August. lib. 5. contra. haeres. & factum est Medicamentum phrenetici. Fourthly, Christ is a most humble Physician, g Mat. 11.29. meek and lowly in heart, esteeming of poor and ignoble men, who devil in small cottages, as of the Noble and rich personages, who remain in pleasant Palaces, h Act. 10.34. For God is no accepter of persons. Christ, he is very unlike that vain Physician Menecrates, Plutarch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being but a man, styled himself god in his letter directed to King Agesilaus: Yet that natural wise King, offended at the presumption of that foolish man, wished him a sound mind, and a right judgement. Our Physician being God himself, took upon him our nature, and in great humility called himself i joh. 3.13. & passim. the son of man. Fiftly, Christ is a most happy Physician, because none of his patients did ever perish in their sickness, k Mat. 11.15. For the blind receive sight, and the halt go, the lepers are cleansed, the deaf hear, the dead are raised up; the most dangerous and deadly diseases which he undertakes, are sufficiently cured and removed. And Christ he most perfectly performs the duty of a happy Physician, which is (according to the judgement of Asclepiades, one expert himself in that Art) Medici officium est, Cornel. Cells. ut cito, ut tute, ut iucunde curet, It is the duty of a Physician to cure speedily, surely, pleasantly. Christ healeth the diseased quickly, because l Mat. 8.16. he cast out the unclean spirits with his word, and healed all that were sick; m Luke 4.39. when Peter's wines mother was taken with a great fener, Christ, he stood over her, and rebuked the fever, and it left her, and immediately she arose, and ministered unto them. Christ he healeth most surely, n Psal. 103.3. for he healeth all the infirmities of the godly: and most pleasantly, for in stead of their short pain, he giveth eternal pleasure. If it be said, that many found grief and bitterness, whiles the diseases of their souls are in curing. I answer that it may be of truth, Hieron. in jer. for omnis medicina habet, ad tempus amaritudinem, sed postea fructus doloris sanitate monstratur, All sort of medicine for a time hath bitterness, but afterward the fruit of that pain, is known by health; the grief and bitterness is but momentany: but the joy and pleasure is eternal, which none shall take from them. First, because Christ is such a Physician, we should look to him with the eye of faith, that we may be healed. The jewish people being o Num. 21. stung with fiery Serpents, by looking to the brazen Serpent were healed; so we by looking to Christ, shall be healed from the sting of sin. Secondly, is jesus Christ such a Physician? Use. we should also frequently resort unto him, that we may receive Physic for our sick souls. a john 5.3. A great multitude of sick folk, of blind, halt, and withered, came to the pool Bethesda to obtain health for their bodies; albeit, of all the number one only was made whole at one time: we have great cause to come to Christ, that we may obtain health for our souls, seeing all who earnestly require health, will receive it from his merciful hands. If we had such a feeling of the pain of the grievous disease of our souls, b Mar. 5.25. as that poor woman diseased with a bloody issue twelve years, who suffered many things of many Physicians; who had spent all her goods, and it availed her nothing. If a sense of the pain of her body, moved her with weakness, and weariness through many impediments, to touch Christ's garment; let us address ourselves to come to our Saviour. c Mat. 9.12. The whole need not a Physician, but they that are sick. When we are come to our Physician, let us with all reverence honour him: The wise man counselleth us to d Ecclus. 38.1 honour an earthly Physician, with that honour that is due unto him, because of necessity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is much more a necessity of our heavenly Physician, that we should honour him with all reverence and submission. We should trust in him whom we honour; Asa the King of judah did very foolishly, who in the extremity of his disease, e 2. Chr. 16.12 sought not the Lord, but did cleave to the Physicians: but we shall do most wisely, if we cleave to our Physician when we expect for all good from him, who is the fountain and bestower of every good gift, and heavenly blessing. Thus looking to Christ, coming to him, honouring him, and trusting in him, we shall obtain health from him, for f Ezech. 18.32 Christ desireth not the death of him that dieth; and being restored to our health by our heavenly Physician, we should show our thankfulness towards him, as that Cripple did to Peter and john, he followed them, g Act. 3.8. He entered with them into the Temple praising God. The Grecians exceedingly honoured Hypocrates, Plin. lib. 7. cap. 37. and esteemed him worthy of divine worship, because he foretold that the plague of pestilence was coming, and did sand his disciples to help and support the diseased. Our Physician he forewarns us of the wrath of God, and of his plagues, he averts and stays the judgements of God, that they do not seize upon us, he worketh our health, he procures our reconciliation with God, and our eternal salvation. What thankfulness should we show to him, with what honour should we adore him, how earnestly and willingly should we follow him, praising and worshipping his glorious name for ever. jesus Christ h Heb. 13.20. Who is the great Shepherd of the sheep through the blood of the everlasting covenant, Christ our Pastor. he is most necessary for us, i joh. 11.52. That he might gather together in one the children of God which were scattered, k Ezech. 34.23, 25, 31. That he may feed them, and give them peace, that they may devil safely in the wilderness, and sleep in the woods, now the sheep of Christ's pasture are men, saith the Lord God. jacob he was a good shepherd, he suffered great pains for the good of his sheep; l Gen 31.40. In the day he was consumed with heat, and with frost in the night, and sleep departed from his eyes. So m Exod. 3.1. Moses, when he kept the sheep of jethro his father in law, he drone the flock fare within the desert, to the end they might have more plenty of food. David was a strong and courageous shepherd, for n 1. Sam. 17.34. when a lion came and took a sheep out of the flock, David went out after the Lion and caught him, and took it out of his mouth, he smote the Lion, and slew him. The great Shepherd of our souls is more painful than jacob, more careful and provident than Moses, more strong and courageous than David. Christ he o Heb. 12.2. endured the cross, and suffered contempt, p Phil. 2.8. He humbled himself, and became obedient to the death, q Psal. 23.2. He maketh his sheep to rest in green pasture, they shall not want; r Luk. 15.4. He followeth the lost sheep, he finds it, he layeth it on his shoulders with joy, he carrieth it home. Christ he is more strong than David, he delivers us from the devil our adversary, s 1. Pet. 5.8. Who as a roaring Lion walketh about continually, seeking whom he may devour. Let every one of us confess in sincerity, Use. and pray fervently, saying, with the holy man of God, t Psal. 119.176. I have gone astray like a lost sheep, seek thy servant, for I do not forget thy commandments. It is very manifest by proof of continual experience, that there is an absolute necessity of the four elements for the maintenance of this our earthly life, but certainly we stand in greater need of the Lord jesus, for the sustenance and preservation of the spiritual life of our souls. The element of the Air refresheth us; it is the element of our breathing, and place of our Being. The Water serves to cleanse and to wash away our filthiness, and for many other good uses. Fire or heat warms us, and prepares food for the nourishment of our corruptible bodies. The Earth bears us, albeit, a Rom. 8.22. It groaneth under us, for the burden of our sins; it nourisheth us, and doth carry thorough the secret veins thereof, the water of the Ocean, fare from man; it makes the salt and bitter waters of the Sea, to be sweet and pleasant to us. But Christ is much more needful for us; he doth refresh us with joy, with comfort, and with the light of his countenance, b joh. 16.33. In him we have peace, c Act. 17.28. in him we live, we move, and have our Being; Christ purgeth us, d Reu. 1.5. and washeth us from our sins in his blood, he warmeth our cold frozen hearts with the heat of his love. f Eph. 2.12, 13, 19 We who were aliens and strangers from the covenent of promise, and we who were fare off, are made near by his blood; we are no more strangers nor foreigners, but Citizens with the Saints, and of the household of God. Yea, g 2. Pet. 3.10. When the Elements shall melt with heat, and the earth with the works that are therein shall be burnt up, and the heavens shall pass away with a noise, and all things shall forsake us: Even than Christ h Phil. 1.22. shall be unto us both in life and death advantage, i Col. 3.11. He shall be all, and in all things to us; he will never leave us, k joh. 14.3. He will receive us unto himself, that where he is, there we may be also, remaining and reigning with him in eternal and unspeakable glory. The consideration of this, Use. that Christ is so necessary for us, To seek Christ. should move us, and urge us to seek him first of all and principally, to seek him diligently and carefully, to seek him in time, to seek him in the right place where he is to be found, to seek him in fear and humility, to seek him in truth and sincerity, to seek him continually and constantly. First, We should seek him principally, for if l Math. 6.33. First we should seek the kingdom of God (we should seek Him first and principally) Who is m joh. 14.6. the way to that kingdom, and n Mat. 25.34. who is the giver and bestower of that kingdom. Secondly, Let us seek Christ diligently, for so he seeks us, as o Luk. 15.8. a woman if she loose one piece of silver, doth light a candle, and sweep the house, and seek diligently till she find it. By our diligent seeking of Christ, we declare and testify that we are the true Spouse of Christ, who desireth to be joined inseparably to her husband, p Cant. 3.2. seeks him by night, and if she find him not, she riseth and goeth about in the City by the streets, and by the open places, and asketh the watchmen, and diligently seeks him whom her soul love's, till she find him and take hold on him. Thirdly, Let us seek Christ in time, q Isa. 55.6. Seek ye the Lord while he may be found, call ve upon him while he is near; Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive. The foolish Virgins sought Christ, but untimously; r Math. 25.12. When the gate was shut, they cried, Lord, Lord, open unto us, but he answered verily I know you not. If we desire the Lord near unto us, that so timously we may seek him and find him, our joy and our treasure, let us labour to obtain melting and broken hearts, and sorrow full souls, because of our grievous sins and heinous trespasses committed against so good a God, so kind and so gracious a God for us; s Psal. 34.18. The Lord will be near unto them that are of a contrite heart, and will save such as be afflicted in spirit. Fourthly, When we address ourselves to seek Christ, let us resort to the right place, and to the blessed company of the godly people: john he saw t Reu. 1.13. Christ in the midst of the seven golden candlesticks, abiding with great majesty, power and glory. We should seek Christ in that place, among that society, where he promised to be present, in the Church, among the assembly of the righteous. u Math. 28.20 Lo, I am with you always until the end of the world. Fifthly, Seeing Christ is so necessary, it is our duty to seek him with holy fear and humility, as jacob sought his father's blessing; he feared a Gen. 27.12. lest he should have been cursed; with humility and fear he sought his blessing. That happy woman Queen Ester, while she was to seek her own life, and the life of her people from her husband King b Ester 4.16. Asbuerus, remembering her own unworthiness and indignity, and beholding the King his majesty and glory, with preparation, fear, humility and fasting, she came to the King, and made her humble supplication to him, she found favour in his sight, her request was granted unto her. Thus we seeking jesus in holy fear, in humility, with fasting, with preparation; we shall find him: we may draw near to him while he holds up the golden sceptre of his mercy unto us. Sixtly, Let us seek Christ in sincerity for his own sake, to glorify and honour his holy name; not as the carnal jews, who sought Christ for their bellies, c joh. 6.26. That they might be filled; wherefore Christ he reproves them; but let us with earnest study seek Christ, and labour to be like Nathaniel, d joh. 1.47. True Israelites in whom is noguile, so Christ shall accept of us. Seaventhly, If it be profitable for us to pray continually, it will be profitable also to seek Christ continually; Christi nativitas sanctificat nostram, Bernard. eius vita instruit nostram, eius mors destruit nostram, Christ's birth sanctifies our birth, his life instructs ours, and his death destroyeth our death. Incassum laborat in acquisitione virtutum qui eas alibi quam in Christo quaerit, In vain do any labour to acquire virtues, who seek them in any other place then in Christ. When we by the grace of God are dutifully exercised in seeking of the Lord jesus, we may e 1. Thesse's. 5.17. be well assured to find him, f Cant. 1.6. whom our soul loveth, seeing it is his own gracious promise, g Math. 7.6. Ask and it shall be given you, seek and ye shall find, even Christ himself, who is of greatest excellency; in whom there is sufficiency of all good, to be our King to deliver us, who naturally are in bondage; to defend us that are infirm and weak of ourselves; to govern us, who are unruly; we shall find him to be an high Priest, to make intercession for us, who are guilty; to reconcile us to our God, who were his enemies; to bless us with spiritual blessings; we shall find him our Doctor to instruct us that are ignorant; our Physician to heal us that are diseased; our Pastor to feed us, who are most indigent, to the great joy of our hearts, to the eternal comfort of our souls, to our everlasting happiness. CHAP. III. Of the Love of Christ. OUR blessed Saviour, so excellent in his own nature, so necessary for us, he is also most loving and merciful to us. The undoubted assurance, and the firm persuasion of his great love and ardent affection towards us, is the cause of our unspeakable joy and consolation: Yea, the diligent remembrance of this love of God to his own Saints, is the cause ofttimes of their wonder and admiration; a Psal. 40.5. O Lord my God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us: I would declare, and speak of them, but they are more than I am able to express. b Psal. 139.17. How dear therefore are thy thoughts unto me, O God how great is the sum of them! If I should count them, they are more than the sand: c Eph. 3.18. Who may be able to comprehend what is the breadth, and length, and depth, and height: And to know the love of Christ which passeth knowledge. If the infinite love of Christ towards his owne cannot be comprehended, Christ's Love.. 9 Properties. how can it be sufficiently uttered or declared; Yet let us remember for our comfort and instruction, that the love of Christ towards his Saints is eternal, great, constant, sweet, wise, strong, manifest, a natural love, and a free love. First, 1 His Love eternal. Christ's Love is eternal, because he loved us before the world was made, he d Eph 1.4. who chose us, and e Math. 25.34 prepared a kingdom for us before the foundation of the world, he also loved us before the beginning of the world: But Christ chose us, and prepared a kingdom for us, before the foundation of the world. It is true than he loved us before the world was made, f Eph. 1.11. even he loved us, and predestinate us to happiness from all eternity, which worketh all things after the counsel of his own will, to his glory, to our felicity. Secondly, Christ's love is very great, 2 His love tender. his affection wonderful tender towards his own, g Psal. 34.15. & 15.17. His eyes are upon them, his ears are open to their cry, his heart pitieth them, his hand helpeth them, he delivereth them out of all their troubles, he will never forget them; h Isa. 49.15. Can a woman forget her child; though she should forget, yet Christ will not forget his Saints, for i Cant. 8.6. he sets them as a seal upon his heart, and a signet upon his arm. His love is more tender and ardent, than the love of parents to their children; k Psal. 27.10. Though my Father and Mother should forsake me, yet the Lord will gather me up, and be the God of my salvation; l joh. 15.13. Greater love than this hath no man, when any man bestoweth his life for his friends. Some Mothers for the preservation of their natural life, have killed their own children, m 2. Kin. 6.29 and did eat them; we read of no Mother, who did give her own flesh to be food for her child, to save his life in time of famine: But our most loving Saviour did bestow his own life, n john 6.51. And gave his own flesh for the life of the World, he was willingly content to die, that we might live eternally with him in his happy Kingdom. Thirdly, 3 Love's constant. Christ's tender love is also constant and permanent, o john 13.1. Forasmuch as he loved his own which were in the World, unto the end he loved them; p jam. 1.17. With him there is no variableness, neither shadowing by turning; q Mal. 3.6. The Lord changes not, and the sons of jacob are not consumed. The great King of Heaven, is not as the mortal kings on this earth, who oftentimes will altar fection, and change their favour to wrath and indignation; r Ester 3.1. King Ahashuerosh did promote Haman, & exalted him above all his Princes, but shortly after, in his wrath commanded s Ester 7.9. to hung him. Who was in greater favour with Alexander the great, Plutar. in vita Alex. than Clitus or calisthenes? yet Clitus within a short space was killed, and calisthenes tormented. Who in greater credit with Solyman the Magnificient, Richard Knolles in the Turkish History. fourth Emperors of the Turks, than Abraham Bassa, whom Solyman made Vesier, which is the chief of all the Bassas, and Precedent of his Council, the greatest honour in the Turkish Empire, next unto the Emperor himself? And to honour him yet more, he delivered him his private Signet, wherewith the Turkish Emperors never used to trust any but themselves; what he commanded was done, and whatsoever he did was taken for well done. He might without the Emperor's knowledge give any office, yea, the government of whole Provinces and Countries unto his favourites; without whose company Solyman was as one half dead. He so possessed the Emperor, that many commonly said the soul of Solyman lived in Abraham. But quickly after, Abraham so much beloved and honoured, is brought in disgrace with Solyman, He in the Court was murdered by the commandment of the Emperor, and so became the scorn of Fortune, the lamentable spectacle of man's fragility. But whosoever shall attain to that happiness, as once to enjoy the love and favour of jesus, he may certainly be persuaded, never to lose the same; For a Num. 23.19 God is not as man that he should repent, b Rom. 11.29. and the gifts and calling of God are without repentance, c Rom. 8.25. who shall separate us from the love of Christ, d Esa. 42.3. he will not break the bruised reed, nor quench the smoking flax, but bring forth judgement in truth, who e Heb. 5.2. will sufficiently have compassion on them that are ignorant, and out of the way. Dilexit nos Christus dulciter, sapienter, fortiter, 4 His love Sweet. Bern. super Cant. ser. 20 dulciter quod carnem induit, sapienter quod culpam vitavit, fortiter quod mortem sustinuit. Christ hath loved us Sweetly, Wisely, Courageously; Sweetly, because he was clothed with our flesh; Wisely, because he eschewed our fault; Courageously, because he suffered death, that f Heb. 2.4. through the suffering of death, by God's grace he might taste death for all men. Christ he loved us Sweetly, when he g Phil. 2.7. being equal with God, took on him the form of a servant, h Gal. 4.4. and was made of a woman, i Rom. 1.3. our Lord was made of the seed of David according to the flesh, k 1. Tim. 3.16 Without controversy; great is the mystery of godliness, which is God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, and received up in glory. August. Is qui fecerat hominem, factus est quod fecit, ne periret, quod fecit factus est, homo suscipiendo, quod non erat, non perdendo quod erat. He who made man, hath become what he hath made; lest that which he hath made should perish; he hath become man, by taking that which he had not, not by losing that which he had. Christ hath loved us Sweetly, who being equal with God in glory, did take upon him our nature, and l Hebr. 5.1. was compassed with our infirmities, and was found in our shape, because he loved us so, he would work that great work of our redemption. King Achab m 1. Kin. 21.30 when he went unto the battle against the Aramites, he did change his apparel, undoubtedly not of love, but of fear. Our Saviour, n Gene. 3.15. the seed of the woman, who was to break the head of the Serpent, o Phil. 2.7. he made himself of no reputation, and was made like unto men, and was found in shape like as a man; his exceeding love and wonderful affection, was the cause that moved him to make such an exchange, as to take our flesh, and give to us his righteousness. Fiftly, 5 His love Wise. Christ hath loved us most Wisely; for albeit, he took upon him our nature, yet he was not defiled with our sin, p 1. Pet. 2.22. Christ did not fin, neither was there guile found in his mouth. As that Serpent of brass, which Moses by the direction of God lift up in the Wilderness, it had the shape of a Serpent, but not the venom, nor poison of a Serpent; Yea, q Num. 21.9. when a fiery Serpent had bitten a man, if he looked up to the Serpent of brass, he recovered and lived. So jesus Christ r john 3.14. became the son of man, that whosoever believeth in him should not perish, but have eternal life. He was clad with our nature, but not polluted with sin, being s Luk. 1.35. the holy Son of God, conceived by the Holy Ghost, borne of the Virgin Mary. We have great comfort in this similitude, because Christ being very God, is very man also in one person; we have greater comfort in the dissimilitude, because albeit Christ be man like unto us, yet he is no sinful man as we are; but is holy, harmless, t 1. Pet. 1.19. the undefiled Lamb of God without spot, a 2. Cor. 5.21. which knew no sin, that we should be made the righteousness of God in him. Seeing the Son of God hath assumed our nature, he is a fit Saviour to satisfy the justice of his Father, for that transgression and fault committed by man; for it is agreeable to reason, that because man sinned against God, he should also make satisfaction for sin. And seeing Christ was free from sin, & the holy Son of God, not subject to any inbred impiety, that is a greater comfort for us; thereby we may be assured whatsoever Christ suffered, it was for our sakes; b Isa. 53.5, 6. He was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, with his stripes we are healed; and the Lord hath laid upon him the iniquities of us all. Christ our most holy high Priest, is not like the Leviticall Priests; For c Heb. 5.3. they were bound to offer for sins, aswell for their own part, as for the peoples, because they were sinful like the people: But Christ who is altogether free of sin, d Heb. 9.26. Hath appeared once to put away sin, by the sacrifice of himself. Christ being without sin, is most fit to make satisfaction for us who are sinners. Sixtly, our Saviour loved us Valiantly, because he suffered death for us, 6 His love strong. and that most willingly, not by constraint or compulsion; e joh. 10.18. No man taketh my life from me, but I (saith he) lay it down of myself; I have power to lay it down, and to take it up again; And so f 2. Tim. 2.10 hath abolished death, and hath brought life, and immortality unto light through the Gospel. Quemadmodum infestum animalculum cui nomen vespa, Athanasius de Christi passione. cum impetit Petram, non eam laedit incursu, sed potius perdit aculeum, sic mors vehementer falsa est incurrens vitam, quae est Christus jesus, non enim potuit eum tenere mors, sed ipsa potius aculeum perdidit. Like as that trouble some little beast called the Wasp, when it invades a hard Rock, it hurts not the Rock by that onset, but rather loses her sting: So death was greatly deceived by setting upon life, which is Christ jesus; for death could not hold him, but rather lose her sting; so that Christ saith triumphantly; g 1. Cor. 15.55 O death, where is thy sting? O grave, where is thy victory? Seventhly, 7 His love manifest. Christ's love towards us is manifest and apparent, not an obscure or hid love; it appears clearly both by his words or styles which he giveth us, and by his works which he did for us; Christ saith to the godly soul, h Cant. 4.9. & 5.2. My Sister, my Spouse, my Love, my Done, my undefiled, open to me, come to me; He calleth his people i Psal. 94.5. his heritage, his k Deut. 32.9. portion, the lot of his inheritance; l Zach. 2.8. He that toucheth them, toucheth the apple of the Lords eye; and Christ when he is speaking of any, who m Math. 12.50 shall do his Father's will, he saith the same is my brother, my sister, and mother. All those styles which Christ giveth to his own, are loving and comfortable. So the works which he doth to them, they are very pleasant and profitable. First, He awaits upon our coming to him, and expects us a longer time than n 1. Sam. 16.12. Samuel did await for David, when he was to anoint him King over Israel; o Reu. 3.20. He stands at the door of our hearts and knocks; If any man hear his voice, and open the door, he will come in unto him, and sup with him. Gemina dulcedo suavitatis exuberat in pectore Christi, longanimitas in expectando, Bernard supra Cant. & facilitas in donando, Double sweetness of pleasure abounds in Christ's heart, his patience, longanimity in awaiting for us, his readiness to give gifts to us. Secondly, When we have wandered and gone astray, and are as lost sheep in the wilderness of this world, he followeth us, he seeks us diligently while he finds us, p Luk. 15.5. he layeth us on his shoulders with joy, and brings us home again into the sheepfold of his obedience. Thirdly, Because he loved us, he hath suffered much pain for us, more than q Gen. 29.28. jacob suffered for Rachel; r 1. joh. 3.16. Hereby have we perceived his love, that he laid down his life for us, s Gal. 3.13, 14. and hath redeemed us from the curse of the law, when he was made a curse for us, that through him the blessing of Abraham might come upon us, that we might receive the promise of the Spirit through faith. Fourthly, Because Christ loved us, he hath fought valiantly to obtain and purchase us to himself; he hath fought more valiantly than a Iosh. 15.17. Othniell did for Achsah the daughter of Caleb, whom he got to wife, with a field, and with a blessing: But b Col. 2.15. Christ hath spoiled the Principalities and Powers, and hath made a show of them openly, and hath triumphed over them in the cross. Fifthly, Because he hath loved us, he hath patiently borne with our infirmities, and did not forsake us when we did offend him; c Psal. 37.24. Though we fall, we shall not be cast off, for the Lord putteth under his hand; d Psal. 103.13. As the father hath compassion upon his children, so hath the Lord compassion on them that fear him. Parents do not reject and despise their diseased and sickly children, but rather cherish them and bear with them; the love of Christ is more ardent, who beareth with our imperfections, and healeth all our infirmities. Sixtly, e Col. 2.13, 14. Christ hath forgiven us all our trespasses, and hath put out the hand-writing that was against us, even he took out of the way that obligation which was contrary to us. Thus he dischargeth us of a most dangerous debt, he cureth us of a most deadly disease, he preserves us from a most cruel enemy, he delivers us from a most dark prison, he washeth us from most filthy spots. That happy woman did evidently declare her great love to Christ, while she d Luk. 7.38. did wash his feet with her tears, and did wipe them with her hair, and kissed them, and anointed them with ointment. But this is a greater demonstration of Christ's love towards us, for that he hath washed us vile and miserable sinners with his own blood, from the filthiness and pollution of our sins, and e Reu. 3.18. anointed our eyes with eye salve, that we may see; And f 1. joh. 2.27. the anointing which we have received from him dwelleth in us, and teacheth us all things needful for us to know for our eternal salvation. And as in love he hath delivered us from the greatest evil, and hath discharged us of the worst debt; so also in his incomprehensible favour, he hath bestowed upon us the greatest good, and furnished to us the most precious and durable riches. When as Augustus Caesar had of his own accord paid the debt of a Senator his favourite, Macrobius, l. 2. Saturn. cap. 8. and had relieved him of that heavy burden, he was therefore renowned and greatly praised; Yet he did not bestow a sufficient maintenance, whereupon his friend afterward might have been entertained, as he being advertised of that matter, did writ to the Emperor, Mihi nihil, Thou hast given nothing to me. But Christ as he hath relieved us, of a most trouble some debt, by making satisfaction thereof; so further, he will give us more precious jewels, and more worthy raiment than g Gen. 24.51. Eleazar Abraham's servant gave to Rebecca, and h 2. King. 9.7. a better inheritance than David gave to Mephibosheth: yea, i Heb. 12.28. He will receive from him a kingdom which cannot be shaken, but remaineth with us for ever. So we may say, k Col. 3.11. Christus nobis omnia & in omnibus, Christ is all to us, and in all things. This was a true signification of the love of Euilmerodach King of Babel, toward jehoiachin King of judah, for that l jer. 52.31. he lifted up his head and brought him out of prison, he spoke kindly to him, and changed his prison garments; he set his throne above the throne of his Princes that were with him in Babel, and he did give him a continual portion all the days of his life. Christ hath given a more sure demonstration of his love towards us, who brings us forth from a filthy prison, who speaks peaceably and comfortably to our consciences, who changeth our prison, rend and polluted garments, who bestoweth upon us m joh. 16.13. the Spirit of truth which will lead us in all truth, and n Reu. 3.21. who will grant to us, that we shall sit with Him, and with his Father in his throne, to praise and bless his glorious name for ever and ever. Thus the Love of Christ, may be very manifest and well known to us, by his awaiting for us, who are lingering; by his seeking of us, when we are wand'ring; by his taking pains for us, who were fleeing and departing from him; by fight for us, for our Redemption; by suffering us who are infirm and weak; by forgiving us great debts, by bestowing upon us great benefits. Eightly, Christ's Love is natural, not forced; Natural. a Mich. 7.18, 19 He taketh away iniquity, and passeth by the transgressions of his heritage, he retaineth not his wrath for ever, because mercy pleaseth him; He will turn again and have compassion upon us, he will subdue our iniquities, and cast all our sins into the bottom of the Sea: We may therefore (because Christ's love is natural, and mercy pleaseth him) with assured confidence believe all his promises. Gracious. If a covetous or avaricious worm, would promise' us great benefit, we might have cause to doubt of the performance of that promise, seeing it is contrary to his nature to be liberal or beneficial. But Christ when he promiseth good things, we may be certainly persuaded that in due time he will accomplish and fulfil what ever he hath promised; for he doth b Zeph. 3.17. quiet himself in his love. His favour is natural to him. As it is natural to a lively fountain, Simil. to give forth her streams of wholesome water, and to the bright Sun to give light and heat where it shineth: So it is natural to Christ, who is the true fountain and wellspring of all blessedness, and who is c Mal. 4.2. the Son of righteousness, to refresh, enlighten, and give health and grace to all his beloved Saints, where ever they remain upon this earth. Ninthly, The Love of Christ, Christ's Love free. is a most free Love, no ways merited by us; for it is extended to miserable, sinful, unworthy, and wretched creatures: Christ will cure our misery, d Hos. 14.5. heal our rebellion, he will love us freely, his anger will be turned away from us, he will make us happy for ever. I will speak God-willing, Use. of our natural misery and wretchedness, in the next Chapter. But first, propound the use of this doctrine, viz. that we should love Christ, who hath so loved us. Secondly, The evident signs, and some infallible tokens of those that love Christ, whereby they may truly know whether they love Christ their Redeemer or not. Thirdly, Some comforts and benefits, which are prepared for all those that love the Lord jesus. First, Love Christ earnestly. it is our duty to love and affect our Saviour with a most ardent and earnest affection; the faithful soul, the true Spouse of Christ saith e Cant. 2.5. I am sick of love; Great is her affection towards Christ, great will be the consolation she shall receive from Christ; f Cant. 2.4. He will bring her to the wine-cellar, his love will be a banner over her, he will stay her with flagons, and comfort her with his apples, his fruit will be sweet and delectable unto her mouth, his comforts will refresh her for ever. Let us not prefer the love of any worldly thing or earthly commodity unto the love of Christ, for so did the Gadarens, from g Luk. 8.37. whom Christ departed, whom he left in misery and bondage: But let us h Deut. 30.5. love the Lord our God, with all our heart, and with all our soul, that we may live; He that loveth his life better than Christ, shall loose it, and he that hateth his life in this world, shall keep it unto life eternal. Secondly, The inward affection of our heart, Love Christ openly. should appear evidently, and be manifest to all, by the outward profession of our mouth; i Math. 10. Whosoever therefore shall confess Christ before men, Christ will confess him also before his heavenly Father; whosoever shall deny Christ before men, him also will Christ deny before his heavenly Father which is in heaven; k Mark. 8.38. Whosoever shall be ashamed of Christ and of his words among this sinful and adulterous generation, of him shall the Son of man also be ashamed, when he cometh in the glory of his Father with the holy Angels. The good Emperor jovianus, Theodoret Euseb. who was of excellent wit, and sound judgement, given to letters, and therewith well learned, he was a faithful and sincere Christian; Insomuch that when the Apostata julianus, commanded that no Christian should be a Captain, neither should have any charge or office in the wars. jovianus pleasantly answered, that he made greater account of the faith whereof he made profession, then of any dignity or honour he enjoyed, and so gave up his charge: Yet afterwards he was advanced to great honour, even with great joy and applause chosen Emperor, and the Imperial ensigns given to him. His love to Christ, as it was entire and ardent, so he publicly with danger and loss for a time, professed the same, as many other Martyrs, the faithful servants of the Lord, who albeit l Heb. 11.37. they were stoned, hewn asunder, albeit they were slain with the sword, afflicted and tormented, yet did they never deny their Master, nor forsake their faith, but because of their great and inward affection, they publicly, constantly, and openly confessed their Lord, m Heb. 4.14. holding fast their profession; whose example should be a pattern to us to love Christ as they did, ardently and manifestly in the view and sight of all the world, and never to be ashamed of such a good Master. Thirdly, Love Christ constantly. We should constantly love Christ at all times, and never suffer our love to decay, but that continually it be fervent, manifest, plentiful and constant. As the Hawk while she is fit to catch the Prey and lively to flee well, Perkins. she is set on the hand of the King or Nobleman; Simil. but if she be old or dead, than she is cast off, or to the dunghill: So we when we love Christ with alacrity and cheerfulness, than we are on God's right hand, in his favour and love: But if we die and decay in love, we are in the ready way to be cast off and cast away. Our love to Christ is like a little fire or flame: Than we must not quench it, or cast water upon it, for that puts it out; so our sins they be as water, yea every sin that we commit is as a dish of water cast on the little fire of our love, and by it we do what we can to extinguish and put out the fire of God's grace; but we must do as the Priests did, who according to the commandment of God, did keep the fire upon the Altar, never let it go out, but fed it continually; n Leu. 6.13. The fire (saith the Lord) shall ever burn upon the Altar, and never go out. So we must cherish and preserve this fire of our love, and carry wood to this fire daily and continually: if we be like the Ephesians, o Reu. 2.4. who left their first love (as all are when we examine ourselves throughly, we may soon perceive a great and manifest decay of our love) our judge will then p Reu. 2.5. come against us shortly, and will remove our candlestick out of his place, except we amend; and suffer us to remain in fearful and comfortless darkness, and in ignorant blindness, destitute of the light of God's loving countenance. But let us endeavour with great diligence, that we may have such an affection and love to Christ, as Mary Magdalen had, who loved and honoured Christ in his life, and awaited on him at his death, and sought him diligently after his resurrection; q joh. 20.15. to whom first he appeared, comforting her, and directing her, to show his resurrection to his Disciples. We read of many women who were not enlightened with the knowledge of God's word, Plutarch in Pomp. that constantly and firmly loved their husbands; Valerius Maximus. lib. 4. cap. 6. Hypsicrates wife to Mithridates a King of Pontus, did change her apparel, and followed her husband thorough many difficult and dangerous ways, while he fled from Pompey, and was a great comfort to him in time of his trouble, during the space of his exile and banishment. Also Sulpitia, wife to Lentulus Crustelio, when as her mother julia did watch over her narrowly, and keep her most diligently, lest she should follow her husband to Sicilia, banished by the Triumvers; notwithstanding taking to her worn and common , accompanied with two maids, forsaking her mother, who with alluring words (no doubt) promised her ease and rest, Valerius Max. lib. 6. cap. 7. and good entertainment, she privily came to her husband, neither refused she to banish herself, that her love and fidelity towards her troubled husband, might the better appear. It is greatly to be feared, that (as the r Math. 12.42. Queen of the South will rise in judgement, and condemn the jews, for their contempt of Christ; so even Ethnic women will rise in judgement with this generation, and condemn it for their cold affection and disloyalty to jesus Christ, who offers to be the good husband of their souls: But let us s Math. 16.24. take up our cross and follow Christ, and for sake ourselves. Let us love our heavenly husband most constantly, and adhere to him, most steadfastly affecting him, with a most tender, an earnest, a constant and a loyal affection. Now forasmuch as the profane worldly man, Signs to know who loveth Christ. will profess openly, and affirm boldly, that he love's Christ greatly: Yea, one would think a manifest wrong done to him, if his love towards Christ were called in question, and he accounted as one that is t Reu. 3.16. Lukewarm, neither bot nor cold, whom Christ will spew out of his mouth. And seeing that u jer. 17.9. the heart is deceitful and wicked above all things, who can know it? I will briefly set down some sure signs and tokens, whereby any may know assuredly whether they love Christ rightly or not. 1. One that loveth Christ truly, Our remembrance of Christ. will be mindful of Christ continually, his first thought in the morning will be of him, his last cogitation in the evening will be of him, in the day time, and night time he will think upon him, and never suffer that Christ slip out of his memory, he will say with the faithful soul, the true spouse of Christ, x Cant. 1.3. I will remember thy love more than wine. The people of God in their banishment at Babylon, did a Psal. 137.5. never forget jerusalem, but remembered their City, and preferred it to their chief joy, because of their love to jerusalem. If one love earnestly the King of jerusalem, he will never forget him, but always remember him with entire affection, and hearty thanksgiving. Our delight in his Word. Secondly, if thou love Christ in sincerity, thou wilt delight in his word greatly, and rejoice to hear him speaking to thee, thou wilt say; b Cant. 2.8. It is the voice of my well-beloved; c john 10.4. The sheep of Christ know his voice, and follow their Saviour, but they flee from a stranger, because they know not his voice. Thou wilt take great pleasure to hear him speak to thee, (for he d Isa. 61.1. will preach good tidings to thee, liberty to thee that art captive, the opening of the Prison to thee that art bound, he will preach the acceptable year of the Lord to thee, to comfort thee that mourns) and proclaim peace, and reconciliation to thee who by nature was his enemy. Thirdly, Our desire of a communion with him. whosoever loveth Christ as they should do, they will desire earnestly to have society and communion with Christ, yea, to possess Christ, and to be possessed by him, that they may with feeling and experience testify e Cant. 2.16. my beloved is mine, and I am his, and to attain to that fellowship and communion, they will be content to suffer great pains, and to bestow great charges and expenses. Schechem, f Gen. 34.12. when his heart clavae unto Dinah the daughter of jacob, while he longed for her naturally, did ask her in Marriage; He said unto her Father, and to her Brethrens, let me find favour in your eyes, grant me my request, and I will give you whatsoever ye appoint me, ask of me abundantly, both dowry and gifts, and I will give as ye appoint me, so that ye give me the maid to wife; and for her sake he suffered incision in his flesh, and he deferred not to be circumcised, because he loved jacobs' daughter. Who so loveth Christ spiritually, with an earnest and tender affection, to the end they may possess Christ, and enjoy the pledges of his presence, they will be content willingly to bestow expenses, and to endure pains, yea, to suffer death, that they may obtain him, g joh. 11.25. Who is the resurrection and the life. Fourthly, Obedience to his commandments. obedience to the commandments of Christ, is a most sure argument of a Christians affection towards Christ; h joh. 14.15. If ye love me (saith he) keep my Commandments. Dathan and Abiram loved not Moses, for when he the Ruler of the people sent for them, they disobeyed and answered, i Num. 16.12. We will not come up; therefore they went down alive into the pit, a●● the earth covered them. David loved the Lord tenderly; k Psal. 116.1. Therefore he made haste, l Psal. 119.60. and delayed not to keep his Commandments. Fiftly, if thou love Christ, Our sorrow for his his dishonour. thou wilt be greatly grieved and discontented, when any dishonour or indignity is done to him. Abishai the son of Zeruiah did carry great affection to David, for when Shimei came out, cursed and iviured David, Abishai was offended, and m 2. Sam. 16.9 said unto the King, what doth this dead dog curse my lord the King? let me go, I pray thee, and take away his head. Many and great benefits will they receive who love Christ dutifully; He that loveth me, john. 14.21. shall be loved of my Father: he will bestow his loving kindness and favour upon them. The favour of God is most profitable, most pleasant and permanent. If the favour of an earthly King n Pro. 19.12. be like the dew upon the grass, that will refresh one, and increase his estate in Worldly goods; the favour of the Heavenly King will be much more profitable; o Psal. 30.5. In his favour is life. God's favour is most pleasant, and so most to be desired, which made David thus to pray; p Psal. 4.7. Lord lift up the light of thy countenance upon us, (God give us thy favour and loving kindness.) Thou hast given me more joy of heart, than others had, when their wheat and wine did abound. His favour is permanent and not alterable; q Mal. 3.6. I am the Lord (saith he) I change not, and therefore ye sons of jacob are not consumed; And seeing r Rom. 11.29. the gifts of God are unchangeable, and without repentance; s Num. 23.19 God is not as man, that he should repent. Our Heavenly King is not like an earthly King, for oftentimes it cometh to pass, that a mortal King will change his affection, and altar his love, as t Esther 7. Ahashuerus did to Haman, as before was specified. Orontes son-in-law to King Artaxerxes, Plutarch. in apo. reg. having experience of the changeableness of the affection of great Princes, being rejected of the angry King, and condemned; Like as (said he) the fingers of those who did account, sometimes were placed for a great number, at other times for a small number (for in old times, men used to make their accounts with their fingers, as now they do with counters:) so the friends of Kings, while they enjoy the favour of Kings, they may do great things to help themselves and others; but when they are in disgrace with their Prince, they may do very little for their own relief. It is better therefore to trust in the Lord, u Psal. 118.9. Than to have confidence in Princes; his favour is steadfast, and permanent, he himself is always present with his own, x Heb. 4.16. To help in time of need. jacob a loving father; y Gen. 37.3. He loved joseph, and made him a coat of many colours, but he could not continually be present with him, to have defended him from the envy and fury of his brethren. David a loving Prince, and well minded towards Abner, a 2. Sam. 3.20 unto whom he made a feast, yet he could not ever accompany him, to save him from the sword of joab, but whom God favours he will at all times be present with them, b Psal. 91.15. He will be with them in trouble, be will deliver them and glorify them. Secondly, if we love Christ, c Rom. 8.28. We know that all things work together for the best unto us; the troubles, afflictions, and calamities of this life will work to our good. Martyr in Rom. cap. 8. This they do not of their own strength or nature, but by the appointment of God: for if earthly Physicians can so temper poison by their art, that they will make it to procure the health of a man's body; It is no marvel although the most wise God, so temper our crosses and all our afflictions, as to make them to redound to the weal and profit of those who love him. Thirdly, if we love Christ, we shall be beloved of him, and d Psal. 127.2. surely he will give rest to his beloved; after our pains, travel, and misery, we shall enjoy peace, rest, and tranquillity. Nao●● e Ruth. 3.1. said unto Ruth, my daughter shall I not seek rest for thee, that thou mayest prospero: Christ will say unto that soul that loveth him, I will seek rest for thee, that thou mayest prospero eternally. Fourthly, f john 14.24. he that loveth me (saith Christ) I will love him, and show my own self unto him; yea he will give his own self unto him, for the price of his redemption, he will purge him, honour, and bless him. Let g Ephe 5.2. us walk in love, Use. even as Christ hath loved us, and hath given himself for us, to be an offering and a sacrifice of sweet smelling savour to God. Now h Reve. 1.5. unto him that loved us, and washed us from our sins in his blood, and made us Kings and Priests unto God, even his Father, to him be glory and dominion for evermore, Amen. Thus of the manner how we should love Christ, viz. greatly, openly, constantly; also of the signs showing our affection to him, viz. our remembrance of him, our delighting in his word, our desire of communion with him, our obedience to his precepts, our grief and discontentment at his dishonour: further, of our comforts when we love him; we shall get God's favour, all things shall turn to our good, we shall get rest, peace, purity, protection, his blessing, honour, and eternal happiness. We will next speak of the freeness of his great love towards miserable man. CHAP. FOUR Christ's free love to miserable man. THis incomprehensible love of Christ is most free, no way of our deserving, for it is extended to miserable, sinful, unworthy, and wretched creatures: We indeed are a Reuel. 3.17. poor, naked, blind, miserable, and wretched, & that by our default & procurement, for God at the beginning, b Gen. 1.26. He made man in his own image, according to his own likeness, & in righteousness, and holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man was the image & workmanship of God. Exemplumque Dei quisque est in imagine parua, Nazianz. Manil. every one is the example of God in a small image; so we were all at the beginning, but we did not abide in the state of our creation; we lost our happiness by our own sin and defection, and so we became weak, mortal, vile, unhappy, sinful, and miserable in our bodies, souls, and in our actions. Our bodies c Gen. 3.19. are dust and earth, The misery of the body taken out of the earth, and which shall return again thereto: Corpus materia est malitiae, our body is a matter of naughtiness, Corpus est volutabrum, Hilarius. Ambros. in Lucam. August. lib. 2. confess. & diversorium peccatorum, our body is a wallowing place, and lodging of sins: Corpus est puteus caeno ac miseria tantum scatens, our body is a pit full of clay, filthiness, and only misery, it is become cadaver sensibile, sepulchrum portabile; a sensible carrion, a portable sepulchre: the beginning of our body is filthiness, the perfection thereof is weakness, the end thereof is rottenness. It is called saccus stercorum, esca vermium, a sack of filthiness, a bait and food of the worms. The soul of man much more precious and excellent than the body: Of the soul. when we consider the faculties, and the best ornaments thereof, we may soon perceive them (as they are merely natural) to be exceedingly defaced and depraved, in so much that the reason and understanding itself (which is as needful for our safety and tranquillity, Plutarch. in moral. as the anchor is to the Ship, and as pleasant and profitable to us, as the Sun is to the World; without the Sun, albeit, there were other planets and Stars, there would remain but darkness; and without reason, albeit, there were other senses and powers, there would remain but brutishness. This our understanding is first obscured and darkened; d 1. Cor. 2.14. So that the natural man, perceiveth not the things that are of God, for they are foolishness to him: Secondly, it is so feeble and weakened, that all the travels and labours of the wisest (without the assistance of God's holy Spirit) cannot increase the light, the knowledge and the strength thereof; c 1. Cor. 3.7. Neither is he that planteth any thing, neither he that watereth, but God that giveth increase: Thirdly, it is so corrupted and vitiate, that it would f Isa. 47.10. deceive us, and 'cause us rebel against God, with those Babylonians; g 1. Cor. 8.1. It would puff us up, and not edify us; h jere. 4.22. It would make us wise to do evil, but have no knowledge to do well, yea, the best effect thereof would be trouble and vexation; i Eccles. 1.18. For in the multitude of wisdom is much grief, and he that increaseth knowledge increaseth sorrow. Such then being the vanity and misery of the understanding, The vanity of the william. how great is the vanity, and misery of the will, and of the affections, which aught to be governed and directed by the understanding. The will of man so differs from the will of God, as the jonick Idiom or Language, Simil. which is enlarged, differs from the Attic Idiom, which is contracted. It is God's will that we contain ourselves within the limits of reason, but our will is to pass over and transgress the bounds appointed by God, yea, our will is direct contrary to the Lords will; his will, is holy and heavenly, our will is wicked and earthly; k Rom. 12.2. The will of God is good, acceptable and perfect; our will is evil, perverse and imperfect. It is the Lords will, l 1. Pet. 1.15. That we be holy in all manner of life and conversation, as he which hath called us is holy; But m Rom. 3 9 we are all under sin, we have all gone out of the way, we are all unrighteous, and made altogether unprofitable. It is God's will that we be true and faithful, n Reu. 19.11. as he is called faithful and true, and judgeth righteously; but o Psal. 116.11. all men are liars, false and deceitful by nature. God willeth us to be p 1. Pet. 29. a Royal Priesthood, a free people, his own children, brethren and sisters to Christ jesus; but q Rom. 6.17. we have been servants to sin, slaves to our vile affections, and vassals to Satan. It is the Lords will, r 1. Cor. 3.16. That we should be the Temple of God, and that his good Spirit should devil in us; but we have become s Luk. 19.46. a den of thiefs, a receptacle of foul spirits. It is the Lords will, t Hos. 14.7. that we should be as the Olive trees spreading our branches in beauty, within his garden; but we u Isa. 7.23. are as briers and thorns, worthy to be cast into everlasting fire. It is the Lords will, that x 1. Cor. 3 9 we should be his husbandry or field to bring forth fruit in the appointed season. But alas in us y job 31.40. thistles do grow in stead of wheat, and cockle in stead of barley; we are a barren and unprofitable husbandry, z Heb. 6.8. justly to be reproved, very near unto cursing; whose end (except we timely and seriously repent) is to be burned. It is the Lords will that we should be his a Isa. 5.2. fruitful Vineyard, to bring forth grapes, and to be his pleasant plants; but we have brought forth wild grapes; he looked for judgement, but behold oppression; for righteousness, but behold a crying. It is the Lords will that we b 2. Tim. 2.20. should be vessels of gold and silver unto honour in his house, but we have been vessels of wood and earth unto dishonour. It is the Lords will c 2. Cor. 11.2. that we be prepared to be presented as pure Virgins to him, that he may be our husband, d Hos. 2.19. to marry us unto himself for ever, yea to marry us in righteousness and judgement, in mercy, in faithfulness, and in compassion: but we forsaking our most wise and most loving husband, the guide of our youth, the giver of all our good, e Ezech. 16.26. we have committed fornication with his enemies, we have increased our whoredoms, f Hos. 2.5. we have done shamefully and foolishly, and have played the harlot with the world and with sin, and justly have we deserved his wrath and indignation, shame, poverty and destruction; g Psal. 63.27. For the Lord destroyeth all them that go a whoring from him; Simil. yea we wholly gain-stand the good will of our God. And as the planets are moved with a motion, which is contrary to the moving of the Universe: so also our nature, and the whole course of our life is directly repugnant to his most holy commandments. We have then good cause to renounce our own wicked and perverse will, Use. and to pray with the Prophet; h Psal. 143.10. Teach me O Lord to do thy will, for thou art my God, let thy good Spirit lead me unto the land of righteousness, i Phil. 3.13. for it is God which worketh in us both the will and the deed, even of his good pleasure; we have cause at all times to say with our Saviour; k Math. 26.39. O my Father, not as I will, but as thou wilt so be it done. Concerning our affections (which inseparably abide with us, Of our affections. which no thing can remove from us) as clearly appeareth by experience, and that speech of that worthy Emperor, Antoninus Pius. Permittite illi ut homosit, nam neque Imperium, neque Philosophia tollet affectus. Eras. lib. 6. Apoth. Nec madida ebrietas, nec mihi sicca placet. Chrysost. in joan. Plutarch. in Moral. For when as his adopted Son Marcus Aurelius, did heavily lament the death of his Tutor, and the Courtiers assayed hastily to mitigate his grief and sorrow; the Emperor said, suffer him to be a man, for neither the Empire, neither Philosophy, will take away his natural affections. These are to us a sort of drunkenness, for to distemper and annoyed us. These are to us as a heavy burden, pressing us down, & hindering us, from running the race of our spiritual journey. Our affections are tous, as a mighty tempest, and vehement wind is to the Sea, which make it troublous, & very dangerous. These are like an evil and watery humour, falling down from the head upon the eyes, and hindering the sight. These are like the poisonable cup of Circe's, that suddenly transformed men: These are to us naturally, as the Nations and Canaanites were to the jews, l Iosh. 23.13. a snare and destruction to us, as a whip on our sides, and thorns in our eyes, withdrawing us from doing good, urging us to do evil, so to bring us to misery and wretchedness. Seeing then such is the condition of the body and soul, m Psal. 39.5. surely every man in his best estate, is altogether vanity, n Psal. 62.9. the chief men are liars: to lay them upon a balance, they are o Psal. 90.15. altogether lighter than vanity, o Psal. 90.15. they are as a dream, and as the shadow of a dream; a shadow is a vain, a weak, a dark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. and a backward thing, fleeing from the Sun, and from the light; when the Sun is in East, the shadow inclines to the West, and when the Sun is in the West, the shadow tendeth to the East: So in man there is vanity, weakness, darkness, perverseness, and backwardness, a rebellious and deceiving heart, declining and departing from the living God. If then the fountain be bitter, the water flowing therefrom, can not be sweet; if the tree be evil, the fruit cannot be good; If a man be so perverse and corrupt, So p Gen. 6.5. that all the imaginations of the thoughts of his heart be only evil continually, his actions and deeds will be as his thoughts, wicked and vicious. q Rom. 3.12. There is none then, who of himself, Innocen. de vilit. cond. hum. by his own nature (the Apostle speaketh truly) that doth good, not not one; But Agit prava, quibus offendit Deum, offendit proximum, offendit seipsum, agit turpia quibus polluit famam, polluit personam, polluit conscientiam; agit vana quibus negligit utilia, negligit necessaria, fit cibus ignis qui semper ardet & urit, inextinguibilis; esca vermis, qui semper rodit & comedit immortalis; massa putredinis, quae semper foetet & sordet: A man doth wicked things, wherewith he offends God, he offends his neighbour, he offends himself; he doth filthy things, wherewith he defileth his good name, he defileth his person, he defileth his conscience; he doth vain things, whereby he neglects profitable and necessary things; he becometh the food of an unquenchable fire, which is ever burning and consuming, a bait of a never dying worm, which is ever gnawing and devouring, a very mass of rottenness, that at all times is filthy and stinking. r job 4.8. He that will blow iniquity and sow wickedness, shall reap the same, with the blast of God he perisheth, and with the breath of his nostrhils he is consumed. All mankind is subject to a threefold misery, according to the judgement of an Ancient. First, we are readily seduced. Secondly, we are unable to obey God. Thirdly, Bernard serm. 8. we are weak and infirm to resist tentations. If we would discern betwixt good and evil we are deceived; if we assay to do good, we are soon weary of well-doing; if we press to withstand evil, we are hast down and vanquished; s Hos. 13.9. Our destruction is of ourselves, our help and deliverance is of God, and in him. Further, the remembrance of the place where we have been, where we are presently, and whither we go naturally, may be an occasion to show to us our baseness, and to aggranate our wretchedness. Bernard. Considera unde venis & erubesce, ubi es & ingemisce, quo vadis & contremisce; Consider from whence thou comest, and be ashamed; and where thou art (that thou remainest in Meshech, and dwellest in the tents of Kedar) thou mayest sigh; x Psal. 120.5. whether thou goest, and be afraid. Yet notwithstanding of our misery, vanity, and deformity, of our weakness, foolishness, and filthiness, of our cortuption, perverseness, rebellion and wickedness; it hath been the good pleasure of our glorious and blessed Saviour, freely of his own accord, to love and affect us a u Zeph. 2.1. people not worthy to be beloved; and if we shall embrace his tender and free love, even he who in his own due time will x Act. 1.6. restore the Kingdom to Israel, he will also restore to us all those gifts and graces which we lost by sin; we shall be conceived y joh. 3.5. of the spirit, and the womb of z Gal. 4.26. our mother the Church; we shall be a joh. 1.13. borne not of blood, nor of the will of the flesh, but of God, who is our Father in Christ, and we shall be b 2. Cor. 3.18. changed into the same image of the Lord, from Glory to Glory, as by the Spirit of the Lord; he will make us his own habitation; He c Reu. 3.20. will come in unto us, and sup with us, we shall be d 1. Cor. 3.16. the holy Temple of God, in whom his Spirit dwelleth; He will make us, e 2. Tim. 2.20. vessels of gold and silver appointed to honour; and all f Rom. 6.13. our members as weapons of righteousness unto God; and because g Psal. 119.73 his hand hath fashioned thee, he will give thee understanding, that thou mayest learn his commandments; h job 33.30. He will turn back thy soul from the pit, to be illuminate in the light of the living; he will enlighten thy dark understanding, strengthen thy weak understanding; and renew thy corrupt and vitiat understanding; he will so conform our wicked will, to his holy will, that we i Ephes. 2.3. shall not fulfil the will of our flesh, neither that, k Eph. 5.27. we be unwise, but shall know what the will of the Lord is, as the servants of Christ, doing the will of God from the heart; further, he will moderate and rectify our crooked affections, and m Col. 3.2. set them on things which are above, and not things which are on the earth, so that they shall be esteemed not earthly but heavenly; Bernard. as a small drop of water poured into a great quantity of wine, looseth the nature of water, Simil. and hath both the colour and taste of wine; so are our affections changed by Christ; they will be rectified and ruled by him, and become holy and heavenly, Simil. according to his will; Christ will not remove our affections, but direct them: As one who is of purpose to break a horse of a good kind, will not labour to take from him his swiftness, strength, and courage, but to tame him, and fit him for the service of the owner; So Christ will not take our affections from us, but conform them to his will, for God's glory, the good of others, and our own salvation; then thy greatest sorrow shall be for thy sins; n Zech. 12.10. When thou shalt look upon him, whom thou hast pierced; thy most joy shall be in the cross of jesus, whereby the world is crucified unto thee, and thou unto the world; thy greatest fear shall be like the fear of joseph, lest p Gen. 39.9. thou sin against God; thy most fervent love shall be set upon Christ; that q 2. Cor. 5.14. love shall so constrain thee, r Phil. 3.20. that thy conversation shall be with him in the heaven, and thou s Rom. 13.14. shalt have no thought for the flesh, to fulfil the lusts thereof, but shalt be t Eph. 5.1. a follower of God, as a dear child in all thy actions, and walk in love with Christ, u Tit. 2.2. denying ungodliness and worldly lusts, living soberly, justly, and godly, in this present world; x Heb. 12.2. looking unto jesus the Author and finisher of thy faith, who gave himself for thee, to redeem thee from all iniquity; and will bestow upon thee many and excellent blessings. A few number thereof, I am now God willing to lay before thee, that by thy meditation on them, thou mayest readily receive Christ, offering himself with his mercies, so graciously to thee. CHAP. V Christ giveth his Spirit. AMONGST many innumerable and unspeakable benefits, Christ giveth his Spirit. which Christ of his undeserved favour, will vouchsafe unto his own servants, I will recount these for the present: He will give his Spirit, life, health, wisdom, food, clothing, riches, liberty, joy, honour, peace, grace, his blessing, yea, himself for to be a husband to all those, who will willingly, and rightly receive him. First, Christ will give to his own his holy Spirit, which a joh. 15.26. proceedeth from the Father, to testify of him. This spirit by his most mighty power and effectual working, will banish and expel the spirit of Satan, which naturally possesseth all the children of Adam, an b 1. Sam. 16.17 evil and wicked spirit, that would vex and trouble us: Secondly, a c 1. Kin. 22.22 false and lying spirit, that would deceive us: Thirdly, d Zach. 13.2. an unclean foul spirit, that would defile us: Fourthly, a e Hos. 5.4. spirit of fornication, causing us to departed from our God, withholding & staying us, from giving our minds to turn to our Lord: Fiftly, a f Mar. 9.25. deaf spirit,. so that of ourselves we cannot hear the word of God: Sixtly, a dumb spirit, so that we cannot speak to our God: Seventhly, a g Luk. 13.11. spirit of infirmity, bowing us together, so that we cannot in any wise lift up ourselves to look to him: Eightly, h Rom. 11.8. a spirit of slumber, so that with our eyes, we cannot see the way of God, neither in our hearts consider those things that belong to our peace: Ninthly, a i Esa. 19.14. spirit of giddiness to distemper us: Tenthly, a k 1. Tim. 1.7. spirit of fear to terrify us from God's service: Eleventh, the l 1. Cor. 2.12. spirit of the world, to tie and glue our affections thereto, detaining us from the Heavenly Kingdom. The people of jerusalem were greatly indebted unto David, because he expelled the jebusites out of the City and m 2. Sam. 5.7. took the fort Aion: Are we not more obliged unto the goodness of jesus, who hath cast out of us so many devils spiritually, as he had n Mar. 16.9. cast out of Mary Magdalen bodily, and hath taken to him our heart, to be his habitation. Cicer. Phi. 1 & Valerius lib. 4. That renowned man Trasybulus, deserved well of the Athenians, who driven out of their Town, thirty Tyrants miserably oppressing the Citizens, and made a Decree of oblivion, and forgetting of all wrongs, never to be remembered among them, and so restored great peace and tranquillity unto his own people. But much more better hath Christ deserved of us, who will sand his holy Spirit to deliver us: first, from o Rom. 8.15. the spirit of bondage, and cast out the foul spirit with the unclean lusts thereof, and give to us p john 14.17. the Spirit of life: secondly, the Spirit of verity: thirdly, the q Zach. 12.10. Spirit of grace: fourthly, the r Eze. 18.31. Spirit of prayer and compassion: fifthly, a new Spirit, that we die not: sixthly, the s Rom. 8.5. Spirit of adoption: sevenly, the t job 20.3. Spirit of understanding: eightly, the u Isay 11 2. Spirit of wisdom and counsell● ninthly, the Spirit of knowledge and strength to quicken us; to teach us, to beautify us, to make us serve our God in newness of spirit, to strengthen us, to give wisdom to us, to guide our feet in the way of of peace and righteousness, so to cover us with his innocence, That the Lord shall not remember the sins of our youth, neither our rebellions; x Rom. 7.6. But his only tender mercies and loving kindness, even for his goodness sake. y Psal. 25.7. The operation of this holy spirit is principally our sanctification, from the which the spirit is called, a Rom. 1.4. the spirit of sanctification. And the effects and fruits of the holy Spirit, proceeding from the sanctification of the spirit are spread into many branches: First, b john 3.5. to renew us, or to work faith and conversion in us. Secondly, to make us sensible c Gal. 5.17. of our wants: Thirdly, sorrowful for our sins: Fourthly, to wrestle, and lust against the flesh, and our own corruption: Fiftly, d Psal 42.2. to thirst earnestly for grace, and mercy from God: Sixtly, to prefer Christ to all, e Phil. 3.8. thinking all things loss for him: Seventhly, to f joh. 14.26. teach and inform us according to Christ's promise; Et ubi spiritus est magister, cito discitur quod dacetar, where the spirit is master, it is soon learned by us, which is taught unto us: Eightly, g Rom. 8.11. to conjoin and couple us with Christ, that as members of his body we may be raised with him from the dead: Ninthly, h Rom. 18.14. to lead and govern us, through all the dangers and difficulties of this life: Tenthly, i joh. 14.16. to comfort us in time of our trouble and affliction; and in this respect he is truly called the Comforter: Eleventh, to confirm us who are weak and wavering in our faith, and to make us sure of our salvation, and of the continuation of all the blessings of Christ towards us, and of our preservation even unto the end; k Eph. 1.13. That we may be sealed with his holy Spirit of the promise, which is the earnest of our inheritance, until the redemption of the possession purchased, unto the praise of his glory. The effects and properties of the holy Spirit, may be the better known by those comparisons which are set down in the holy Scripture: It is compared, to l Matth. 3.11. fire, m Isa. 55.1. to water, and to the n Psal. 47.8. oil of gladness. 1. The fire doth warm and give heat to cold things. 2. It will furnish light in darkness. 3. It will nourish us in some manner, at lest prepare food for our nourishment. 4. It is the nature of the fire to ascend and go upward. 5. It hath a power to burn. 6. It hath force to melt metals, to mollify hard things. 7. It serveth to be a Beacon for the safety of ships. 8. Fire is a terror to Lions, and other ravenous beasts. 9 It is fit to cleanse houses infected with the plague of the pestilence. 1. Holy spirit compared to the fire. The holy Spirit will warm with the love of Christ, our cold hearts, frozen in the dregss of sin, in this cold age of the decaying world. 2. It will illuminate us with sanctifying and saving light, who of ourselves remain in the shadow of death and darkness. 3. It will cherish us. 4. Raise our affections towards him. 5. It will consume the dross of sin. 6. Mollify and melt our hard hearts. 7. Direct us to the salvation of our souls. 8. Be a terror to Satan and evil spirits. 9 It will cleanse our infected souls. And to insist in these properties more particularly; As fire warmeth cold things, so doth the holy Spirit warm our cold and benumbed hearts: We find that S. Paul and his company, had great need of a fire to warm them, when after Shipwreck they were cast in winter upon Malta, they accounted it no little kindness, when those of the Isle o Acts 28.2. kindled a fire, and received them all, because of the shower, and of the cold. I. We have great need to be warmed with the holy Spirit in this World; And we may be assured, that our hearts will never be quickened with the life of Christ, but when they are warmed with the heat of the holy Spirit: Before the Shunamites dead son was raised to life, p 2. Kin. 4.34. The flesh of the child waxed warm, when Elisha stretched himself upon him; so our warmed heart becometh a quickened heart. If no creatures be hid q Psal. 19.6. from the heat of the Sun in the Firmament, none of Christ's Saints shall be deprived of the heat of the love of his Spirit. II. The spirit brings a more clear and continuing light, unto our dark minds, than a fire can bring unto our house; r Psal. 36.9. In this light shall we see light; as for the wicked man, who hath not the light of this spirit, s job 15.30. He shall never departed out of darkness; his t Psal. 35.6. way shall be dark and slippery; he u job 24.13. will abhor the light, not knowing the ways thereof, neither continuing in the paths thereof; wherefore, x Isa. 8.15. He shall stumble, and shall fall, and shall be broken, and shall be snared, and shall be taken, and destroyed; when the godly shall be well guided, and surely preserved. If the jews received a great benefit by that cloud which guided them, and was in the night a a Exod. 13.21. pillar of fire to show light to them. True Christians receive a greater benefit by God's good Spirit; b Isa. 58.10. Our light shall spring out of darkness; c Colos. 1.13 We shall be delivered from the power of darkness; c Colos. 1.13 Light shall be sown for us; f Psal. 93.15. We shall walk in the light of God's countenance, g Isa. 48.17, Which will teach us to profit, and lead us the way that we should go. III. At focus a flammis & quod fovet omnia dictus. We are nourished and refreshed by the benefit of the fire, (at the lest, most part of our food is prepared and made fit for us, by the help thereof.) So Moses desired the people, d Exo. 16.23. To bake or seethe Manna itself, for their nourishment and sustentation: And it is known by experience, that our most necessary food, would become unprofitable, unwholesome, and unsavoury for us, if it were not dressed by the fire. We are better refreshed by the consolations of the holy Spirit: Yea, all natural and civil gifts, as worldly Wisdom, Eloquence, Utterance, the gift of Prophesying, without the grace of the sanctifying Spirit, at one day will serve to no purpose; When as Christ e Mat. 7.23. will profess to them, I never knew you, departed from me, ye that work iniquity. FOUR It is the property of the fire, that the flame thereof ascendeth and tendeth upward, Vnam viam scit, August. alteram nescit, it knoweth one way, to go upward; it hath no other way. So it is the property of the Spirit, to raise up our earthly hearts; f Colos. 3.2. That we may set our affections on things which are above, and not on things which are on the earth, g Phil. 1.27. That our conversation may be as becometh the Gospel of Christ, and that h Ephes. 3.1. we may walk worthy of the vocation, whereunto we are called; whosoever hath received the Spirit of Christ, he will say with David, i Psal. 25.1. Unto thee O Lord, lift I up my soul, even unto thee, k Isa. 57.15. That is high and excellent, that inhabiteth eternity, who dwelleth in the high and holy place. Our soul being lift up unto God by heavenly contemplation, is then most sure from the tentation and danger of Satan; Simil. as a fowl when she flieth high in the air, remaineth then in greatest safety, but when she abideth on the earth, is in most jeopardy, for there the fowler may catch her in the grin, and ensnare her, the net cover her, or some other inconvenience may overtake her. So our heart minding and affecting earthly things continually, is oftest a prey to the enemy, who incessantly l job 1.7. compasseth the earth, and so within it hunteth whom he may devour. V The holy Spirit, Chrys. hom. 13. in joh. is as a fire to kindle the fervency of grace in us, and to consume, and burn up the dross of sin; as gold cast into the furnace, it is fined and the dross consumed: we are by the fervency of the Spirit fined and bettered, our sins are removed, but we ourselves preserved. m Exod. 3.2. That Bush which Moses saw in the Wilderness, burned with fire and was not consumed, because the great Angel of the Covenant, Christ, was in the Bush: Although we be kindled with an ardent love to God's glory, yet we shall not be destroyed by the fire of that zeal; but our wickedness thereby will be weakened, and we ourselves preserved, Spiritus fanctus, Gregor. in hom. ideo in linguis igneis apparuit, quia omnes quos replenit ardentes pariter, & loquentes fecit, The holy Spirit, therefore, appeared in fiery tongues, because it made all those whom it filled to be burning, and speaking; burning indeed with zeal of God's glory; n Act. 28.31. Preaching the Kingdom of God, and teaching those things, which concern the Lord jesus Christ. VI As the fire hath power to melt metals, and to soften in some measure hard iron: So the Spirit hath a more forcible power, to mollify and soften our hard hearts: When josiah heard the words of the Law, o 2. Kin. 22.19. His heart did melt, and he humbled himself before the Lord. Who did work this effect in him? only the holy Spirit; for as no waters could have come out of the Rock, p Exod. 17.6. unless it had been smitten, with the rod of Moses, at God's command: so our hard hearts cannot be softened, till they be wrought upon by the virtue of Christ's Spirit; That q Psa. 114.8. God which turneth the Rock into water pools, and the flint into a fountain of water, must by the power of his Spirit, change our hard hearts, He must r Ezek. 11.19. take away the stony heart out of our bodies, and (according to his promise) give us an heart of flesh. VII. s Psa. 107.23. They that go down to the Sea in Ships, and occupy by the great waters, have need of a fire, or Beacon to be a direction for their safe entry into the Port, at sundry places, and oftentimes: So in Pharos in Egypt, at the commandment of Ptolomeus Philadelphus, Strab. l. 17. and by the Art of that cunning artificer Sostrates Guidius, a high Tower of white marble was built, upon the top whereof were kindled fires in the night season, for the safety of passengers in the right course to the haven: But at all times, and in all parts, we have greater need of the light of God's Spirit, that we may be ever guided, or else we taking and holding a wrong course, t 1. Tim. 1.19. as concerning faith, we may make Shipwreck to our destruction both of soul and body eternally. VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 9 the hist. animal. & Hom. ardentesque faces, quas quamuis saeuia●, horret. The Philosopher affirmeth that fire is a great terror to Lions. The Devil our adversary is as a roaring Lion walking about, seeking whom he may devour, he most feareth the Spirit, whom if we possess and entertain, being steadfast in the faith, surely than we shall be able to x jam. 4.7. resist the Devil, and he will fly from us. IX. It is known by experience, that houses infected with the plague of pestilence, are cleansed by fire; and the Lord ordained to purify with fire all the prey, (Gold, Silver, Brass, Iron,) taken from their enemies, as polluted with their sins; a Num. 31.23 that which might abide or suffer the fire, they behoved to make it go through the fire, that it might be clean. The Spirit of Christ hath an inward purging power, to b joh. 15.3. make us clean through the Word of Christ, and to keep us in soul and body blameless, unto the coming c 1. Thess. 5.23. of our Lord jesus Christ. Now if that dwelling place be unpleasant and unheartsome, which in a cold and stormy season, u 1. Pet. 5.8. wants the service and pleasure of a fire: Yea, God appointed, d Leu. 6.12. that fire should evermore burn upon his Altar, never to be put out, never to go out. Surely, that soul is more unpleasant in the eyes of the Almighty, that wanteth the presence of Christ's Spirit; that soul will not be a habitation for the holy and blessed God; and if men will bestow great labour and expenses, to provide fire to burn in their houses, should not we employ the uttermost of our power, and labour with most earnest endeavours, that the fire of Christ's Spirit, may be kindled in our hearts. The Spirit is compared unto water; Holy Spirit compared to water. Ho every one that thirsteth, let him come to the waters: these waters come not from the Ocean of this earth, but they f Ezech. 47.1. issue out of the Lords Sanctuary, Christ will give us this water, g joh. 4.14. he that drinketh thereof, shall never be more athirst; this water shall be to him a well of water springing up into everlasting life. We have great need of this corruptible water, There are uses of water. Better uses of the Spirit. it is very necessary for us. 1. To wash filthy things; without water many things would remain foul and defiled. 2. To give growth to corn, herbs, grass; without showers of rain they would whither, and never come to maturity nor perfection. 3. Plenty of water extinguisheth fire. 4. It will refresh and comfort wearied men travelling in a great drought. But the spirit of jesus is more necessary to wash us from the filthiness of our sin. 2. To make us increase in godliness. 3. To extinguish the violence e Isa. 55.1. of our fiery affections. 4. To refresh and comfort us, fight against sin, Satan, and our ghostly enemies. I. Aaron and his sons; h Leu. 8.6. Were washed with water, and then did put upon him his Priestly garments; we must first be washed from the pollution of our sins, and then be i Reu. 3.18. clothed with that white raiment, that our filthy nakedness do not appear: The Spirit of Christ doth thus purge us from the filthiness of our sins, and doth wash our souls in a better sort, than water can cleanse our bodies; even to wash k jer. 4.14. our hearts from wickedness, that we may be saved; wherefore when David desired of the Lord, that a l Psal. 51.10. clean heart should be created within him, and that a right Spirit should be renewed within him, he thus prayed; Cast me not away from thy presence, and take not thy holy Spirit from me; the holy Prophet knew well, that if the holy Spirit should be taken from him, than it were impossible for him to have a clean heart, and a right Spirit within him. II. Corn, herbs, and grass, will not grow without water, rain and dew; m job 8.11. Can a rush grow without mire (saith job) or can the grass grow without water, though it were green and not cut down, yet shall it whither. So in the days of Achab, n 1. Kin. 17.1. there was neither dew nor rain, o Luk. 4.25. when the heaven was shut three years, and six months, then great famine was throughout all the land, because of the continuing drought, and lack of showers and rain; as it was a fearful plague, when p Deut. 28.24 Vers. 12. the Lord would give the jews for the rain of their land, dust and ashes; so it was a great earthly blessing, When the Lord did give rain in due season, that was profitable for the increase of their corn, grass, and fruits of their ground. It is the presence and operation of the Spirit, that maketh us to grow in virtue and godliness, without it all graces would lessen and decay in us: q 1. Sam. 3.19. When the Lord was with faithful Samuel, by his Spirit, than he grew both in stature and knowledge, and none of his words did fall to the ground. III. The Spirit extinguisheth our fiery lusts and affections, as water extinguisheth fire; It is true, that the lust of the unregenerate, is as a fire, r 1. Cor. 7.9. to burn and consume them; the heat of concupiscence in Ammon, was the cause of leanness, yea, of sickness; s 2. Sam. 13.2. he was sore vexed, that he fell sick for Tamar: It is of necessity, that every one must become a sacrifice, either to God, or to the devil (there is no midst) we may know to which of them we are a sacrifice, Chrysost. both by the fire consuming, and the thing that is consumed in us; if the fire consuming be the heat and fervour of the Spirit, the ardent love of God, the earnest zeal of his glory, and the thing that is consumed, be our filthy sin, our raging lust, our inordinate affections, than we may be assured, we are a sacrifice to God, t Rom. 12.1. Living, holy, and acceptable to him; but if the fire consuming be our fire of affections, our raging lusts, & burning concupiscence, and if the things that be consumed, be the gifts of the Spirit, our love, zeal, then undoubtedly we are a sacrifice to Satan, miserable are they, whose sins and fiery affections are not quenched by the cooling water of the holy Spirit, they will be burnt up in this world with the fire of their passions, and in the world to come, Christ the righteous judge, will u Math. 3.12. burn them as chaff with unquenchable fire. IU. Wholesome and clean water, refreshes and comforts one wearied, languishing and fainting through thirst: Ishmael was at the point of death, until the time he was refreshed and strengthened with x Gen 21.19. the water of that well, which God shown to his mother Hagar; Yea, Samson himself having overcome and slain the Philistims; a judg. 15.19. He was sore athirst, and said, shall I die for thirst, and fall into the hands of the uncircumcised; and then the Lord gave him water; when he had drunk, his spirit came again, and he was revived. The holy Ghost in a greater measure and better manner strengthens and comforts the hearts of those, who are filled therewith; for this cause he is b joh. 14.26. called the Comforter, in comparison of whom all men may be called, as job called his friends, c job 16.2. miserable comforters; and every one who enjoyeth the company of this Spirit, may say truly, d Psal. 94.19. In the multitude of my thoughts, in mine heart, thy comforts have rejoiced my soul. If David e 2. Sam. 23.15. longed for the water of the well of Bethlehem, and said, o that one would give me to drink thereof; Have not we greater cause to long for the water of the holy Spirit, to wash us who are filthy, to increase us, who decay in good, to quench our fiery passions, to comfort and refresh us, who are weak and wearied. V This Spirit is called, f Psal. 45.7. the oil of gladness; it rejoiceth our grieved heart, it is medcinall to cure our souls; g Psal. 104.15. And as oil will make the face to shine before men, so the spirit will make our souls to shine before our God, and to be beautiful in his sight. Christ said truly to his Disciples, h joh. 15.5. without me ye can do nothing; So without the Spirit of Christ, we can receive no good thing; for the i Rom. 8.26. Spirit helpeth our infirmities, and maketh requests for us, with sighs that cannot be expressed. We read that k 2. Chro. 9.23. all the Kings of the earth sought the presence of Solomon, to hear his wisdom; we should rather seek the presence of his spirit, who is greater than Solomon. l Math. 12.42 The presence of Ichosaphat King of judah, was very profitable to jehoram, for when they had m 2. King. 3.9 compassed the wilderness of Edom seven days, they had no water for the host, nor for the cattles that followed them; And jehoram lamenting their estate to the Prophet Elisha, he was thus answered; As the Lord of hosts liveth, in whose sight I stand, if it were not, that I regard the presence of jehoshaphat King of judah, & verse 14. I would not have looked toward thee, nor seen thee; but for his sake, he assured him of present plenty of water, and of victory over the Moabites. Unless the Lord regarded the presence of his own Spirit, he would not look in mercy upon us, he would not vouchsafe to visit us; and so we should be miserable in the wilderness of this world, and more miserable in the life to come. The people of Rome esteemed the presence of the Tribunes so necessary and expedient, Tribuni plebis quos nullum diem integrum Roma abesse licet, Macrobius. lib. 1. Satur. cap. 3. that by law it was ordained, that they should abide continually in the City; neither was it lawful for them to be absent from Rome, for the space of an whole day: we Christians should esteem the presence of Christ's Spirit, more requisite and needful for us; we may not want the same for the space of one day, not of one hour, not of one moment; if we want it, we will fall into some grievous sin, we will n Math. 26.70. shamefully with Peter deny our Master, wound our conscience, and slander our holy calling and profession, to the dishonour of God, to our own great hurt and detriment, to the offence of our brethren. God made a gracious promise to his servant jacob; o Gen. 28.15. Lo I am with thee, I will keep thee whithersoever thou goest, I will not forsake thee. Happy was jacob by reason of God's presence, which was profitable to him, in his life time, at his death, yea, after his death; for his protection, for his instruction, for his honour & commendation. First, it was profitable in his life time for his protection, for by God's presence he was defended against the craft of Laban, who would p Gen. 31.7. have deceived him; Also against the cruelty of Esau, who would q Gen. 32.11. have destroyed him; yea, because the Lord was with him, he received more benefits than he himself required. 2. God's presence was comfortable to him at his death for his instruction, for albeit his bodily eyes through age were dimmed, r Gen. 49. yet the eyes of his mind were enlightened, his knowledge at that time was augmented, he understood more at his death, than ever he knew in his life time; He showeth plainly what was to come, he telleth his children that Christ shall come out of judah, & what shall be the conditions & heritage of every Tribe. 3. God was present with him after his death, to honour him, and to accompany his funeral; for the Lord said to him, s Gen. 46.4. I will go down with thee into Egypt, and I will also bring thee up again; and how? even at his burial; for the Lord foretold, joseph should put his hands upon his eyes. The presence of Christ's Spirit will in like manner be profitable to strengthen us in our life time, to comfort us at our death, to bring us to eternal honour and happiness. The Spirit will so strengthen us, that with all t Act. 4.29. boldness we may do the works of our calling, when we are living; and we u Act. 7.59. shall see the heaven's open, and Christ ready to receive our spirit, when we are dying: when we enjoy the presence of this spirit, x Psal. 91.15. God will deliver us, and glorify us; with long life, will he satisfy us, and show us his salvation. It is our duty, to a 1. Tim. 6.12. fight the good fight of faith. 2. to b 2. Tim. 2.15. be workmen, that need not to be ashamed in the Lord's husbandry. 3. to c Heb. 12.1. run with patience the race that is set before us. 4. to d 2. Tim. 2.3. suffer affliction, as the good soldiers of jesus; but now it is impossible for us, either to fight until his Spirit e Psa. 144.1. teach our hands to fight, and our fingers to battle, or to work in the Lord's vineyard, or to run the race of godliness, or to suffer, until we be helped with f Luk. 11.20. the finger of God, and g Luk. 24.49. until we be endued with power from on high, until we be assisted by the Spirit of Christ. Barak had no desire to h judg. 4.8. go in battle against jabin and Sisera, without the company of Deborah the Prophetess: i Exod. 31.3. Bezalee● and Aholiab could not work the curious work of the Tabernacle, until they were filled with the Spirit of God: k 2. Sam. 18.23 Ahimaaz the son of Zadok, did run more speedily unto David, when he received a warrant from his Captain: Stephen did suffer Martyrdom the more willingly, l Act. 7.60. being full of the holy Ghost. If we would fight courageously against sin and Satan; If we would work diligently, the works of our Christian calling; If we would run constantly the race of true Piety; If we would suffer affliction patiently; let us then desire earnestly the company, the presence, the warrant, and fellowship of the Spirit. It is our duty 1. To harken to God's word attentively. 2. To pray to our God fervently. 3. To receive the holy Sacraments worthily. 4. To praise our God continually: but without the help of the Spirit, the Word would be a m 2. Cor. 3.6. kill letter, the n 2. Cor. 2.16. savour of death unto death, the ministration of damnation. If we desire to pray, let us o jude 20. pray in the holy Ghost. If we be to receive the Sacraments, p john 1.33. Christ baptizeth with the holy Ghost. The Apostles themselves were unfit to discharge their Apostolical function, till the holy Ghost was sent unto them; they could not glorify God in their ministration until q Acts 2.4. they were filled with the holy Ghost. 1. Let us then with all careful diligence, seek his holy Spirir. 2. Let us r Gal. 5.6. so walk in the Spirit, and we shall not fulfil the lusts of the flesh. The Spirit, How to obtain the Spirit. even the growth thereof, is obtained by earnest prayer. If s Luk. 11.13. evil men can give good gifts to their children, how much more shall our heavenly Father give the holy Ghost to them that desire him. Besides these reasons already declared; if we look what good others have gotten by the holy Spirit, we shall be greatly moved to pray for the same. Gregor. super. Ezec. Considero Patres novi & veteris Testamenti, etc. I consider (saith an Ancient) the Fathers of the new and old Testament, David, Daniel, Amos, Peter, Paul, and Matthew; and with open eyes I look unto them: The holy Spirit filled young David, who followed sheep, and played upon a Harp, and made him t 2. Sam. 23.1. the Anointed of the Lord, and the sweet Singer of Israel. The Spirit filled Daniel a child, and made him more wise than the Ancient, and gave him knowledge, wisdom, and u Dan. 1.17. understanding of secrets, of visions, and dreams. The Spirit filled x Amo. 7.14. a Herdsman and a gatherer of wild figs, and made him a Prophet to prophesy unto Israel. The Spirit filled a Fisher, and made him a chief Apostle. The Spirit filled a persecuter and made him a a Act. 9.15. chosen Vessel, to bear God's name before the Gentiles. The Spirit filled a Publican, and made him an Evangelist. Quam ergo insani sumus, qui hunc Spiritum non quaerimus, how mad therefore (saith he) are we, who seek not this Spirit. Spiritus jesus, Spiritus bonus, Bernar. Spiritus sanctus, Spiritus rectus, Spiritus dulcis, Spiritus fortis, infirma roborans, aspera planans, corda purificans; quicquid in hoc seculo difficile videtur, leave facit; & hic allatum opprobrium gaudium iudicat, despectionem exaltationem esse persuadet, The Spirit of jesus a good Spirit, a holy Spirit, a right Spirit, a sweet Spirit, a strong Spirit, strengthening weak things, making plain rough things, purifying hearts; he maketh light whatsoever seemeth to be difficile in this world, judgeth our shame in this life to be joy, and persuades us our contempt for Christ's sake is honour and glory. 2. Let us walk in the Spirit, let us frame our life according to the motion and direction of the same; which if we do, we will be very loathe b Ephe. 4.30. to grieve the holy Spirit of God, by whom we are sealed unto the day of redemption, and we will be most earnest to entertain and keep this good Spirit. The Spirit is grieved; yea in respect of many gifts thereof, it is c 2. Thes. 5.19 quenched by filthy sins committed against knowledge, and against conscience. Sin for many causes should be abominable and odious to us, but especially because it grieves the Spirit, d Psal. 51.12. renewing, confirming, & stablishing us; and further, as smoke chaseth away Bees, and as stinking filthiness banisheth away Doves; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in psal. 34. so lamentable and stinking sin removeth from us the good e Psal. 34 7. Angels that pitch round about us, f Psal. 91.11. Bernar. and that have charge over us, to keep us in all our ways; and therefore, because that by our sins the good Spirit is grieved and quenched, and the Angels removed; we should eschew sin to the uttermost of our power, and study with all industry to entertain and keep the good Spirit of Christ within us. Spiritus dat pignus salutis, robur vitae, lumen scientiae, ut ipse reddat testimonium spiritui tuo, quod filius Dei sis; robur vitae, ut quod per naturam tibi est impossible, per gratiam eius non solum possible, sed etiam facile fiat: Lumen scientiae, ut cum omnia bene feceris, te seruum inutilem putes, & quicquid boni in te inveneris, illi tribuas a quo omne bonum est, in tribis istis spiritus sanctus, docebit te omnia quae pertinent ad salutem. The Spirit giveth to thee, the pledge of thy salvation, strength of thy life, light of thy knowledge, that he may bear witness to thy spirit, that thou art the son of God; he giveth strength of life, that, that which by nature is impossible to thee, by grace it may be made not only possible, but also easy; he giveth light of knowledge, that when thou hast done all things well, thou mayest esteem thyself an unprofitable servant; and what ever good thing thou findest in thee, that thou mayest ascribe it to him, from whom is all good. In these three things, The means to retain the Spirit. the holy Spirit shall teach thee all things belonging to thy salvation. The means to entertain the spirit, are first, a continual repentance, and earnest endeavour to eschew wickedness; g Pro. 4.23. to keep our heart with all diligence: Secondly, a careful h Psal. 1.2. meditation of God's word; If the i Colos. 3.16. word of Christ devil in us plentifully, surely the spirit of Christ dwelleth in us also: Thirdly, fervent prayer and supplication; Thus prayed David, k Psal. 51.10. Renew a right spirit within me, take not thy holy Spirit from me: Fourthly, to bestow those gifts already received, for God's glory, and safety of our neighbour; l Luk. 19.13. this is to use our talents rightly; m Psal. 51.13. Than shall we teach God's ways to the wicked, and sinners shall be converted unto the God of their salvation. If thou perceivest the gifts of the spirit decaying in thee, and findest sensibly the spirit desertting, and departing from thee; alas, then n Prou. 6.4. give no sleep to thine eyes, nor slumber to thine eyelids, give no joy to thy heart, no pleasure to thy mind, no contentment to thy soul, no rest to thy body; o 1. Pet. 5.6. Humble and submit thyself, in a most pitiful manner, under the mighty hand of God; p Hos. 12.4. Wrestle with God as jacob did, with praying and weeping; Offer q Heb. 5.7. up continual supplications, with strong crying, and tears unto God, who is able to save thee from death, and to hear thee in that which thou requirest; Let thy fervent sighs and groans, declare the inward grief of thy heavy and perplexed heart; conceal not the dolour, and displeasure of thy soul; resort to him who r Isa. 50.4. hath the tongue of the learned, and who knoweth to minister a word in time, to thee that art weary; entreat him to support thee with his prayers; never cease from praying, and saying, s Psal 31.9. Have mercy upon me O Lord, for I am in trouble; my eye, my soul, my belly, are consumed with grief; my life is wasted with heaviness, and my years with mourning: make thy face to shine upon thy servant, and save me through thy mercy; t Psal. 51.10. Cast me not away from thy presence, take not thy holy Spirit from me, restore to me the joy of my salvation, let me find again, thy Spirit dwelling in my heart. If thou continued for a season prostrate, and pressing before the throne of Grace, the Lord will again visit thee, and refresh thee with his Spirit, without the which Spirit, none u john 3 5. can be borne again, and renewed; x john 6.29. none can believe, y john 1.12. & 13. none can become the child of God and heir of life everlasting. This is the first, and most principal blessing, which Christ bestoweth upon those, who receive him as they aught to do. CHAP. VI Christ giveth Life. JESUS Christ a Act. 3.15. the Lord of life, who giveth his holy Spirit to all those, who are content willingly to receive him, (without the Spirit no preaching, no reading, no hearing, no example, no corrections, no benefit will profit us to our eternal salvation; this Spirit b job 32.18. will compel us, to go forward in the way of godliness) Christ c 1. Cor. 15.4, 5. the last Adam, by his quickening Spirit will give life, d Ephes. 2.1. and quicken us, that are dead in sins and trespasses. Two things precede this life. 1. Separation. Who are quickened, are sundered from the World. 2. Mortification. None will be quickened with the life of Christ, but who are first separate from the rest of the World, and who dieth to sin and unrighteousness. Our regeneration in the Scripture is compared to grafting, to building; We are e Rom. 11.17. as branches grafted in the Olive tree, made partakers of the root and fatness of the Olive tree, but first we must be cut off from the wild Olive tree, wild by nature, and then grafted in the right Olive tree; We are f 1. Pet. 2.5. as lively stones, to be made a spiritual house for the holy God, but first we must be hewn of the Quarry, before we become a new building. When God was to make a Covenant with Abraham, he said unto him; g Gen. 12.1. & act. 7.3. Get thee out of thy Country, and from thy kindred, and from thy Father's house; and then I will make thy Name great, and give thee a blessing. When God was to have mercy upon Lot, and save him from fire and Brimstone, he separated him from the Sodomites, h Gen. 19.16. He brought him forth, and set him without the City: If the Lord be to deliver thee, from the punishment which will come on the wicked; If the Lord be of purpose to make i Mala. 2.5. his Covenant of Life and Peace with thee, and to give thee his blessing; then truly he will separate thee from the wicked, and sunder thee from the World, so that thou shalt not k Rom. 12.2. fashion thyself, like unto this World; but be changed by the renewing of thy mind. If one ask, Quest. how can we sunder ourselves from the world, whither shall we go, and abide, if not here on this earth? Answer. Ans. Let us l Colos. 3.2. set our affections on things which are above, and not on things which are on the earth; m Phil. 3.20. Let our conuersation be in heaven, from whence we look for our Saviour; we cannot departed out of this world in respect of our actions; yet we may leave it in our minds and affections; yet so we must departed our of it, if we would be n Gal. 1.4. delivered from this present evil world. A number of the jews who left Egypt, o Num. 12.5. fell a lusting, and turned away, they remembering the fish, cueumbers, leeks, onions and garlic of Egypt, did remain in Egypt in their hearts, p Psal. 78.31. the wrath of God came upon them, and slew the strongest of them, and smote down the obosen men of Israel; Lot's wife left Sodom, yet her heart was in Sodom, q Gen. 19.26. she was made a spectacle of God's anger; and Christ saith to us all, r Luk. 17.32. Remember Lot's wife. Moses said to the congregation of the jews s Num. 16.26 Departed I pray you, from the tents of those wicked men, Corah, Dathan, and Abiram, jest ye perish in all their sins, we must abhor the conversation of the , or else Christ will say t Mat. 7.23. Departed from me ye workers of iniquity; and so cast us into endless misery. u 1. Sam. 15.6. The Kenites departed from among the Amalekites, at the commandment of Saul purposing to destroy the Amalekites; we at the commandment of God, should for sake the fashions, and departed from the conditions of the wicked, lest we fall in the destruction of the wicked. The true Spouse of Christ, must x Psal. 45.10. forget her own people and her father's house, that the King may have pleasure in her beauty; she cannot forget her father's house, if her heart be earnestly set upon it. We must forget and forsake the world, and set our hearts upon heavenly pleasures, if we desire the King of heaven to have any pleasure in us. O how hard and difficult it is to part from our fleshly pleasures, and to separate our hearts from filthy sins, which a Heb. 12.1. hung so fast on us, we shall find, when we would address ourselves, to leave them, and to turn to Christ the Prince of life (as Augustine confesseth) Amicae antiquae, nugae nugarum, vanitates vanitatum, August. conf. lib. 8. cap. 11. retinebunt, retardabunt, submurmurabunt, dimittitis ne nos? & a momento isto non erimus vobiscum in aeternum. Our old lovers, trifles of trifles, b Eccles. 1.1. vanities of vanities, they will retain us, they will hinder us, they will whisper to us, will you leave us, and sand us from you? and from this time shall we never be with you? Surely, we shall sunder from these Sirens, with great pain, with much wrestling, with fervent prayers, with strong cries, with many tears, with sore striving, yea at the beginning, with some grief, unwillingness, and discontentment; yet of necessity we must forsake them, or else the blessed God will forsake us; we must sunder, if we desire Christ to c Math. 25.32. separate us from the goats at the last day, and to set us on his right hand, to inherit that heavenly Kingdom. We must now separate our hearts from this world and wickedness, d Eph. 5.7. we should not be companions with them; e & vers. 11. we should have no fellowship with the unfruitful works of darkness, but even reprove them rather: Use. No conjunction with Christ, unless their be a separation of our hearts and affections from this world and wickedness. Let us pray to God that it may please him, ( f Gal. 1.15. who separated Paul from his mother's womb to his Apostolic calling) so to separate us from the world to our Christian calling, that we may be a g Tit. 2.14. peculiar people to himself, zealous of good works. 2. Of our Mortification. Our mortification followeth this separation, and goeth before our quickening; the matter is not so in our regeneration and spiritual life, as it is in our first generation & natural life: in our natural generation, life goeth before death; h Eccles. 3.2. a time to be borne, a time to die: in our regeneration and new birth, death goeth before life, the death of sin precedeth the life of Christ. Sin must be first slain in us, and then we shall live the glorious life of jesus; i Rom. 6.6. our old man is crucified with Christ, that the body of sin might be destroyed, k & vers. 11. and then we are alive to God in jesus Christ our Lord; we must l Col. 3.5. mortify our members which are an earth, if we would have our souls to live the life of grace here, and the life of glory for ever. Foolish, cruel, and miserable were those jews, who saved and served the idols m Psal. 106.38. of Canaan, but killed their own children, and shed the innocent blood of their sons and daughters. Are they not all unhappy, senseless, and wretched, who keep and serve their sins, and who slay and destroy their precious souls? and of necessity their must be a slaughter of one of them; either of our sins, or else of our souls to die the second death. It shall be very expedient for those who desire the old man crucified, and the body of sin destroyed, To know; first, the power: secondly, the deceitfulness: thirdly, the number: and fourthly, the nature of sin more; That sin is a n Rom. 6.12. tyrant commanding, but not to be obeyed of the faithful; That it o Heb. 3.13. hardeneth through deceitfulness; That none can p Psal. 19.12. understand or perceive all his faults; that our q Psal. 40.12. sins are more in number then the hairs of our head; to the end also, we distrusting ourselves for our infirmities and weakness, for our negligence and slothfulness, may do as did the men of Gibeon, when their enemies made war against them; we may sand our faithful prayers to jesus, thus entreating; r joh. 10.6. Withdraw not thy hand from thy servants, come to us quickly, save us and help us: s Col. 3.15. That he who hath spoilt the Principalities and Powers, and openly triumphed over them, that he who t joh. 16.33. hath overcome the world, u 2. Tim. 4.17. may assist us, and strengthen us, that sin may be overcome and slain in us, by the virtue and operation of his powerful Spirit: neither should we think sin so to be overcome and slain in us, as that after, it will never fall upon us, nor fight against us; a Gal. 5.17. for the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and those are contrary one to the other; we ever carry within us concupiscence, and b 1. Pet. 2.11. Lusts which fight against the Soul. We may truly say of sin, as Hannibal said of Marcellus, Sibi rem esse cum host, Plutarch. qui nec victus, nec victor, noscet quiescere, That he had to do with such an enemy, who neither vanquished, nor victor could rest: Sin is a restless enemy, and we c Eph. 6.12: & 13. wrestle also against Principalities and Powers; for this cause we should take the whole armour of God, and d 1. Tim. 6.12. fight the good Fight of Faith; never to make truce with sin, but striving still against such a malicious, uncessant, irreconciliable adversary, which will never suffer us to remain in quietness, or tranquillity. The Israelites had great war in the days of jehoshua; yet at length, e joh. 11.23. The land was at rest without war. We read that the Romans were almost in a continual warfare, fight against enemies; yet three sundry times, they enjoyed a universal peace; the gate of the Temple janus was shut, Livius, & Florus, & alij. a sure sign they were not molested then with any war. 1. In the days of Numa Pompilius, their second King. 2. After the end of the second Punic war against the Carthaginians, Titus Manlius being Consul. 3. In the reign of Augustus Caesar, at the birth of jesus, the most blessed, the everlasting King of peace and righteousness. But Christians of the Militant Church, f joh. 15.19. Whom the world hateth, g Rou. 12. against whom Satan fighteth, because they keep the commandments of God, and testimonies of jesus Christ; h Rom. 7.23. In whom the Law of their members rebelleth against the Law of their minds, aught i Rom. 12.12. to put on the armour of light, but never in this life cast it off again; they aught to begin that battle against Satan and sin, and never to cease from it, until the last enemy death be destroyed, k 1. Cor. 15.26. and swallowed up in victory, and l 1. Pet. 5.4. they receive that uncorruptible crown of glory and immortality: Albeit, sin cannot altogether be removed and abolished, yet in some measure, it must be beaten down and weakened, so m Rom. 6.12. that it reign not in our mortal body, that we should obey it in the lusts thereof; Yea, it must be strongly subdued, and in some respect slain and crucified, that so we may live this comfortable and happy life of jesus; For whosoever dyeth not to sin, will die in his sin; who dyeth to sin, and liveth in Christ, and n Reu. 20.6. hath part in the first resurrection, blessed and holy is he, for on such the second death hath no power. In comparison of this death of the wicked, in sin and second death, our natural death, the separation of our souls from our bodies, is not to be esteemed death: Ambros. Serm. 77. Non est plane dicenda mors quae Christo mortuum socians, Lucrum efficit morientis, sicut ait beatus Apostolus, mihi vita Christus mori Lucrum, Illa autem vere mors, quae etiam viventem hominem peccatorum morte constringit, qui quamuis vivere videatur, sceleribus tamen suis morti iam videtur addictus, sicut ait Apostolus de deliciosa vidua quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is not plainly to be called death, which maketh the gain of the dying, conjoining and associating him being dead to Christ, as the blessed Apostle saith, o Phil. 1.21. Christ is to me both in life and death advantage: But that truly is to be called death, which bindeth even a living man with the death of sins; who albeit he appears to live, yet by his wicked deeds, he is adjudged already to death, as the Apostle speaketh of the wanton widow, that p 2. Tim. 5.6. she is dead while she liveth. If we would escape this death in sin, let us in time die to sin, and mortify our earthly members, that we may be quickened with the spiritual life of Christ. Of the which, Of our quickening 6. points. we will consider six particular points. 1. the excellency of this life. 2. the necessity of it. 3. the time when we first receive this life. 4. the manner how it is wrought in us. 5. signs that discover it. 6. privileges belonging to those who enjoy it. I. The excellency of spiritual life. The Excellency of our spiritual quickening, may be known by the Author thereof, by the continuance thereof, by the judgement of godly wise men; It is begotten by the whole blessed Trinity, the Father q Isa. 41.4. calleth up those generations from the beginning, the Son giveth this life, even r Heb. 7.16. he, who is made our high Priest, not after the law of the carnal commandment, but after the power of endless life; so doth the s joh. 6.63. Spirit quicken also: Arist. Metaph. lib. 7. cap. 7. No creature can give life to a dead body, but God most wise and mighty; fare less can any give life to a dead soul. The holy Scriptures, also the writings of judicious Philosopher's witness, God only the Author of nature, to be only life, and the Author of life in creatures; it is t joh. 5.21. He that raiseth up the dead, and quickens them. If it be said, That Aesculapius quickened two dead men, Capaneus and Lycurgus, and that Polytius gave life again to young Glaucus Minois son; also that one Draco, Apollodorus Biblioth. l. 3. raised another man from death called Draco, as may be found in Histories. Ans. These were devilish deceits, and vain fables; for Scripture and experience telleth us, and Physicians confess, Contra vim mortis, Vide Paraeum ad Ro man. non est medicamen in hortis, there can be no refuge against the stroke of death. It is only God, u Rom. 4.17. who quickeneth the dead, and calleth those things which be not, as though they were. They then who would enjoy this life, let them seek it from him, who may give it, on whom it depends, who bestoweth life natural to our bodies, and spiritual life for the quickening of our souls; judah said of jacob, that his x Gen. 44.30. life depended on his son Benjamins life; we may a Reu. 1.18. say more truly, that our life dependeth on our Saviour's life, who was dead, but is now alive for evermore. Hence also is the continuance of this excellent life, that it endureth for ever; we have it not from mortal Adam, by b Rom. 5.12. whom sin entered into the world, and by sin death, and c 1. Cor. 15.22. in whom we all aye, but we have our life from Christ, by d Rom. 5.10. whose life we shall be saved. And if that joy which Christ giveth to his own, be a continuing and permanent joy, e joh. 16.22. which no man can take from them; the life must be permanent, which none can take away, for that f 1. Tim. 6.15. blessed, and only Prince, the King of kings, and Lord of lords, who only hath immortality, will furnish the life of immortality to his own servants. This life is more precious than natural life, by the judgement of the Apostle Paul, who enjoyed both the lives; he had best skill to judge in this matter; he preferred the spiritual life, and was ready to loose his natural life, g Act. 21.13. Nos Aper auditu, sed vincit Aranea tactu: Vultur odoratu, Linx visu, Simia gustn. and to die at jerusalem, for the name of the Lord jesus. As for the senses of our natural life, they are common to us, and to the beasts; yea in liveliness of the senses, we are overcome by many beasts; but the senses of our spiritual life, are proper to the elect Angels and us: h 1. joh. 5.20. by them we know that the Son of God is come, and hath given us a mind to know him who is true; and we are in him that is true, that is, in his Son jesus Christ, this Son is very God, and eternal life. II. The necessity of this spiritual quickening is such, as without it we cannot i john 3.5. possibly enter into the Kingdom of Heaven, we cannot be partakers of the eternal happiness. No entering the kingdom of heaven, no attaining to salvation without our second birth and regeneration; there can be no new birth, without a new life: such than is the necessity of our new spiritual life, that our felicity dependeth thereupon. Out of doubt, that widow of Naim, who k Luk. 7.13 wept. for the death of her only begotten son, rejoiced greatly, and glorified God hearty, when Christ restored him to life; we have greater cause of joy and gladness, when Christ raiseth us from our spiritual death, and restoreth us to the life of God, whereby we are transformed according to his glorious image. III. Concerning the time, The time of our spiritual life. when this life is first wrought in us; let us be assured, if it be not given to us while we are in this earth, that we shall never enjoy the same. It is well known, that if an infant receive not life in the mother's womb, but be dead there, it will never get life, nor be quickened: so men, Simil. if in this world they be not quickened with the precious life of jesus, and l joh. 3.36. obey not the Son, they shall not see life, but the wrath of God abideth on them. A woman fearing barrenness, or any false conception, hath very great pleasure when she finds the babe spring and move in her womb. We who of ourselves are barren and unfruitful, have greater cause of joy, when we find sensibly the life of jesus quickened in our hearts; Let us m 2. Cor. 6.1. not then receive the grace of God in vain; behold, now the acceptable time, behold, now the day of salvation; Let us now receive n 2. Tim. 1.10. our Saviour jesus Christ, who hath abolished death, and hath brought life and immortality; Who for this purpose o joh. 10.10. came, that in him men might have life, and have it in abundance: but those that are p Ephe. 4.18. strangers from the Life of God here, that in this World are not borne a new of immortal seed, q Reve. 13.8. their names are not written in the book of Life, nor of the Lamb who was slain, from the beginning of the World; they shall never receive the r jam. 1.12. Crown of Life in Heaven; they s Reu. 21.8. shall have their part in the Lake which burneth with fire and Brimstone, which is the second death. FOUR Means of Life. The means by which we are ordinaly quickened, are the Word and Spirit; t 2. Tim. 1.10. Christ hath brought Life unto light, through the Gospel; We must u Phil. 2.16. hold forth the Word of Life; We must also retain the presence of the Spirit, without which our spiritual life cannot be preserved. Paul said of the Mariners, x Act. 27.31. Except these abide in the Ship, ye cannot be safe: So we may say of the Spirit, except he abide in our souls, we cannot have life, but a 1. Tim. 1.19 will make Ship wrack of faith, to eternal destruction. V Signs of Life. Spiritual senses, are sure signs of spiritual life. 1. When b Psa. 119.18. our eyes are opened, that we may see the wonders of Gods Law. 2. When c Isa. 50.5. our ears are opened to hear the Lords Word, that we be not rebellious. 3. When we d Psal. 34.8. taste and see how gracious, how e 1. Pet. 2.3. bountiful the Lord is. 4 When he f 2. Cor. 2.14. maketh manifest the savour of his knowledge to us, and by us; that we smell the savour g Cant. 1.2. of the good ointments of Christ's Name; when h Rom. 8.5. we after the Spirit, savour the things of the Spirit. 5. When we have received an i 1. joh. 5.20. understanding, to know him who is true, and such a feeling of that life, that with Saint Paul we may affirm, k Gal. 2.20. Thus we live, yet not we, but Christ liveth in us: So by our spiritual seeing, hearing, tasting, smelling, and feeling of Christ, we may know whether we enjoy that precious life of Christ; if we be made l 1. Pet. 1 4. partakers of the godly nature, conform to his glorious Image. Again, our m Isa. 19.18. speaking the language of Canaan, our n 1. Pet. 2.2. desire to the sincere milk of the Word, our o Math. 5.6. hunger and thirst for righteousness, p Eph. 4.1. our walking worthy of our vocation, q Reu. 2.19. our works of piety and charity, me at the last then at the first, are undoubted testimonies of our spiritual quickening; They who speak not of God reverently, and to God in humility; who have no appetite to the wholesome word, who walk not wifely in the r Deut. 30.16. ways of God, who s Phil. 2.12. work not their own salvation with fear and trembling; they are void of the life of grace, they t Eph. 2.1. are dead in their sins and trespasses. That dead young man, the son of the widow in Naim, as soon as he was revived by Christ, it is said of him, That u Luk. 7.15. he began to speak; his speaking declares that he was restored to natural life. Again, jairus daughter, being raised to life had need of bodily food, else Christ who quickened her, x Luk. 8.55. had not commanded to give her meat; her appetite and desire to meat, was an evident demonstration of her restoring to life. Lazarus who was dead and stinking in the grave, having received life from Christ (the resur rection and the life) a joh. 11.44. did go, and walk. So all who are spiritually quickened, in whom the life of grace is breathed, with b Exod. 14.15 Moses and c 1. Sam. 1.13. Anna, they will speak and cry in their hearts to God, (a living soul is ever a speaking soul.) They will have a great appetite and affection to the Word, longing daily after it, esteeming it d Mat. 13.44. above all treasure, receiving the same with patience, and e 1. Thes. 1.6. in much affliction, never loathing, nor wearied of f joh. 6.33. verse 27. that bread of God, which came down from Heaven; but most earnestly labouring for the meat, which endureth to life ever lasting: Also they will walk in a g Isa. 35. ver. 8, 9, 10. path, and in a way, and the way shall be called Holy; Christ shall be with them, and walk in the way, and the fools shall not err; There shall be no Lion, nor noisome beasts shall ascend by it, neither shall they be found there, that the Redeemed may walk; Therefore the Redeemed of the Lord shall return and come to Zion with praise; and everlasting joy shall be upon their heads, and they shall obtain joy and gladness; and sorrow, and mourning shall fly away. There are other signs of spiritual quickening, See M. Byfield in the Exposition upon the Colos. cap. 2.13. largely and comfortably set down by the learned: as affliction of conscience, which is such an inward h Rom. 8.5. pricking in the heart, as causeth a man i Ezec ●0. 45. voluntarily to remember his evil ways, and judge himself daily for them, k Isa. 61.20. mourning for hun finfull life, and confounded in himself, for his ways which are not good. 2. Affection to such as fear God; for we know that l 1. joh. 3.14. we are translated from death to life, because we love the brethren; He that loveth not his brother abideth in death. 3. Ceasing from sin, with sundry others; briefly humility and contrition, is an infallible note of spiritual quickening, for m Isa. 57.15. this saith he that is High and Excellent, he that inhabiteth Eternity, whose name is the holy One; I devil in the High and holy Place, with him also, that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. VI Privileges of the quickened. As for the notable prerogatives of such as are converted, and quickened in jesus Christ; who can particularly number them? Who can sufficiently consider of them? 1. The mighty and most merciful, is a God to them; Even the God of Abraham, Isaac, and jacob, for n Mat. 22.32. God is not the God of the dead, but of the living. 2. They are o Isa. 43.4. & 21. precious and honourable in God's sight, dearly beloved of the Lord, whom he form for himself, to show forth his praise. 3. They shall be p Gal. 1.4. delivered from this evil world, q Rom. 7.25. from the tyranny and dominion of sin, from the craft and cruelty of the r Reu. 12.12. great Dragon, that old Serpent, the Devil, who is come down to the inhabitants of the earth, with great wrath, knowing that he hath but a short time; Their s Isa. 44.22. transgression shall be put away like a clo●d, and their sins as a mist; Their t Psa. 103.12. iniquities shall be removed from them, as fare as the East is from the West, and u Mich. 7.19. cast into the bottom of the Sea, never to be remembered, nor punished. They receive a better gift in their regeneration, than they did in their creation; in their first birth, they got reason, whereby they differ from the beasts; in their second birth, x joh. 1.16. of Christ's fullness, they receive grace, more precious than reason, whereby they differ from reprobate men, both a 1. Tim. 3.8. reprobate concerning the faith, b Tit. 1.18. and unto every good work reprobate; whose end is to be burned. d Eph. 1.3. They are blessed with the seeds of all spiritual blessings in heavenly things; If they lose any thing, it shall be restored double unto them; e job 42.12. The Lord shall bless their last days, more than the first; f Psal. 1.3. Chrysost. Hom. 4. de poenit. They shall be like trees planted by the Rivers of waters, whose fruit may be plucked off and carried away by men; whose branches may be broken off by the violence of a tempest; but their roots remaining sure in the ground, those trees will rise again, will spring, and flourish, with as great beauty and ornament as before; So g Luk. 6.35. the children of the most High, the brood of immortality, that h Math. 19.28. follow Christ in their regeneration: In this World their riches may be taken from them, and they impoverished, their earthly honour may be taken from them, and they vilipended; yea, the tabernacles of their bodies may be destroyed, and turned to dust, yet because i 1. Pet. 1.23. they are borne a new of immortal seed, by the word of God, who liveth and endureth for ever: because they have the root of life, k Col. 3.3. which is hid in Christ with God; When Christ which is their life shall appear, then shall they also appear with him in glory l 1. Cor. 15.42. incorruptible, glorious, strong, spiritual, m 2. Cor. 5.1. having a building given of God, that is, a house not made with hands, but eternal in the Heavens. If any be desirous to be partakers of those, c Heb. 6.8. and many other prerogatives, let them be content first to separate their affections, from too much desire of earthly things, and in regard of their conversation, not frame themselves like unto the World, n 2. Cor. 6.18. but come out from among them, and sunder from them, as saith the Lord; o Isa. 52.11. To touch no unclean thing, and God will receive them, he p jer. 31.1. will be a Father to them, and they shall be his sons and daughters. Next let them be content, q 2. Cor. 4.10. every where to bear about the dying of the Lord jesus, that the Life also of jesus may be made manifest in them, even to die to sin, that they may live in Christ, to Christ, and with Christ for ever. Christian's may say, Plutar. in vit. Themist. that which Themistocles said to his children. Interieramus nisi interijssemus, we had perished, unless we had perished; we shall die eternally in sin, unless we die to sin. Also let them receive Christ the fountain of life. When he remaineth in us, he is like the soul in the body, quickening the body; when we are in him, we are like r joh. 15.8. brancbes in the tree, bearing much fruit; that God may be glorified, our neighbours edified, and we ourselves saved. CHAP. VII. Christ giveth Health. ALBEIT, we be dead to sin, and be alive to God in jesus Christ our Lord, yet in this World, we are wounded and diseased with the stroke, and with the sickness of sin, and have great need to pray with the Prophet, t jer. 17.14. Heale us O Lord, and we shall be healed, save us and we shall be saved, for thou art our praise. As for the spiritual wounds of our souls, Great difference betwixt God's wounds and Satan's. God is said to u job ●. 8. wound and x Act. ●7. prick the heart with a 2. Cor. 7.10. Simil. sorrow, that leadeth to repentance, never to be repent of. Satan also by sin wounds the soul; but contrariwise, God wounds men for their salvation; Satan to their destruction; as the Chirurgeon taketh the razor and maketh incision in the flesh of a patiented, to heal his putrified wound, and to preserve his life; the murderer smiteth with his knife to kill a passenger; And to bereave him of his life and of his goods; when God maketh the wound, b job 5.18. he bindeth it up, when he smiteth, his hands maketh whole, c jer. 30.17. Petradial. 77. and restoreth health unto his own, Sic is bonum vulnus & utile quod plurium ac maiorum vulnerum medicinaest; A good & profitable wound it is, which is the medium of more and greater wounds, for to preserve s Rom. 6.11. the spiritual life of our souls; But Satan, d joh. 8.44. who hath been a liar, and a murderer from the beginning, when he wounds with sin, it is his purpose to kill the soul, to bring men to desperation and to endless damnation, except Christ come to e Luk. 10.34. bind up their wounds, to pour oil and wine, and make provision for them. We will briefly speak of five points. 1. Five points of the cause moving Christ to heal. 2. wherewith he cureth. 3. whom especially. 4. from what. 5. of the uses. For the first, the great mercy of Christ, maketh him to cure our diseases, f Mat. 14.14. jesus saw a great multitude, and was moved with compassion toward them, and he healed their sick. Sola misericordia deducit deum ad hominem, August. deducit hominem ad deum, Only mercy brings God to man, and brings man to God: That which brings God to man, moves him to heal man, Bernard. even his great and tender mercy appearing in this, Quia Deus venit ad homines propter homines, & factus homo, O great mercy, and great mystery, God to take upon him our nature, g 1. Tim. 3.16 and be manifested in the flesh, for our quickening, and for our healing, i Colos. 1.22. The means of our curing. The great force and virtue of the Word. To make us holy and unblameable, and without fault in his sight. Secondly, the means wherewith he cures, is his word, k Psa. 107.20. he sendeth his word and healeth them, and delivereth them to life; no health, no deliverance ordinarily without the word, which hath a wonderful and manifold power. 1. to open. 2. to restrain. 3. to draw. 4. to conjoin. 5. to quicken. 6. to nourish. 7. to heal. 8. to sanctify. 9 to comfort. 10. to preserve, with sundry others. The word being as a conduit, whereby all the blessings of Christ are conveied unto us. 1. It hath an opening power, as in Lydia, l Act. 16.14. which worshipped God, and hearing his word, her heart was apened. 2. It hath a restraining power; The officers sent by the high Priest and Pharisees, to take Christ were so restrained by his word, that they might not apprehended him, but said, m joh 7.46. never man spoke like this man. 3. It hath a drawing power; n Math. 4.25. Great multitudes out of Galilee and Decapolis, and jerusalem, and judea, and from beyond jordan, followed Christ, and were drawn to him by the force and operation of his word. 4. It hath a conjoining power; Cleophas and that other Disciple, were so conjoined in affection with Christ, by the virtue of his word: that they were vety loathe to separate from him: o Luk. 24.29. They constrained him, saying, abide with us. The twelve Disciples, p joh. 6.68. would not go from him, who had the words of eternal life. 5. It hath a quickening power, therefore David prayed well, q Psal 110. vers. 25.28. Quicken me, O Lord, according to thy Word, raise me up according to thy word. 6. It hath a nourishing power; for r Deut. 8.3. man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, doth a man live. 7. It hath a healing power; As officers and soldiers are obedient to Magistrates, and Captains, s Math. 8.9. To come and departed at their commandment, so are sicknesses obedient to the word of Christ, to go from one when he pleaseth. 8. It hath a sanctifying power, Christ prayeth, t joh. 17.17. Sanctify them with thy truth, thy word is truth. 9 It hath a comforting and rejoicing power; u Psal. 119.111. Thy testimonies I have taken for my heritage; they are the joy of my heart. 10. It hath a preserving power, to keep us from shame, from sin, and from our enemies; x Psa. 119.22. Remove from me shame and contempt, for I have kept thy testimonies: from sin, a Psal. 119.11. I have hid thy promises in my heart, that I might not sinne: from our enemies, by God's b Psal. 19.11. Law, his servant is made circumspect, by c Psa. 119.98, 99, 100 God's commandments, we have more wisdom, and understanding then our enemies, than our teachers, than the ancient. God's d Psal. 19.10. word is more to be desired then gold, yea, than much fine gold: sweeter also than honey, and the honey comb. Who desire then, to have their hearts opened, to be restrained from sin, ro follow Christ, to be conjoined with him, to be quickened with his life, to be nourished with his food, to be healed of their diseases, to be comforted in their distresses, to be sanctified with his truth, to be preserved from all evil: Let them be content speedily to resort to God's house, e Isa. 60.8. as Doves to the windows: Let them hearken to the Word with willingness and gladness; like f Act. 10.33. Cornelius let them g 1. Thess 1.6. receive the Word, though in much affliction, seeing it is so h Heb. 4.12. lively and mighty in operation, and i Rom. 1.16. the power of God unto salvation, to every one that believeth. Who getteth health. Thirdly, as for those whom Christ healeth. I. We may know, k Math. 9.12. that the whole need not a Physician, but they that are sick, who are touched with a sense of their disease, and find the pain of their sickness, and long greatly for health and recovery; Christ (who l Mat. 1.23. went about healing every sickness, m Psa. 147.3. and every disease,) he will be a Physician to cure them also. II. Bernard. super Cant. serm. 10. He healeth those that are broken in heart, and bindeth up their sores, Vnguentum est contritionis, est unguentum devotionis, est unguentum pietatis; primum pungitivum, dolorem faciens; secundum temperativum, dolorem leniens; tertium sanativum, dolorem expellens, There is an ointment of contrition, Psal. 30.2. Isa. 6.10. there is an ointment of devotion, and there is an ointment of godliness; the first is pricking, causing sorrow; the second temperating, asswaging sorrow; the third is healing, removing pain and sorrow. III. Christ restoreth those who call on his name, and those that turn to him. iv Christ cureth those, n Exod. 15.26 that will diligently harken unto his voice, that will keep his ordinances, and will do that which is right in his sight; It is he that healeth them, who are wearied and desire health, who are of a contrite and broken spirit, Christhealeth the wounds of our souls. who are obedient unto his commandments. Fourthly, Christ a most perfect Physician, he healeth his own of many and great evils; of the wounds, of the infirmities, and sicknesses of their souls, proceeding from sin, from Satan, and their own corruption, for if spiritual or the second death come of sin, o Rom. 6.23. spiritual wounds and diseases, which make way to death, proceed of sin also. The wounds which one receiveth by a slanderer or false witness, are evil and grievous; but the wounds wherewith sin smiteth are worse, and more grievous; a p Prou. 25.18. false witness is like a hammer and a sword, and a sharp arrow: a hammer bruiseth, a sword cutteth, and an arrow fleeeth, and pierceth the heart, to the destruction of the body; but sin cutteth and pierceth the soul to the hurt and loss thereof. The arrow of jehu q 2. Reg. 9.24. smote jehoram, it went thorough his heart, that he fell down dead in the chariot; Sin is more piercing and more to be feared, albeit it appear delectable and pleasant to our corrupt nature: If the words of Achitophel which appeared to be more gentle r Psal. 55.21. than oil, were sharp as swords, did offend and grieve David; surely sinne when we esteem it softer than butter, it will (rather than wine) in the end thereof, bite like a Serpent, hurt like a Cockatrice, and grievously wound our soul. O how profitable would it be for us, if we were as sensible of the wounds of our souls, inflicted by sin, as we are sensible of the dolour and wounds of our bodies! t 2. Reg. 8.29. joram King of Israel had a feeling of the pain of the wounds, which the Aramites had given him at Ramath; therefore he returned to his own City to be healed: But who have a feeling of their spiritual wounds given by sin and Satan, that they may return to the Lord, u Isa. 30.26. Who shall bind up the breach of his people, and heal the stroke of their wounds? surely few. s Prou. 23.32. Christ who x Mark. 7.37. hath done all things well, Christ healeth our spiritual infirmities. he maketh both the deaf to hear, and the dumb to speak, a Psal. 103.3. he healeth all our infirmities; even the spiritual infirmities of our souls, our deafness, blindness, and giveth us power to hear God's voice, to see his ways, to pray to his Majesty, and to praise his blessed name. b Isa. 35.4, 5, 6 Behold, our God cometh with a recompense; he will come and save us, Than shall the eyes of the blind be lightened, and the ears of the deaf opened; Than shall the lame man leap as an Hart, and the dumb man's tongue shall sing, when Christ shall vouchsafe to be the Physician of his own people. He will remove the deafness of our souls; when that man who was deaf and dumb bodily, was brought to Christ, He did c Mark. 7.33. put his fingers in his ears, and said unto him, be opened, Strait ways his ears were opened, and the strings of his tongue were loosed. If it shall please our Saviour spiritually to cure our inward infirmities, d Isa. 29.18. in that day we who are deaf shall hear the words of his book, and the eyes of us who are blind, shall see out of obscurity and darkness. And we who are dumb shall confess our faults, and pray to our God. As outward deafness of the body, commonly cometh three manner of ways: I. By a loud sound, or a very great noise, continually ringing in the ears: Thus the nation that dwelleth at Catadupa (where the River Nilus tumbling down, and falling from high mountains maketh a continual rumbling sound) is deaf and wanteth the sense of hearing. Cicer. in some Scipion. Vbi Nilus ad illa quae Catadupa nominantur praecipitat ex altissimis montibus ea gens quae locum illum accolit propter magnitudinem sonitus sensu audiendi caret. II. By the voluntary cloasing of the ears outwardly: So the mad and malicious jews, at the Sermon of Steven e Act. 7.57. stopped their ears, and stoned the holy and sincere servant of Christ, f Psal. 58.4. the deaf adder or aspe stoppeth his ear and heareth not the voice of the enchanter, it thrusteth the one ear to the ground, and covereth the other with his tail) as the learned doth witness and record to us. III. By some inward defect or impediment, the passage of hearing is stopped. The inward deafness of the soul proceedeth also, 1. by the loud cry of sin. 2. by the great care of earthly things. 3. Testes sunt Hieronymus, Augustinus, Cassiodorus, & alij. by the inward corruption of our nature; as the g Gen 18.20. cry of a grievous sin, is great, crying to God for punishment; so the cry thereof is very loud, ever crying to man for practise, to h Rom. 6.13. give his members as weapons of unrighteousness unto sin. When C. Marius was reproved by some, Respondebat ob strepitum armorum se legem non esse auditurum. Plutar. in vita Marc. because he transgressed the established law, he answered; That he could give no ear to the law, for the rattling of weapons, the noise of armour; the outcries of soldiers in the battles made him deaf, that he heard not what the Roman law prescribed: So the continual cry of sin; maketh us so deaf by nature, i Zach. 7.11. that we refuse to harken; we pull away the shoulder, we stop our ears, lest we should hear the Law of God, and the words which the Lord of hosts sent in his Spirit, by the ministry of his Prophets. Also worldly cares, the pleasure of sin, our inward corruption stops so our inward ears, that we are hindered from hearing, until our Physician in mercy come unto us, by whom our spiritual deafness is removed, k Psal. 40.6. our ears prepared and opened, l Heb. 10.5. our bodies ordained and made fit to hear him willingly, to serve him accordingly as he prescribeth in his blessed word. Christ also who hath sufficiency, m Reu 3.18. of eye-salue, and n Luk. 7.21. who gave sight to many blind, o Isa. 42.7. He will open the eyes of the blind, and bring the prisoners out of prison; he p Psal. 4.6. will lift up the light of his countenance upon us, and restore to us the spiritual sight of our souls. This spiritual sight, Spiritual fight peculiar to Christians. when the eyes of our minds are opened and enlightened, is of greater worth by infinite degrees, than our natural sight; For our spiritual sight is, 1. proper and peculiar only to Gods chosen. 2. It is most comfortable. 3. it is most excellent. 4. it is the clearest and quickest sight. 5. it is constant and continuing. This sight is proper to the true Israelites, dwelling in q Exod. 10. ●1. Goshen, to Christ's chosen remaining in his Church, as for the Egyptians and r Wis. 17.2. the unrighteous, they are blind and bound with the bands of darkness and long night, s Isa. 59.10. they grope for the wall, and stumble at the noon day: But as for the Lords chosen; knowledge is their special portion, to know the mysteries of his kingdom. t Mark. 4.11. It is a comfortable sight to see the favourable face of God reconciled in the Lord jesus, Comfortable sight to us. which made Philip to say, u joh. 14.8. Lord show us thy father, and it sufficeth us. If it were comfortable for jacob, x Gen. 46.30. to see the face of joseph (let me die saith he, since I have seen thy face, and that thou art yet alive); Is it not a more comfortable sight to see the glorious face of jesus looking on us with the eyes of his tender compassion? When the Martyr Stephen was falsely accused before the Council of jerusalem, and a Act. 7.55. saw jesus standing at the right hand of God ready to relieve him from misery and to receive him to glory, out of all doubt it was a pleasant sight to him; so will it be to us, when we shall see him, b Cant. 1.6. whom our soul loveth. And seeing the c Prou. 15.30. Light or sight of the eyes of our bodies rejoiceth the heart; will not the light and sight of our souls more rejoice and be most comfortable? 3. This sight is excellent; Excellent sight. as the d Exod. 30.25.32. oil of holy ointment, even the anointing oil of consecration, appointed principally for Kings, Priests, Prophets, neither any composition might be lawfully made like unto it; as that ointment of God's Sanctuary was more precious than the ordinary ointment used amongst the rest of the jews; so this spiritual sight which is given unto us by our Saviour, is more precious than the natural sight. Thus from the excellency of this spiritual sight, Antoninus a holy man, encouraged Didimus a worthy soldier of Christ, of great knowledge, and holiness, patiently to be content with his bodily blindness; Euseb. hist. Eccles. lib. 11. cap. 7. Desunt tibi oculi quos mures, & muscae, & lacertae habent, Sed laetare, quia habes oculos quos Angeli habent, & quibus Deus videtur, per quos tibi magnum scientiae lumen accenditur. Thou wantest the eyes, which mice, and flies, and lyzards have; but rejoice because thou hast the eyes which Angels have, and wherewith God is seen, by which a great light of knowledge is kindled in thee. 4. A clear sight. When Christ openeth the eyes of our minds, and giveth unto us this sight of faith, we shall then find by experience, that it is a most clear and piercing sight. The thick clouds, and a great tempest was the occasion, e Act. 27.20. that neither Sun nor Stars appeared in many days, to Paul nor to his company; but no cloud of adversity, no tempest of trouble, no interjected impediment, can hide the sight of the f Mal. 4.2. Son of righteousness from the eyes of our souls. jonas in the midst of the Sea, and in the fishes belly, when the deep closed him round about; he enjoyed this spiritual sight, he prayed unto the Lord his God, and said, g jon. 2.4. I will look toward thy holy Temple. If it was a rare prerogative, profitable to the Emperor Tiberius, Sueton. who had great and clear eyes, that awaking in a dark night, he clearly saw the place wherein he lay, and all that was therein, as well as though he had a light; surely, it is a greater prerogative to have spiritual eyes, and so h joh. 12.46. not to abide in darkness, but to have i 2. Cor. 4.6. God shining in our hearts, to give to us the light of the knowledge of his glory in the face of jesus Christ; k Mich. 7.8. That when we fall we may arise again, that when we sit in darkness, the Lord may be a light unto us; l Isa. 58.8. Than shall our light break forth as the morning, our health shall grow speedily, our righteousness shall go before us, and the glory of the Lord shall embrace us. 5. A constant sight. This sight is constant and continuing for ever; Ahiiah that Prophet in Shiloh, his bodily eyes waxed dim, m 1. Kin. 14.4. that he could not see, and his natural sight decayed for his age, but his spiritual sight, and the eyes of his soul continued clear; so shall it be with all those, whom n Psal. 107.14. Christ bringeth out of darkness, and of the shadow of death, whose blindness he removeth, they shall all o 2. Cor. 3.18. behold the glory of the Lord with open face, they shall be all changed into the same image, from glory to glory; They who are saved, p Reu. 21.24. shall walk in the light of the Lamb, where shall be no night but q Isa. 60.5. everlasting joy and happiness; where they shall see and shine for ever and ever. Christ will also cure the spiritual Leprosy of souls, Christ cureth the Leprosy of our souls. which is more vile and abominable, more hurtful and lamentable, than the Leprosy of the body: The Lepers under the Law r Levi. 13.45. had their rend, their heads bore, a covering upon their lips, and cried, they were unclean; they dwelled alone, and without the Camp was their habitation: but impenitent sinners polluted with the plague of inward Leprosy, are s Reu. 3.17. wretched, miserable, and naked, they have bore heads, for they want t Ephe. 6.17. the helmet of salvation, u Est. 7.8. their faces shall be covered like Hamans, in sign of the great Kings heavy indignation, and of their own damnation, they remaining x Reu. 21.27. unclean, they shall not enter into the holy jerusalem. If the bodily Leprosy of Vzziah King of juda, caused him a 2. Chr. 26.21 to be cut off from the house of the Lord, and to lose an earthly Kingdom; Will not the spiritual Leprosy separate those that are plagued therewith, from the society of Christ, deprive them of a heavenly Kingdom, b Mat. 25.46. when they shall go into everlasting pain? Naaman the Syrian his Leprosy was no hindrance to him from serving his Master, it was no impediment to his honour, c 2 King. 5.1. for he was captain of the host of the King of Aram, a great man, and honourable in the sight of his Lord. But inward Leprosy maketh us vile and filthy, unable and unfit. If d Pro. 17.7. high talk or speech of excellency becometh not a fool, fare less, high preferment and excellent place becometh leprous fools; and such are all impenitent sinners. O if we were else sensible of the spiritual Leprosy of our souls, as men are of their bodily Leprosy; what continual pain would we take to be healed? What earnest prayers would we make to be cleansed? we would lift up e Luk. 17.13. our voices and cry, jesus, master, have mercy on us; We would f Mar. 1.30. kneel down unto Christ, we would g Luk. 5.12. fall on our face before him, h Matth. 8.2. worshipping and beseeching him to make us clean, i Mar. 1.41. and that our Leprosy by his power and mercy, might departed from us. Our Saviour would hearken to our supplications, he would have compassion on us, he would put forth his helping hand, and touch us, saying, I will be thou clean; So he would cure us of our spiritual Leprosy, even he who k 1. joh. 1.9. is faithful and just will forgive us our sins (which justly by the most judicious and learned, Lutherus Chemnicius & alii. are called and compared to bodily Leprosy) and cleanse us from all unrighteousness, he will heal l Psal. 103.3. our infirmities, by removing our deafness, and blindness of our minds, he would bind m job 5.18. up all our inward wounds, and his hand would make us whole, by giving to us n Reu. 22.2. those leaves of the tree of Life, which serve to heal the nations. The uses; First, Uses. we have to acknowledge the unspeakable goodness of God, and magnify his mercies, and o Psal. 138.2. to praise his holy Name, because of his loving kindness, who p Act. 2.23. by his determinate counsel and foreknowledge, appointed and ordained his beloved Son q Heb. 13.8. jesus Christ, yesterday, and to day, the same also for ever; to be our Physician before sickness did befall us. As God of his goodness created the herbs of the field, Gualther in john. and roots to be remedies of sickness, before diseases did proceed of sin: So God did preordinate a Physician to us, before we did fall in disease and destruction. Secondly, let us apply his plasters for the curing of our spiritual wound; that good King Ezechia did well, who being sick unto death, did take (as the Prophet Isaiah directed,) r 2. Kin. 20.7. A lump of dry figs, and laid on the boil, and so he recovered: We shall do well also by taking and applying the salve of grace unto our souls: Let us not be like desperate Porus, Iust. lib. 12 who would not suffer his wounds to be dressed. Let us not be like those unhappy Babylonians, s jere. 51.8. who albeit Balm was brought for their sore, albeit God would have cured them, yet, they would not be healed. Thirdly, if we be t joh. 5.14. made whole, let us sin no more, lest a worse thing come unto us; let us be thankful unto our heavenly Physician, and u Psal. 2.12. kiss the Son our Saviour, whom if we requited with disdain and unkindness, the savage beasts will in the day of judgement bear witness against us. We read, Gellius. lib. 5. cap. 14. that a Lion saved and nourished Androdus, who cured the sore foot of the wild beast; what thankfulness should we show to our blessed Master, offering to cure the maladies of our minds, and to heal all the infirmities and sicknesses of our souls? Lastly, Signs of spiritual Health. all those are the sure tokens, which may certainly persuade us, if we have received the health of our souls, when we have a spiritual appetite, x 1. Pet. 2.2. Desiring the sincere milk of the Word, that we may grow thereby; a john 6.27. Labouring for the meat, that endureth for everlasting life. Secondly, when we b Hos. 11.10. walk after the Lord, and with Hezekiah c 2. King. 20.5 resort unto the house of our God, ever d Ezec. 33.15. walking in the Statutes of Life, without committing iniquity. Thirdly, we will take upon us Christ's e Mat. 11.30. easy yoke, and with that man cured by Christ of a very longsome disease; f john 5.11. Carry the light burden he commands us. Fourthly, as Peter's Mother-in-law being healed of her fever ᵐ ministered unto Christ, g Math. 8.15. so will we with gladness and alacrity serve him, i jere. 30.17. who hath restored health to us, bound up our bruising, and healed us of the dolorous wounds of our souls. CHAP. VIII. Christ giveth Wisdom. CHRIST jesus, k 1. Cor. 11.30 who of God is made unto us wisdom, and righteousness, l Colos. 2.3. and in whom are hid all the treasures of wisdom and knowledge; He will of his incomprehensible goodness, bestow wisdom and understanding upon us, who of ourselves are unwise and foolish, so that we shall not m Prou. 5.23. die for fault of instruction, and we shall not go astray through our great folly; for if the words of Solomon n Prou. 1.4. give unto the simple sharpness, and to the child knowledge and discretion; Will not Christ o Mat. 12.42. greater than Solomon, who p Luke 11.49. is the wisdom of God q john 1.18. the only begotten Son, which is in the bosom of the Father, give wisdom also and discretion, to all who will truly receive him? By this heavenly and excellent Wisdom. 1. divers effects of heavenly Wisdom. Our temereity and rashness, 2. Our undiscretion and foolishness, 3. Our fury and madness, will be expelled and banished, and we be r Psal. 19.11. made circumspect and attentive, discreet, and wise in God, we will come to ourselves and attain to our right wits. First, the King of Israel by the help of Elisha became circumspect, and s 2. King. 6.10 saved himself oftentimes from the ambush of the Aramites his enemies. We by the Wisdom of Christ warning us, will become circumspect and watchful, and decline the danger of all our enemies; yea, our souls will be saved from the t 1. Pet. 5.8. Devil our adversary, who as a roaring Lion walketh about seeking to devour us. Secondly, Our natural folly approved in sour things. We are by nature u jere. 4.21. First, in our cogitations foolish, and have no understanding, and our foolishness appeareth. 1. In our vain cogitations. 2. In our evil elections. 3. In wicked actions. 4. In corrupt speeches. I. Except Christ furnish us with heavenly Wisdom, we will x Rom. 1.21. become vain in our imaginations, and our foolish hearts will be full of darkness. II. Secondly, in our choice. We will choose to a Rom. 1.25. serve and worship the creature, forsaking the Creator, which is blessed for ever, preferring b jere. 2.13. broken pots that can hold no water, forsaking the fountain of living water; we will choose Brass rather than fine Gold, the Earth before the Heaven, Sin and Satan, before our blessed Saviour, and Death, yea, endless Misery, rather than Life, and eternal Felicity. III. Thirdly, in our actions Our actions will be to do the c Gal. 5.19. works of flesh, even to commit sins, which are against Piety, against Chastity, against Sobriety, and against truth and honesty; we shall d Math. 7.26. build our house but like foolish men upon the sand, the fall whereof shall be great, we will fight, but under the standard of Satan, we shall be e Act. 5.39. found even fighters against God, and against our Saviour, who may f Psal. 2.9. crush us with a sceptre of iron, and break us in pieces like a potter's vessel. We will endeavour to traffic, and to be in business, but in vain, for g Math. 8.36. what will it profit us, though we did win the whole world, if we lose our own souls, we will h Eph. 4.17. walk but like miserable Gentiles in vanity of our minds having our cogitation darkened we would give ourselves unto wantonness, to work all uncleanness even with greediness, yea will walk in that i Math. 7.13. In our speech. broad way that leadeth to destruction. So without the wisdom of Christ, we would at length prove to be foolish workers, foolish builders, foolish soldiers, foolish merchants, foolish runners, posting to hell and eternal damnation. iv Our speech would be k Col. 3.8. cursed speaking, filthy speaking, to the dishonour of God, and offence of his servants. Also this foolishness is so fast bound to us by nature, that l Pro. 27.22. though we were brayed with a pestle in a mortar, yet it will not departed from us, while Christ in his great mercy, and by his mighty power remove the same, before which time our m Pro. 12.19. own ways are right in our own eyes, we are very wise in our own conceit, and condemn all wisdom in respect of ourselves, yea when we do most foolishly, even then with n Exod. 1.10. Pharaoh we think that we work wisely. But as the punishment of natural folly, Punishment of folly natural. is great and grievous, so the punishment of sinful folly is more grievous. 1. Richeses doth not profit idiots, o Prou. ●●. 16. wherefore is there a price in the hand of a fool, to get wisdom, seeing he hath no heart? 2. honour is not seemly for such, p Prou. 26.1. as the snow in summer, and as the rain in harnessed are not meet, so is honour unseemly for a fool. 3. they cannot enjoy lands or heritage's, nor a kingdom, but are subject to contempt, derision, stripes, as may be seen in Nabuchadnezzar the great Monarch, who q Dan. 4.30, 31. was driven from his kingdom, and from men, and had his dwelling with the beasts of the field, unto the time his understanding was restored unto him, and then he returned to the honour of his kingdom. Foolish sinners are more grievously punished, Punishment of folly spiritual. for, when they say that r Luk. 12.19. they have much goods laid up for many years, and resolve to live at ease, to eat, drink, and to take their pastime, suddenly their souls will departed from them, their goods, their riches, will nothing avail them. 2. s Psal. 49.12. They shall not continued in honour, they are like the beasts that die, their way uttereth their foolishness, t joh. 24.24. they are exalted for a little; but they are gone and brought low, They are destroyed and cut off, as the top of an ear of corn. 3. Albeit they had great possessions in this world, and u jam, 5.5. lived in pleasure on the earth, and in wantonness, and have nourished their hearts, as in a day of slaughter; yet they shall die and remain x Luk. 17.23. in hell in torments for ever, and being tormented in flames, shall never obtain the smallest refreshment. But when it shall please jesus Christ to endue us with heavenly wisdom from above, Than to our great joy we shall sensibly find that our thoughts shall be holy, a Other effects of heavenly Wisdom appearing in our thoughts. 2. In our choice. and the meditation of our hearts acceptable in God's sight. 2. Than we shall get understanding and discretion, b Deut. 30.19. to choose life by obeying God, who is our life and the length of our days, to choose rather to suffer adversity with the people of God, c Heb. 11.25. then to enjoy the pleasures of sins for a season, d job 34.4. we shall choose judgement, and know what is good, e Luk. 16.42. we shall not be unwise, but understand what the will of the Lord is, f Eph. 5.17. we shall choose that one thing which is needful which shall not be taken away from us. 3. our actions shall be holy, we shall do the works of piety and of charity, f Gal. 5.25. we shall walk in the spirit, we g Matb. 7.24. will build our house on a rock, etc. albeit, the tempest arise, the floods come, and the winds blow, yet our sure grounded house will not fall, h 1. Tim. 6.12. We will fight the good sight of faith, and i 2. Tim. 2 3. suffer affliction as the good soldiers of jesus Christ, we will traffic as good Merchants, and be content to k Mat. 13.45. cell all that we have, that we may buy that pearl of great price, even the kingdom of heaven, we will so l 1. Cor. 9.24. run in the race of godliness, not as uncertainly, but that we may obtain that incorruptible crown, And receive that inestimable price which endureth for ever. So by the wisdom of Christ, at length we shall prove to be wise labourers, wise builders, wise soldiers, wise merchants, wise runners continually making forwards, m Math. 1 15. 4. In our words. in that straight gate, and in that narrow way that leadeth unto life and eternal salvation. 4. We will n 2. Thess. 2.17. establish ourselves in every word and good work, o Col. 4.6. Our speech will be gracious always, and powdered with salt, that we may know, how to answer every man, p Isa. 19.18. and to speak the language of Canaan. Thus the wisdom of Christ will appear in us, in our holy cogitations, and settled resolutions. 2. in our good choices and elections. 3. in our deeds and actions. 4. in our savoury speech tending to God's glory, and the good of our neighbours. Thirdly, Our madness in 3. things appeareth: our madness will be removed, which in us is evident, 1. By our unkind behaviour to our heavenly Father, we weary of his blessed company, q Luk. 15.13. we departed from him by impiety, we cleave to a stranger, we take part with our mortal enemy, we delight in his vile slavery, who delights to destroy us. 2. by our undutiful dealing with our eldest brother the Lord jesus, we fly away from him, when he would seek us, we displease him, when he would pleasure us, we wound him, when he would heal us, we press to pierce him, and kill him, when he would save us, we dishonour him, who would honour us. 3. by the unspeakable hurt and wrong we do to ourselves, we spend prodigally, the gifts of our father, we cast from us our best garments, we are not ashamed r Reu. 3.10. of our filthy nakedness, we s Gen. 25.34. contemn our birthright, we remain t Deut. 9.24. rebellious unto the Lord. If the Priests of Baal might hagarene accounted mad men, whose manner was to cut themselves with knives and lancers, until their blood u 1. King. 18.28. gushed out; what may be thought of obstinate sinners, who wound themselves, by their iniquities, and who suffer their x Psal. 38.5. wounds to be putrified and corrupt, because of their foolishness? If the Aethnicks esteemed ᵃ Lycurgus' King of Thracia son to Drias, to be furious and mad, * Theat. Zwing. Plin. lib. 34. cap. 14. because he cutted his own legs, when he desired to cut vine trees; And if Athamas King of Thebes Aeolus his son, was also reported mad for that he killed his own son Learchus; what may be thought of rebellious sinners, who despising Gods holy word, Christ cureth our madness. misregarding all wholesome counsel, furiously run in that way, wherein many have perished, and in their mad mood waste their goods, weaken and hurt their bodies, and which is worst of all, to the offence of the Almighty, and to the grief of their wise friends, a Prou. 6.32. destroyeth their own souls? But the Lord jesus, when we rightly receive him, he b 2. Tim. 2.7. will give unto us understanding in all things needful, he will put away our spiritual madness, and make us to c Luk. 15.17. come to ourselves, he will give to us sound judgement and bring us to our right wits, and so he will d 2. Thes. 3.5. guide our hearts to the love of God our loving Father, and then e Psal. 42.2. our souls shall thirst for the living God, He will 'cause us to f jam. 48. draw near to God, and to cast down ourselves before the Lord, to confess our sins unfeignedly, to beg mercy and favour earnestly, to g Psal 37.4. delight ourselves in the Lord, who shall give us our hearts desire, even to h Isa. 58.14. delight in God, who will feed us with the heritage of jacob; Than it shall be our i joh. 4.34. meat to do the will, and to finish the work of him that created us, Than k Heb. 10.39. we shall not be they which withdraw themselves unto perdition, but we shall follow faith unto the conservation of our souls. 2. when we shall come to ourselves, we shall take up ourselves, and l Luk. 14.27. come after Christ, and be his disciples, we shall m Gal. 6.14. rejoice in the cross of our Lord, whereby the world is crucified unto us, and we unto the world, we will endeavour to the uttermost of our power, to honour him, and to continued in his service, who will comfort, n 1. Pet. 5.10. confirm, strengthen and establish us. 3. we shall obtain unspeakable gain and vantage, we shall o Heb. 12.1. cast from us every thing that presseth down, and sin that hangeth so fast on, we will p Heb. 4.14. hold fast our profession, and q 1. Tim. 6.12. follow after righteousness, godliness, faith, love, patience, and meekness, fight the good fight of faith, laying hold of eternal life, and r Act 23.1. in all good conscience serving God continually, of whom we shall s 2. joh. vers. 8. receive a full reward, t Act. 3 19 when the time of refreshing shall come from the presence of the Lord. Use. Now those who have gotten a u Dan. 4.24. healing of their error, and turning of the spiritual frenzy and madness, into a sound mind and settled judgement, and an upright x Dan. 4 33. understanding restored unto them, so that they shall begin to a 1. Chr. 28.9. know the God of their fathers, to seek and serve him with a perfect heart, and with a willing mind, that they shall be content to b Heb. 13.13. go out of the camp bearing the reproach of Christ, who will sanctify them with his own blood, and to c 1. Tim. 4.7. excercise themselves unto godliness, that is profitable unto all things. Let them d Dan. 4.34. extol and magnify the King of heaven, whose works are all truth, his ways and judgements, let them e Heb. 13.15. offer the sacrifice of praise always to God; Let them f Luk. 9.23. deny and forsake themselves, take up their cross daily, and follow Christ, g Iosh. 22.5. by walking in his ways, by loving and cleaving unto him; Let them as pure virgins, most earnestly desire to be h 2. Cor. 11.2 prepared to Christ, with cheerfulness to offer themselves to be his Spouse, instantly entreating him, to become the husband of their souls, who willingly will be content, i Hos. 1.19. To marry them unto himself for ever, yea to marry them in righteousness, in judgement, in faithfulness, in mercy, and in compassion. It is written of Iphianassa daughter to Praetus King of the Argives, that she being mad, and out of her wits, supposing herself to be a beast; when she was well cured, and restored to the health of her mind by Melampus; Plin. lib. 25. cap. 5. then for declaration of her thankfulness and affection, she was willing to accept of him, albeit of a meaner degree, to be her husband, she gave herself in marriage to him that healed her; O, what gratitude and affection, shall we show to the Lord jesus, for the curing and removing of our spiritual frenzy and madness, for restoring us to a sound mind, and k Psal. 51.10. renewing a right spirit within us? Should we not l Rom. 12.1. give up our bodies a living sacrifice, holy and acceptable unto him? should we not most of all desire to be the Spouse of so glorious a husband, whose honour, strength, beauty, riches, love and power, can not sufficiently be expressed? When we have received Christ-truly, Heavenly wisdom, banisheth earthly. we shall be endued with such heavenly knowledge and wisdom, which will both banish m jam. 3.15. earthly, sensual, and devilish wisdom from us (that manifesteth itself by bitter envying, strife, sedition, and all manner of evil works) further it will so season and savour our earthly wisdom, that we shall be n Prou. 14.8. prudent to understand our own way, we shall be wise; o Prou. 9.12. and that for ourselves, to our own commodity and profit. We will then not seek the earth chiefly, but p Math. 6.23. seek first the kingdom of God and his righteousness, setting our affections on things which are above, and not on things which are on the earth, Than we shall r Mat. 10.28. not fear them most, which kill the body only, but rather we will fear him, who is able to destroy both soul and body in hell, Than we shall love not ourselves principally, but the Lord jesus and his glory: for who s Mat. 10.39. loseth his life for Christ's sake shall save it. As for natural or civil wisdom, it is indeed very pleasant and profitable: t Ecclus. 2.13. Gignit opes nunquamque perit Sapientia plebem nobilitat cunctis, eadem neglecta nocebit. There is profit (saith Solomon) in wisdom more than in folly, as the light is more excellent than darkness; it bringeth with it riches, pleasure, and worldly honour, and (if according to the judgement of q Col. 3.2. that Orator) * Cir. 3. the nat. dear. Stultitia sit maius malum, quàm omnia mala & fortunae & corporis, foolishness is the greatest evil that can befall in the body, or estate of any; wisdom contrarily must be the greatest good, yet notwithstanding, Human wisdom doth only hide and cover vice; but Heavenly wisdom weakeneth and rooteth out vice: the one restrains our faults, and corruption, but the other u Colos. 3.5. mortifieth our vile lusts and affections, x 1. Cor. 1.25. if the weakness of God be stronger than man, also the foolishness of God is wiser than man, as the light of a candle appeareth to be somewhat, and is comfortable in the night, but at the noontide of the day, it is obscured and almost extinguished, the light of the Sun being by infinite degrees greater and more comfortable; and as to those who remain in low valleys, Ergo ubi iam validis quassainm est viribus aevi Corpus & obtusis ceciderunt viribus artus, Claudicat ingenium delirat linguaque voxque. Omnia deficiunt at que uno tempore desunt. the tops of adjoining hills seem to be high, yet that Altitude and height of the Mountains, is nothing in respect of the Stars and Planets; so earthly wisdom seemeth to be a great light to the blind World, but in comparison of Heavenly Wisdom, it vanisheth and is scarcely known. Human wifedome and Worldly wit 1. Decayeth in many. 2. It deceiveth all, Experience proveth, that oftentimes worldly wit decayeth in many. What number of men, who in their childhood and youth are admired for their good parts, for their mature judgement and quick wit, and a great expectation taken of their singular virtues? But when they come to the age of men, than they are found to be very inconsiderate, to be eb-witted & effectless in all their proceed, these flourishes quickly being gone, and no fruit following thereupon? Some there are, who almost in the whole course of their life, behaved themselves very wisely, and discreetly; but coming to old age they become stupid, Plutarch. in vita Luculli & alii. senseless, and frantic. Such was that Roman Lucullus, who having fought great Battles, and gained many victories, and obtained many glorious Triumphs, by subduing mighty Kings Tigranes the fift and Mithridates; he who by his wisdom and valour, by the spoils of so many mighty Princes, and by the Conquest of so many Nations enlarged the Roman Dominions, and enriched himself: Yet his learning and wisdom decayed in him, and he became so troubled in mind, so forgetful and foolish, that he could not guide his own affairs, wherefore the administration of his estate was committed to his brother Marcus. Vndes Chro. car. Suidam & Dyonis. Also Bassienius Caracalla, was reputed for a long time to be both learned and wise, a Philosopher as an Emperor: afterward he became oblivious and ignorant, his folly appearing by his incestuous marriage, by the slaughter of that learned Lawyer Papinianus; by his commandment, for to abolish all the works of Aristotle. So worldy wisdom decayeth, and men may lose it, which if they brook till death; a Eccl. 15.1.18 In the multitude thereof is much grief, than b jere. 8.9. what wisdom is in them, seeing it vexeth the wisemen themselves, and seeing it c Isa. 29.14. shall perish from them, when they have most need thereof, and seeing it is d 1. Cor. 3.19. foolishness with God, e job 5.13. who taketh the wise in their own craftiness, f Rem. 8.7. because the wisdom of the flesh is enmity against God, it will deceive all that trust in it, and g Isa. 47.10. 'cause them to rebel. Therefore it bringeth death h Rom. 8.6. and evil i Isa. 47.11. destruction which none shall be able to put away. Forasmuch then as worldly wisdom is vain and weak in good things, Use and prompt and powerful in evil, and so dangerous and dreadful to all; k jere. 9.23. Let not the wiseman glory in his wisdom, but l 2. Cor. 10.17. let him that rejoiceth, rejoice in the Lord, let us labour m Deut. 4.6. to keep and do Gods commandments: for that is our wisdom and understanding in the sight of the people, Let us n 2. Tim. 3.15 know the Scriptures, which are able to make us wise unto salvation, Let us o Psal. 34.14. eschew evil and do good, let us p Deut. 17.19 learn to fear the Lord our God, for q job 28.28. behold the fear of the Lord is wisdom, and to departed from evil, is understanding. The fear of God, is r Prou. 1.7. the beginning of all saving knowledge and instruction. s jam. 1.5. If any lack this wholesome and heavenly wisdom, let him ask it of God, which giveth to all men liberally, and reproveth no man, and it shall be given him. Happy, O blessed are those who have gotten this wisdom: t Ecclus. 2.1. Their eyes are in their head, they see things honest and profitable which they follow after and obtain, they perceive things unhonest and hurtful, which with foresight and diligence they eschew, and so they never walk in darkness: 2. Their tongue u Isa. 50.4. is a tongue of the learned, and they know to minister a word in time to him that is weary, and x Psa. 119.172 to entreat of God's Word continually for their own consolation, for their neighbour's edification, because a Pro. 16.23. the heart of the wise guideth his mouth wisely, and addeth Doctrine to his lips: 3. Their b Psa. 142 1. hands are taught to fight the Lords battles, and to c Ephes. 4.28. work the things which are good, d Deut. 17.7. not to be shut, but to be open to the poor: 4. Their e Psa. 119.101 feet shall be refrained from every evil way, they f Prou. 8.20. shall walk in the way of righteousness, and in the mids of the paths of judgement g Prou. 15.24. to avoid from hell beneath: 5. Their h Ecclus. 10.2 heart is at their right hand, they do all things directly with consideration, all i Rom. 6.13. their members being as weapons of righteousness unto God: 6. Their k 1. Sam. 25.29 souls shall be bound in the bundle of Life, with the Lord their God, l Psal. 25.10. all the paths of the Lord shall be mercy and truth unto them, m Ephes. 5.15 walking circumspectly, not as fools, but as wise, redeeming the time. Blessed then is the man that findeth wisdom, and getteth understanding, the Merchandise thereof is better than Silver, the gain thereof is better than Gold, it is more precious than Pearls, nothing is to be compared to her, length of days is in her right hand, and in her left hand riches and glory; her ways are the ways of pleasure, and all her paths prosperity, she is a tree of life to them that lay hold on her, and blessed is he that retaineth her, he shall walk safely by the way and his feet shall not stumble, she shall be life to his soul, and grace unto his neck for ever. n Prou. 3. ver. 13, 14, 15, 16, 17, 18, & 22, 23. This Wisdom, which is not o job 28. ver. 12.14, 15, 16, 17, 18, 19, 20. to be valued with the wedge of the gold of Ophir, nor with the precious Onyx, nor the Saphir, the Crystal, the Coral, the Topaz of Ethiopia, shall not be equal unto it? Where is it found? whence cometh it? Answer, The depth saith, It is not in me; The Sea also saith, It is not with me; The Earth, the Sea, Man cannot give it us. O but this wisdom is to be found in Christ jesus, p Colos. 2.3. in whom are hid all the treasures of wisdom and knowledge, he is both the matter of our wisdom, for we are only here wise, q 1. Cor. 2.2. when we know Christ and him crucified; and also he is the root, from whence all this wisdom springeth: for believing in Christ, we are so conjoined with him, incorporated and ingraffed into him, that being r 2. Pet. 1.4. partakers of the godly nature, we s Eph. 5.30. are members of his body, of his flesh, and of his bones; and thus we (as the branches from the stock, the fruit from the root getteth life) do receive from him true wisdom, understanding and discretion, whereby we shall be t Psa. 119.98. wiser than our enemies, and have more understanding than our teachers, and the ancient; whereby also we shall attain unto that serpentine wisdom recommended to us by our Master; Be u Mat 10.16. wise (saith he) as Serpents, and innocent as Doves: nulli nocuisse velis imitare columbam, Serpentem ut possit nemo nocere tibi. The wisdom of the Serpent appeareth in six things: First, when it is in danger, it offers all the body for the safety of the head, * Chryso. Hom. 24. in Mat. vide Arist. li. 8. cap. 17. de histo. an. it regards not the wounds of the body, if the head be whole: Secondly, it looseth the skin for the preservation of the life: Arist. lib. 8. cap. 17. de hist animal. & cap. 15. eius. lib. Thirdly, * in the cold of Winter it seeketh refreshment in the caverns and holes of the earth: Fourthly, some Serpents a Psal. 58.4. stop their ears, and hear not the voice of the Enchanter: Fiftly, it escheweth danger, and is not after found in the ways, where men usually resort: Sixtly, before she drinketh she casteth forth her poison. This wisdom of the Serpent should be followed by us, in those same respects: then we should be b Acts 21.13. ready (with Paul) to die for the Name of the Lord jesus, neither should c Acts 20.24. our life be dear unto us, so that we may d Phil. 3.8. win Christ, and brook him e Ephe. 4.15. which is our head, by whom we receive the increase of all good, unto the edifying of ourselves in love. II. We should for the conservation of our souls f Hebr. 10.34. suffer with joy, the loss, yea the spoiling of our goods, knowing ourselves that we have in Heaven a better, and an ever-enduring substance. For if men for the safety of their bodies will g john 1.5. cast away their goods, and further will be content, that rotten and festered members be cut from them; Yea if that bruit beast the Beaver, which is much like unto the Otter, * Plini. lib. 8. cap. 30. Aelian. lib. 13. cap. 47. histo. ans. Alciat. lib. 1. Emb. 85. when he is in danger being pursued by the Hunter, that he may escape with his life, will bite away his own genitors which are medicinal, knowing by the instinct of nature, that for those chiefly he is sought for and pursued; What should we do, who are endued with reason, and have the Word of God to be a rule to our life, and h Psa. 119.105 a lantern to our feet, and a light to our paths, should not we I say, i Heb. 12.1. cast away every thing that presseth down, howsoever pleasant or profitable it seem to our corrupt and vitiate nature, if it be prejudicial and hurtful to the welfare of our immortal souls? We should most willingly forsake the same, for the salvation of our souls, to the end we may have an happy, and perpetual union and society with our glorious God who is blessed for ever. III. In the winter of adversity, in the time of trouble and calamity, when we can found no refreshment nor comfort upon earth, we will with Anna, go to the house of the Lord, we will pour out our souls before our God, then k Psa, 94.19. in the multitude of our thoughts in our hearts his comforts will rejoice our souls, we will have our refuge to Christ, and as l 2. Cor. 1.7. we are partakers of his sufferings, so we shall be also partakers of his consolations. FOUR We should stop our ears, m Pro. 19.27. and not harken unto the instruction, that causeth us to err from the words of knowledge, and so we shall not n Heb. 13.9. be carried about with diverse and strange doctrine, but we shall consent continually to the wholesome Words of our Lord jesus Christ, and to the doctrine which is according to godliness. V We would eschew all occasions of sin, neither should we p Psal. 1.1. walk in the counsel of the wicked, nor stand in the way of sinners, which is a dangerous way, where Satan layeth many snares, to entrap us for our destruction. It was of the Lords provident care and goodness to o 1. Tim. 6.3. his people, respecting their fragility and weakness, that he commanded them to remove every occasion of Idolatry and defection, to q Exod. 34.12. take heed to themselves, not to make any covenant or compact with the Canaanites, but to overthrew their altars, and break their images in pieces, and cut down their groves, to abstain from joining with them in marriage, jest they should be cause of ruin to them. It is a point of great wisdom, to eschew and forbear the occasion of sin, and consequently of the punishment following thereupon. Sixtly, Let us lay aside all maliciousness, guile and envy, and drink in the sincere milk of the word, that we may grow thereby, etc. As by this wisdom which we receive from Christ, we will be wise as Serpents, so we shall be r Rom. 12.3. wise according to sobriety, not presuming to understand above that which is meet to understand; we will not be proud (disdaining all others) of those gifts which God hath bestowed upon us; we will not s Rom. 12.16. be wise in ourselves, in our own conceit, for t Isa. 5.21. woe unto them that are wise in their own eyes, and prudent in their own sight; And so Solomon saith, u Prou. 3.7. Be not wise in thine own eyes, but fear the Lord, and departed from evil. 2. We will not curiously search those things, which belong not to us; for x Deut. 29.29. secret things belong to the Lord our God, but the things revealed belong unto us: Aug. lib. 8. cap. 5. de Trinit. and the Ancient affirmeth, Melius est dabitare de occultis, quam litigare de incertis, It is better to doubt of secret things, then to strive for uncertain things; Also * 1. Pet. 2.1. he complaineth, Aug. lib. 10. confess. Curiosum genus hominum ad cognoscendum vitam alienam, desidiosum ad corrigendum suam, Mankind is curious to know the life of others, and slothful to amend their own life. And Seneca saith truly; Seneca. Omnia si reputes transactae tempora vitae, vel male vel temere vel nihil egit homo. Bonam vitae partem perire nobis dum nihilagimus, maiorem autem dum male agimus, multo vero maximam dum aliena agimus, That a good part of our life-time is lost, while we are idle doing nothing; that a greater part of our life is lost, while we are doing evil things, but that the greatest part is lost while we are doing other things, not appertaining to us. 3. We will not trouble ourselves about many things, which are frivolous and unnecessary, as the Emperor Hadrian did show himself ridiculous, by enquiring subtly and carefully of all the Grammarians, who was Euanders' Nourisher, and Priamus his great great Grandfather's father, Vide comen. P. Martyr. ad Rom. cap. 12. when as he should have been exercised in the administration of justice, and in doing of the more weighty and urgent affairs of the Commonwealth: but we will employ ourselves chiefly in those things, that are most necessary and expedient; we ᵉ will exercise ourselves unto godliness, which is profitable unto all things, and hath the promise of this life present, and of that that is to come. The King of Tyrus c Ezech. 28 4. had wisdom and understanding, whereby he acquired gold and silver in his treasures, and increased his riches, but that wisdom was not according to sobriety; he was thereby d 1. Cor. 8.1. puffed up with pride and arrogancy, he esteemed himself equal with God; wiser than b. 1. Tim. 4.7. Daniel, and that no secret thing could be hid from him: wherefore his brightness was defiled, he died miserably, and was cast down to the pit. It was not wisdom, but wicked curiosity, which made the e 1. Sam. 6.19. men of Beth-shemesh to meddle with the Lords secrets, and to look into the Ark, to gaze thereon irreverently; wherefore God smote them with a great plague. The Athenians (who principally and most confidently did arrogate to themselves the praise of wisdom) were not wise according to sobriety, when as they did not attend upon lawful business: some f Act. 17.21. gave themselves to naught else, but either to tell, or to hear some news. We may see a wise pattern of this sober wisdom in the Prophet David, whose g Psal. 131.1. heart was not haughty, neither his eyes lofty, who walked not in great matters hid from him, h 1. Kin. 15.5. who did that which was right in the sight of the Lord, who did not i Psal. 119.111, 112. decline from his judgements, who took his testimonies as an heritage for ever: k 1. Sam. 18.30. so he behaved himself more wisely than all his companions, and his name was much set by. According to Bernard's judgement, Serm. de eo quod Scriptum est, Beatus homo qui invenit sapientiam. Prou. 3. Sobria sapientia est, in paenitudine peccatorum praeteritorum, in contemptu praesentium commodorum, in desiderio futurorum praemiorum. Inuenisti plane sapientiam, si prioris vitae peccata defleas, si huius seculi desiderabilia parui pendeas, si aeternam beatitudinem toto desiderio concupiscas. Sober wisdom, consists in the repentance of our bygone sins, in contempt of the present profit, in the desire of the future rewards; Thou hast altogether found wisdom, if thou lament for the sins of thy former life, if thou vilipend those things which are most desired in this world, if with thy whole desire thou shalt long for eternal happiness. True Wisdom. The Lord endued Hezekiah with wisdom, when he gave him l 2. Chro. 32.26. true repentance, for his sin of pride and ingratitude, when m Isa. 38.3. he prayed to the Lord and wept sore, in time of sickness. So Manasse when he repent his idolatry, murder and sorcery; when he humbled himself greatly, and prayed to God earnestly, he did very wisely, for he was then delivered from prison, and restored to his kingdom. It was great wisdom in Zacheus to forsake his covetousness, to be liberal to the poor, to o Luk. 19.8. restore fourfold, what he had taken by forged cavillation. So was it in Peter, to go forth of the Priest's Hall, to p Math. 26.75. weep bitterly for the denying of his master. So was it in that sinful woman, to come to the house where Christ was, q Luk. 7.38.48. to wash his feet with her tears, and to wipe them with the hairs of her head; her sins were forgiven her. True and great repentance, is true and great wisdom. Also contempt of the worm-eaten pleasures of this vain world, is and sober wisdom. Ester was wise, r Ester 14 15 who did hate the glory of the unrighteous, and did abhor the very token of her praeeminence, who had not her chief joy in the court of Ashuerus, but in the Lord her God. Moses did wisely, in that he contemned the pleasures of n 2. Chro. 33.12. Egypt, and s Heb. 11.26. esteemed the rebuke of Christ, greater riches than the treasures of a mighty and wealth nation, for he had respect unto the recompense of the reward. In all matters of wisdom and understanding, Daniel and his companions, who determined in their hearts not to be defiled with the portion of Nebuchadnezzars meat, nor with his wine, t Dan. 1.20. were ten times better, than all the Enchanters and Astrologians of Babylon. Further, the Apostle Paul did wisely, who longed for the joys of a better life, n Phil. 1.23. desiring to be dissolved and to be with Christ, which is best of all. They are all very wise, x 2. Tim. 4.8. that love Christ's appearing: for at that day the righteous judge shall give them the Crown of righteousness. And seeing a Prou. 4.7, 8, 9 wisdom is the beginning of grace and happiness; above all thy possession, get wisdom and understanding, exalt her, and she shall exalt thee, she shall bring thee to honour, if thou embrace her, she shall give a comely ornament to thy head, yea she shall give thee a crown of glory. By this Wisdom, our natural temereity and rashness, also our indiscretion and foolishness, moreover, our frenzy and madness will be expelled and removed. Again, our worldly wisdom will be seasoned and well governed; when we perceive the wonderful and profitable effects of spiritual wisdom, the excellency and the gain thereof, being by men considered, we will desire and affect the same with earnest and continual love, labour and affection. Than we shall be wise as Serpents, and according to sobriety; we b Pro. 16. vers. 20, 21, 22. shall be wise in our business, and find good. We shall be wise in heart, and called prudent, our understanding shall be a wellspring of life unto us that have it, we shall trust in the Lord, and be for ever blessed. c jude. 25. To our God only wise, our Saviour, be Glory, Majesty, and Dominion, and Power, both now and ever, Amen. CHAP. IX. Christ giveth Food. JOSEPH the son of jacob (saith that Wiseman) d Ecclus. 49.15 was the Governor of his brethren, and the upholder of his people; But jesus Christ e Luke 3.38. the Son of God, is a better Governor, f Isa. 48.17. who will teach his own people to profit, and lead them by the way that they should go. He is a better upholder, g Hebr. 1.3. bearing up all things by his mighty word. joseph, of his tender love and goodness, h Gen. 50.17. did forgive the trespass of his brethren, and their sin, who rewarded him evil, and in time of famine, i Gen. 47.12. he nourished them with bread, and placed them in the land of Goshen. jesus of more ardent and entire affection, of admirable and unspeakable goodness, will k Reuel. 1.5. love us, and wash us from our sins in his blood, he l Psal. 103.9. will not always chide, nor reward us according to our iniquities, but he will m john 6.27. give us meat, that nourisheth our souls, and that endureth to life everlasting. The patriarchs had good reason to leave that Country where they sojourned; for by famine and scarcity of corn, they were constrained, and were in good hope to be with plenty by joseph, relieved and refreshed. We have better cause in our hearts and affections, to forsake this world, this n Psal. 120.5. Mesheth and tents of Kedar, to o Reu. 18.4. flee out of Babylon, this place of sin and confusion, jest we be partakers of her plagues, and with all possible speed to come to jesus who is calling upon us, p Math. 11.28. Come to me, and promising to ease us, and comfort us, and with abundance of all good, to refresh our wearied and distressed souls. In handling of this benefit, To whom this spiritual food is given. we will keep this order, to show, 1. on whom Christ will bestow this food. 2. how necessary it is. 3. the worthiness of this food. 4. that Christ doth more to our souls, than food doth to our bodies. 5. signs whereby we may know, if we receive this benefit. 6. Their misery who want it. 7. what they should tender to Christ who get it. First then, Christ giveth food freely, to those who are in his own family, q Gal. 6.10. specially to those, who are of the household of faith. As joseph did not plentifully, frankly, and freely, nourish all the families of Egypt, but principally and most lovingly, the family of jacob: So Christ jesus vouchsafeth not his spiritual nourishment to all people of the world indifferently, (for this heavenly Manna, is hid from the wicked.) And if those who were disobedient to God's commandment, s Exod. 16.27. could not find corruptible Manna, shall his enemies rebelling and fight against him, obtain that incorruptible Manna? but t Math. 15.26. the childrens bread is given to God's children, who with love and care ˣ honour their Holy Father. O how happy a thing is it to be one of God's Household! they will be delivered from all evil. As joshua ˣ saved Rahab and her family, at the destruction of jericho, when he destroyed utterly, both man and woman, young and old, and all the beasts therein, with the edge of the sword: So jesus will save his own Saints, when a Isa. 65.12, 13. God will number to the sword, and to the slaughter, all those that have forsaken: him whom he saveth, he nourishes; behold, his servants shall eat, drink, and rejoice, when the wicked shall be hungry, thirsty, and ashamed, crying for sorrow of heart, and howling for vexation of mind. Also who are in Christ's family, they shall be furnished, with all needful things, and instructed in all wisdom, they remain in a happy and prosperous estate, b Psal. 25.13. their soul dwelleth at ease. For if c 1. King. 10.8. the servants of Solomon, who stood in his presence, and heard his wisdom, were happy; much more are they happy and blessed: for d Psa. 104.27. he who openeth his hand, and giveth food in due season to all men, will give them natural sustenance for their bodies. Also as e Gen. 43.34. Benjamins mess was siue times so much as any of his brethren's; so the r Reu. 2.17. u Mal. 1.6. u Iosh. 6.25. food of God's children, will be five times better than the food of the wicked. II. Christ giveth food to those that hunger for the same, f Mat. 5.6. Blessed are they which hunger and thirst for righteousness, for they shall be filled. This hunger of our souls, must be like to the hunger of our stomach in two respects: 1. as there is a pain in the bottom of our stomach, till it be satisfied and filled with meat. 2. as from this pain proceedeth an earnest and hungry appetite, greatly longing for refreshment: 1. So we must have a sorrow and pain for the want of so precious food. 2. also an earnest desire to be satisfied, and then g Luke 1.53. the Lord will fill the hungry with good things. First, God h Phil. 2.13. worketh this will and appetite: Again, he fulfilleth the same; for he i Psal. 145.19. will fulfil the desire of them that fear him, he also will hear their cry, and save them. III. Christ feeds those who abide with him; k Matth. 8.2. When a multitude continued with him certain days, and had nothing to eat, he had compassion on them, and did satisfy them with bread in the Wilderness: When his own servants are m Psal. 107. vers. 4, 5, 6, 9 wandering in the desert Wilderness of this World, both hungry and thirsty, their souls fainting within them, If they continued with God, and cry to him, he will satisfy the thirsty soul, and fill the hungry soul with goodness; Thus Christ nourisheth those that are of the household of Faith, who are hungry and thirsty, who continued with him constantly, n john 6.27. labouring for the bread of Life earnestly, o Psal. 65.4. they shall be satisfied with the pleasures of Gods holy Temple; They p Psal. 49.10. shall not be hungry, neither shall they be thirsty, for he that hath compassion on them, shall lead them, even to the spring of water shall he drive them. Secondly, we should know how necessary this food is. As for the necessity thereof, Secondly, the necessity of this Heavenly food. it is well known by common experience. The natural life, if it be not upholden with convenient meat belonging thereto, it weareth and decayeth: Also Spiritual life, if it be not entertained with fit nourishment appertaining thereunto, it weareth and decayeth, Alimenti ratio duplex est, altera nutriendi, altera augendi, Arist. lib. 2. cap. 6. de Gene. anim. nutriens est quod esse praebeat, & toti & partibus: Augens, quod accessionem ad magnitudinem faciat, There is a twofold reason of our food; one for to nourish, and another to give us an increase. That which doth nourish us, is which giveth a being both to the whole body and parts thereof; the increasing food which maketh an augmentation to the greatness of the body, till it attain to the due proportion and quantity thereof. That Egyptian, the servant of an Amalekit, had great need of corporal food, for when he had eaten of the bread, and drank of the wine given him by David, q 1. Sam. 30.12 his spirit came again to him. jonathan fight against the uncircumcised Philistims, had need of sustenance, because r 1. Sam. 14.27 when he had tasted a little honey, his eyes received sight, and were made clear. Elias had need of food, when s 1. King. 19.8 he was to go to the mount of God, a great journey: Surely we have all a great need of our Spiritual food, that we may be nourished, t 1. Peter 2.2. and grow thereby, u Ephes. 3.16. that we may be strengthened by his Spirit in the inner man, x Psal. 119.18. that the eyes of our understanding may be opened, a job 33.3. to be illuminate in the light of the living, to the end we may * Ephes. 4.1. walk worthy of our holy vocation, and go forward toward heavenly Jerusalem. That man in Bethleem juda, said to his son-in-law, b judge. 19.5. comfort thine heart with a morsel of bread; He thought that natural bread would comfort his son's heart; but fare more will Spiritual food comfort us. Thus the necessity of this food is evident in these respects, because without it, there will be no continuance of Spiritual life, no growth of the inward man, no strength, no sight, no walking to heavenly Canaan, no refreshment, no comfort to our souls. Thirdly, Thirdly, the worthiness of this food. concerning the worthiness of this nourishment; let us remember first, that it is rare, and not to be found in every place, neither to be found at every time in any place; this food is only to be gotten where God is known, in the true Church, not in every Nation. Now c Psal. 76.1. God is known in juda, his Name is great in Israel, in Shalem is his Tabernacle, and his dwelling in Zion: There this food is to be gotten, and in no other place of the whole World. It being the bread of the Lords children, it is most unlike the bread of Worldlings and Idolaters, d Hose 9.4. all that eat of that bread shall be polluted, but who shall eat carefully this bread, they shall be preserved and sanctified. Secondly, this food (which is God's word) is much worth, for it e Psal. 19.10. is more to be desired then much fine Gold. In time of bodily famine, f 2. King. 6.25 an Ass' head (meat I think neither of great quantity, nor good quality) was sold for * About 5. lib. 80. pieces of silver: If in the extremity of thirst & want of water, * See the Turkish history in the life of Solyman the Magnificent. a draught thereof was thought worth two ducats, (as happened in the Army of the Emperor Charles marching towards Tunes;) at what great rate aught the wholesome and precious food of our souls be to esteemed, with what charges and travel, day and night should we labour for it? Manna was an excellent food, g Wisd. 16.20. which had the abundance of all pleasures in it, and was meat for all tastes; for it was h Exo. 16.31. like unto wafers made with honey, i Num. 11.7. also the taste of it was like unto the taste of fresh oil, * Plut. li. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the best sort that ever swimmeth above, it served to the appetite of all that took it, therefore it is called k Psal. 78.25. the bread of Angels; yet the jews, that l john 6.49. did eat that Manna in the wilderness are dead: but this most excellent sustenance, this most precious bread, which cometh down from heaven, he which eateth of it, shall not die, he shall live for ever, Christ's flesh is meat indeed, his blood is drink indeed, he that eateth his flesh and drinketh his blood dwelleth in Christ, Fourthly, Christ doth more to our souls, than food doth to our bodies. and he in him, he hath eternal life, Christ will raise him up at the last day. Fourthly, let us consider, that Christ and his food is more profitable to our souls, and to Spiritual life, then earthly meat is to our mortal bodies, and our natural life: for execpt there be health, strength, and appetite, and power in our bodies, natural food will in no ways avail us; so men m Psa. 107.17. by reason of their transgressions, and because of their iniquities afflicted with sickness, their soul abhorreth all meat, and are brought to death's door. Thus we see that there is a fourfold power or faculty, in well disposed and wholesome bodies: 1. A drawing power to receive meat: 2. A retaining power to keep it: 3. A converting power after digestion, to turn it into our substance: 4. An expelling power, to cast forth the filthy and unprofitable excrements; unless these faculties were in a body, meat would in no ways profit it: But Christ as he bestoweth this food upon us, so he giveth us strength to receive it, grace for to keep it, his blessing that we may grow by it, and n Ephes. 4.16. receive increase in the measure of every part. Without Christ's help, o Dan. 10.8. there shall remain no strength in us, our strength shall be turned into corruption, we shall have no power to receive his food, albeit we would receive it; without Christ, we shall not p Luke 8.15. with an honest and good heart keep it, and bring forth fruit with patience, but as wicked Saul q 1. Sam. 15.23 did cast away the Word of God, so we would cast away the food of Christ: and as the carnal jews r Num. 21.5. loathed heavenly Manna, so we would loathe and be weary of that most precious, and Spiritual Manna the Word of God, which is s Psal. 19.9. altogether righteous, perfect, and profitable; and thus is the saying of an Ancient verified, Omnia habemus in Christo, Ambros. & omnia in nobis Christus. Si à vulnere curari desideras, medicus est: si febribus aestuas, fons est: si graveris iniquitate, iustitia est: si indiges auxilio, virtus est: si mortem times, vita est: si tenebras fugis, lux est: si coelum desideras, via est: si cibum desideras, alimentum est. We have all things in Christ, and Christ is all things in us. If thou desirest to be cured of thy wounds, he is a Physician: if thou be hot and burning with fevers, he is a fountain to refresh thee: if thou be laden with iniquities, he is righteousness: if thou needest help, he is power and virtue: if thou fearest death, he is life: if thou fleest from darkness, he is light: if thou desire heaven, he is the way thereto: if thou desirest food, he is true and wholesome nourishment. And Christ by infinite degrees is more necessary and profitable to us, than food is to our bodies. Fiftly, Fiftly, signs whereby we may know that we are nourished Spiritually. touching those signs which may assure us of our spiritual nourishment, I reckon five chief. 1. Life. 2. Strength. 3. Growth. 4. An Appetite. 5. joy.. First, none may receive spiritual life, except Christ t Reuel. 2.7. give them to eat of the tree of life, which is in the midst of the Paradise of God. He u 1. joh. 5.12. that hath the Son, hath life from the Son; he that hath this life, hath also food convenient, for the continuance and preservation of this life. As it is x john 6.33. the bread of God, which cometh down from Heaven, that giveth life to the World, so it is Christ that same bread, that preserveth this life in us. Again, strength in us to resist our enemies, and to work diligently the works of our holy vocation, is a note that we are nourished with Heavenly food. As outward strength would not remain in us without meat and sustenance, (for of hunger cometh a Lam. 2.19. fainting and weakness,) neither would inward strength abide in us, without daily food fit for our inward man. 3. When b 1. Cor. 3.7. God giveth. a Spiritual increase in virtue and godliness, a most sure token that he giveth food; when with happy Samuel, we c 1. Sam. 2.21. verse 26. grow before the Lord, when we profit and are in favour with the Lord, than Christ nourisheth us, when with him d Luke 2.40. we grow and wax strong in the spirit, and are filled with wisdom; the grace of God being ever with us. 4. If one greatly hunger and long for heavenly food, it is an infallible demonstration, that already he hath received, and that he is to receive more abundantly of precious food; for God will e jere. 31.25. satiate and replenish every weary soul, and sorrowful soul, hungering for him, f Psal. 146.6. The Lord which keepeth fidelity for ever, which executeth justice for the oppressed, which giveth sight to the blind, which giveth bread to the hungry, He will g Ephes. 5.29. nourish and cherish his own Church, that hath an earnest appetite to incorruptible refreshment. 5. Inward joy is a coheir of our spiritual nourishment, h Reuel. 2.17. Who hath eaten of the hid Manna, and i Reve. 22.17. drunk of the water of Life freely? Even God's k Isa. 65.16. servants, shall rejoice and have great joy, when the wicked shall have sorrow and be ashamed. Sixtly, Sixtly, the Spiritual famine. great are the miseries of all those who are so forsaken of God, that he will say unto them, m Zach. 11.9. I will not feed you: that that dieth, let it die, and that that perisheth, let it perish, n Eze. 34.29. they shall be consumed with hunger. If they be happy to whom o jere. 3.15. God giveth Pastors according to his heart, which shall feed them with knowledge and understanding; are they not miserable, who want food, and are destroyed with darkness and ignorance? There is a twofold hunger: A double famine. one bodily famine, of corruptible food, another that is Spiritual, of the wholesome word; bodily famine is a great evil, it maketh the p Lam. 4.8. visage blacker than a coal, the skin to cleave to the bone, and to be withered like a flock: they that be slain with the sword, are better than they that are killed with hunger, which is an evil counsel, which compelleth parents q Deut. 28.58 to eat the fruit of their bodies, even the flesh of their sons and daughters, as may be read both in the holy Scripture, When r 2. King. 6.29 Benhadad besieged Samaria, and in other Histories, when * josephus de bello judaico. lib. 7. cap. 8. Titus Vespasian besieged the City of jerusalem. But Spiritual hunger is a greater evil, which maketh one black and evil favoured in God's sight as, s jere. 13.23. black Mores, who cannot change their skins, t Psal. 106.15. it bringeth leanness unto the soul, yea consumption and destruction there to. perdunt propriam mortalia corpora vitam, Si nequeunt escas sumere corporeas: Sic animi nisi deliciis rationis alantur, Dum verbi aeterni pane carent, pereunt. As our mortal bodies lose their own natural life, if they cannot receive food: So our souls, unless they be nourished with the delicates of wisdom and understanding, perish, when they want the bread of the eternal Word. This terrible plague of the famine of God's word, is mentioned by the Prophet, n Amos 8.11, 12. Behold, the days come, saith the Lord God, that I will sand a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing of the Word of the Lord, and they shall wander from Sea to Sea, and they shall run to and fro, from the North to the East, to seek the word of the Lord, and shall not find it. How Lamentable is the fearful estate of such an unhappy people? As the sins and transgressions of men, are the cause of natural hunger, and of x Amos 4.6. scarceness of earthly bread; so they are the cause of this fearful famine of the soul. If a john 6.33. to eat of that heavenly bread bringeth everlasting life, to want it, it will be eternal death. Aliud, Bernard. sequi jesum; aliud tenere, aliud manducare. Sequi, salubre consilium; tenere & amplecti, solenne gaudium; manducare, vita beata. It is another thing to follow CHRIST, another thing to hold him, another thing to eat CHRIST: To follow CHRIST, is a wholesome counsel; to embrace him, is great joy; to eat him, is a happy life. Than, to be deprived of that Heavenly food, is a wretched and unhappy life. If they b Psal. 75.4. be blessed whom Christ chooseth and causeth to come to him, for they shall devil in his Courts, and be satisfied with the pleasures of his house, even of his boly Temple: Are they not miserable and cursed, who will be c Mat. 24.40. refused at Christ's second coming: Who being d Mat. 25.32. separated from the godly, shall be shut forth from the Kingdom of Heaven, to be ever famished in hell, and to be tormented in that lake with fire unquenchable? What will it at length avail any, with the rich glutton to e Luk. 16.19. be clothed in purple, and far well and delicate every day, to be fed as oxen for the day of slaughter, if within very short time they be plunged in Hell's torments, where there is continual hunger and thirst, f Mat. 8.12. Weeping and gnashing of teeth, utter darkness, in all extremity of everlasting horrors and pains? 7. Secondly, Duties of those that are fed. what duties should the Lords people, nourished by him, tender again unto God? Let us serve so good a Father both in body outwardly, and g joh. 4 24. worship him in Spirit and truth inwardly, fare be it from us, First, to serve our Nourisher. to give our blessed God such an occasion of complaint as the reprobate jews did. h Isa. 1.2. Hear, O Heavens, and harken, O Earth: for the Lord hath said, I have nourished and brought up children, but they have rebelled against me, saith he by his Prophet. But seeing he is so good a i Mala. 1.6. Master, let us fear him: seeing he is so loving a Father, who k Hos. 11.3. will bear us in his arms that are weak; who will heal us that are sick; who will lead us with the cords of love; who will take of the yoke from our jaws, & lay meat unto us that are hungry, let us honour him always, endeavouring to walk in his ways, and to observe his commandments: That happy woman Ester did well, and behaved herself thankfully towards Mordecai, l Esther 2.20. she did after his word, and obeyed his commandment, of whom she was nourished. It is also a point of our duty to obey our God willingly, and duly use his word who nourisheth us continually. The deep and frequent remembrance of our wretchedness, and unworthiness, will be to us a very great help, both for our due preparation, that we may be made ready to receive so necessary and precious food; as also for our obedience and thankfulness, that we may behave ourselves, dutifully to him, who dealeth with us so lovingly: This serious meditation of our baseness and indignity, will move us to say with jacob, Lord, m Gen. 32.10 We are not worthy of the lest of thy mercies, and all the truth which thou hast shown unto thy servants; and to admire with the Prophet crying, n Psal. 8.4. What is man that thou art mindful of him, or the son of man, that thou visitest him? and to esteem ourselves but as o Mat. 15.27. whelps that should eat the crumbs, which fall from our Master's table; and this consideration of our wretchedness, should not hinder us from coming to Christ, and from receiving this nourishment, but should move us to come with greater humiliation, with greater preparation even to come as Mephibesheth did to David, to prostrate ourselves with great reverence, saying, p 2. Sam. 9.8. What are thy servants, that thou shouldest look on such dead dogs? to prepare ourselves by a diligent trial of our faith, repentance, and of our Spiritual appetite: for if preparation and trial was needful before the jews did eat the q 2. Chr. 35.6 Pascall Lamb; is it not more needful to us, before we receive this so excellent food, as to eat of the r john 1.29. Lamb of God, who taketh away the sins of the World, when our most loving Saviour, will say to us, s Cant. 5.1. I am come to my Garden, my Sister, my Spouse; I gathered my Myrrh with my Spice; I eat my Honeycomb with my Honey; I drank my Wine with my Milk; and thus he will invite us: O my friends, and well-beloved, eat, drink, and make you merry: Fare be it from us, to disdain so great delicates; fare be it from us, to refuse this Heavenly banquet. Because t Est. 1.12. Queen Vasthi refused to come to Assueroths feast, the King was very angry, and his wrath kindled in him, than she was divorced, and her royal estate given unto another. Surely the great King of Heaven will be highly offended, and very angry with those, that will refuse to come to u Luk. 14.16. his great Supper, none of them shall taste of his holy Banquet: he will judge them x Matth. 22.8. not worthy of so great favour, Secondly, we should be thankful. they shall be separate from him, and deprived for ever of his presence. Again, when it shall please God to nourish thee, be not as the wanton Horse, who a Deut. 32.15. waxing fat, spurns with his heel; forsake not God that made thee, misregard not the strong God of thy salvation, who upholdeth thee, but with a thankful mind say with the faithful Prophet Elisha, b 2. King. 4.13. Behold, thou hast had all this great care for us; Lord, what shall I do for thee? how shall I be able to requited thy loving kindness towards me? 3. Thirdly, we should entertain Christ. Seeing Christ entertaineth thee, and bestoweth so rare and excellent nourishment upon thee, thou again oughtest with great care and diligence, to provide and prepare entertainment for him, to desire him, c Cant. 4.16. to eat of the delicate things, and pleasant fruits, wherein he delights, thou shouldest make a feast to Christ, with the fruits of true repentance, and give him those dishes, and delicates, wherewith he is most contented, to wit, d Psal. 51.17. a contrite and broken heart, which he will never despise, a faithful and believing heart, e Hebr. 11.6. Without the which it is impossible to please him, an obedient heart, which will 'cause thee to offer f Rom. 12.1. thy body a living sacrifice, holy and acceptable unto him. If thou hast no entertainment for Christ, it is a fearful token, that Christ doth not nourish thy soul unto eternal life. 4. We should have peace with Christ Above all things, let it be our principal purpose to be at peace with Christ, to have fellowship with him, ever remaining in his favour: otherwise, those of Tyrus and Sidon in the day of judgement will rise and be witness against us; for when Herod Agrippa g Acts. 12.20. intended to make war against them, they came all with one accord unto him, and persuaded Blastus the King's chamberlain, they desired peace, because their Country was nourished by the Kings Land. Have we not greater reason to be very careful and solicitous, that we be at unity with Christ, to desire his peace, who of his mercy, goodness, and liberality doth nourish both soul and body? They desired peace for their earthly, and natural sustenance; should not we rather seek his favour, both for our earthly and heavenly nourishment? Let us h Psal. 131.2. behave ourselves as babes weaned from their mother, depending upon him, expecting and seeking food and all things necessary from him, loving and honouring him, who is so favourable and beneficial towards us. If the Romans much affected, Vide vitam Augusti & aliorum. and esteemed of those Emperors who helped them in time of famine, and rejoiced them with feasts and banquets; what great regard should we have to Christ, who will deliver us from i Reuel. 7. ver. 11, 15, 16. our great tribulations, and bring us in the presence of the throne of God, that we may devil with him in his holy Temple, serving him day and night? There we shall hunger no more, neither thirst any more, for the Lamb which is in the mids of the throne shall govern us, and shall lead us unto the lively fountains of waters, and God shall wipe away all tears from our eyes: k Isa. 49.10. For he hath compassion upon us, therefore l Psal. 84.11. no good thing will he withhold from us, but will give us grace here, and glory hereafter, for ever and ever. CHAP. X. Christ giveth Raiment and Richeses. AS joseph m Gen. 45.22 gave victual and nourishment to his brethren, so he gave them all (none except) raiment: he was of great power in Egypt, and according to the testimony of the * Potestate bene usus Ioseph antiquit. judaic. lib. 21. ca 4. writer of the jews History, he used his power well. jesus Christ n Hebr. 2.11. who is not ashamed to call us brethren, who will o Psal. 81.16. feed us with the fat of wheat, and will suffice us with honey out of the Rock, who will p Isa. 58.14. feed us with the heritage of jacob our Father, q john 6.27. who will give unto us that meat that perisheth not but endureth to everlasting life: And those who loathe and refuse such heavenly and wholesome food, r jer. 23.15. He will feed them with wormwood, and make them drink the water of gall; but to those that willingly will receive wholesome food from him, s job. 36.31. who giveth meat abundantly, he will also give necessary and honest raiment. When jonathan t 1. Sam. 18.3. loved David as his own soul, and made a covenant with him, than he gave him his Robe, his Garments, his Sword, and his Bow, even to his girdle. Christ loving us, nourishing us, and making a Covenant with us, he will give a robe-royall, precious garments, and sure armour, u Reuel. 3.18. white raiment, that we may be clothed, and that our filthy nakedness do not appear: He who is of great power and goodness, will x Reuel. 1.6. make us Priests unto God his Father, and then a Psal. 132.9. clothe us with righteousness, and so b Psal. 90.17. the beauty of our God shall be upon us, who will direct the work of our hands continually, Christ, b 2. Cor. 5.21 which knew no sin, made himself to be sin for us, that we should be made the righteousness of God in him. And thus we shall be apparelled with c Psal. 45.8. garments smelling of Myrrh and Aloes and Cassia, like to his own. Alas, how miserably foolish are they, who vilipend and reject so precious and necessary raiments? Richard Knowles in the life of Bajazet. If that renowned Tamberlane was offended grievously, and made war against Bajazet fourth King of the Turks, because in great scorn he rejected certain garments, that in kindness were sent to him by Tamberlane: Will not Christ, that most mighty King in his wrath, consume all those that contemn, and refuse the rich robes, which in kindness he offereth unto them? They who d Mat. 22.12. have not this wedding garment, at the last day shall be speechless, they shall be bound hand and foot, and cast in utter darkness. If thou want this Spiritual vesture, e jere. 4.30. Though thou cloathest thyself with Scarlet; though thou deckest thee with ornaments of Gold; though thou paintest thy face with colours; yet thou shalt trim thyself in vain, thou shalt be abhorred and destroyed. How expedient and profitable is it for us, diligently to endeavour, that we may be armed and beautified with such comely apparel, as is the righteousness of the Lord jesus! So shall f Psal. 45.11. the King have pleasure in 〈◊〉 beauty, when we are all glorious within. After Ruth had proof of Boaz gentleness and courtesy, who had entertained her, she further adjoined this request, g Ruth. 3.9. spread the wing of thy garment over me. When thou hast gotten experience of Christ's goodness and liberality in feeding thee, say farther to Christ, Lord, thou hast nourished me when I was hungry, Lord also give garments unto me, and grant that I may h Reu. 16.15. be so blessed as to watch and keep my garments, lest I walk naked and men see my filthiness. As soon as thou art adorned with that most honest raiment, thy i Psal. 32.1. sin shall be covered, thy iniquity shall not be imputed. Moreover, Christ will say to thee, k Cant. 7.6. how fair art thou, and how pleasant art thou my love in pleasures! But for that I purpose, God willing, to speak of that garment more largely in another place, I continued the more ample discourse thereof for the present. Christ giveth riches to those who will receive him; for he sendeth his own servants, l Eph. 3.8. to preach his unsearchable riches. 1. I will speak of the excellency of them. 2. I will show to whom they are given. That their excellency may the better appear, I will instance a comparison betwixt them and earthly riches, which are so frequently wished for, and so diligently hunted for, Brus. lib. 5. cap. 10. and for some reason, because one that altogether wanteth them, As that Athenian Timotheus the son of Conon thinketh, Mortuus inter vivos vivit, he liveth as a dead man amongst living and quick men, and according to the saying of the Philosopher, Arist. lib. 1. Ethic. & lib. 2. polit. Impossibile est indigentem operari bona. It is impossible that a poor man can do many good things. Again, Impossibile est indigentem stadi● vacare, It is not possible to an indigent man for to attend his studies: yet I say of earthly riches (without the possession of spiritual riches) that they are unprofitable, uncertain, insufficient, and hurtful. First, riches to the wicked are unprofitable: for though he had m job 20.15. devoured wealth, yet he shall vomit it, for God shall draw it out of his belly, he n Ezech. 7.19. shall cast his silver in the streets, and his gold fare off: their silver and their gold cannot deliver them in the day of the wrath of the Lord, they shall not satisfy their souls, neither fill their bowels, when their ruin is for their iniquity. Secondly, worldly riches are uncertain to the wicked, they will not remain. o job 27.16. Though he should heap up silver as the dust, and prepare raiment as the clay; yet he shall not keep it to enjoy: for the innocent shall divide the silver. p Prou. 23.5. Richeses taketh her to her wings, and flieth away as an Eagle; riches will not profit a rich man when he dieth, q Psal. 49.17. neither shall his pomp follow after him. Death will violently and suddenly make a lamentable separation betwixt the rich man and all his goods, when it will be said to him, r Luk. 12.20. Thou fool, this night shall they take away thy soul from thee. Wherhfore we may clearly see, that the holy Apostle fitly calleth them s 1. Tim. 6.17. uncertain riches, for a man cannot always keep them, but t Eccles. 5.15. must return naked as he came, he shall bear away nothing of his labour, and what profit hath he that he hath traveled for the wind? Thirdly, riches are insufficient. For, as Solomon testifieth, u Eccles. 5.9. He that loveth silver, shall not be satisfied with silver. The rich man is like the dropsy man; the more he drinketh, the more he thirsteth; the wealthy man the more he possesseth, the more he desireth. So x Eccles. 4.8. Creverunt & opes, & opum furiosa libido. there is no end of his travel, neither can his eye be satisfied with riches. Fourthly, riches are hurtful to the possessors, a Ecclesiast. 31.6. Ergo, solicitae tu causa pecunia vitae es. which the Wiseman affirmeth: Many are destroyed by reason of gold, and have found their destruction before them. It is a stumbling block unto them that sacrifice unto it, and every fool is taken therewith. And our Saviour saith, b Mat. 10.23. Per te immaturum mortis adimus iter. Prop. lib. 3. that a rich man shall hardly enter into the kingdom of heaven: And Solomon saith, That c Eccles. 5.12. riches are reserved to the owners thereof for their evil. d Zeph. 1.18. Greg. Naz. Neither their silver, nor gold, shall be able to deliver them in the day of the Lords wrath, but the whole land shall be devoured by the fire of his jealousy, So speaketh the Prophet. And the Ancient, Qui male utitur divitijs, miserabilis est, ut ille quisponte se vulnerauerit eo gladio quem ad vindictam hostium sumpserat: He who useth his riches evil, is miserable, like that man who willingly woundeth himself with the sword, which he took for to be revenged of his enemies. Richeses without virtue, Eras. in Apoth. 1●9. Chrys. Epist. ad Heb. hom. 29. are compared by the learned to unripe fruit, unwholesome and hurtful to the health: and a wise father forbids his loving children to eat thereof, and leaveth them to his contemptible servants, for that they are the cause of diverse sicknesses. They are compared to cords and fetters, which bind us, and detain us in the slavery of our enemy: which cords it becometh us to break with Samson, that those e judg. 15.14. Chrys. hom. 33. epist. ad Heb. bands may be loosed from our hands, and we obtain the victory. They are like to an whorish woman corrupting our minds, and making us to misregard our heavenly Father's good admonitions: for when he f jer. 22.21. speaketh to his own in prosperity, oftentimes they say that they will not hear. Richeses are like to a burden g Heb. 12.1. pressing us down, wearying us in our spiritual race, and bringing upon us h 1. Tim. 6.9. many noisome and foolish lusts, which drown men into perdition and destruction. An impious rich man is in a worse estate than a Camel: Bernard. Bilius. haec fuge quae seruans ab eis seruabere nunquam, Serpentemque sinu parce fovere, etc. the beast beareth but one burden, but the rich man hath two: One, of his earthly possessions, another of his sins. Primum in morte deponitur, aliud velit nolit moriens retinet, the first is laid down at the time of death, but will he, nill he, he retaineth the other when he is dying, yea after death for ever to grieve and vex him. They are like a Serpent troubling and biting the keeper of them. As for earthly and corruptible riches, because they are not always and continually profitable but unprofitable, for i Psal. 49.17. the rich man shall take away none of them when he dieth, because the foolish rich men will at length lament that riches are uncertain and unstable, saying, k Wis. 5.8, 9, 10, 11, 12, 13. what profit hath the pomp of riches brought us, all things are passed away like a shadow, and as a post that passeth by, as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the path thereof in the floods, or as a bird that flieth in the air, and no man can see any token of her passage; Serm. 4. the advent. dom. Bernard. even so the wicked approach suddenly to their end. Bernard saith of them, Si vestra sunt, tollite ea hinc vobiscum. If they be yours, surely carry them hence with you, because they are insufficient which will never fully content nor satisfy the soul of man, Non plus satiabitur cor hominis aure, quam corpus aura, The heart of man will no more be satiate and sufficed with gold, than his body with air. As ˡ the eye is not satisfied with seeing, nor the ear filled with hearing, so neither is the heart of man contented with receiving riches, but aye thirsteth for more. Because they are hurtful to the possessors, The Use. To seek better riches. for divites desiderijs vastantur, cupiditatibus dissipantur, timoribus cruciantur, tristitia contabescunt, wealth men are wasted with desires, are distracted with lusts, are tormented with this uncertainty of their insufficiency, and of their detriment, m Psal. 62.10. if riches increase, set not your heart thereon: for what good shall all the goods of the world do to thee, n Math. 16.26. if thou lose thy soul? or what shall a man give for recompense of his soul? b Eccles. 1.8. August. labour thou more diligently for o 1. Tim. 6.6. godliness, which is great gain, which if thou haste obtained, though thou have nothing in this earth, yet p 2. Cor. 6.10. thou possessest all things. Study with all possible endeavour, to q jam. 2.5. be rich in faith, so shalt thou be an heir of his heavenly Kingdom. Strive to r 1. Tim. 6.17. be rich in good works, to be ready to distribute, and communicate, that thou mayst obtain eternal life: seek to s Luk. 12.33. make up your treasure that can never fail, in heaven, where no thief cometh, neither moth corrupteth. As for worldly riches, August. Putantur plenae deliciarum, sed sunt plenae periculorum: they are esteemed full of pleasure, but they are full of danger. * Cassiodor. de dilectione Dei. cap. 9 Pecunia cum labere acquiritur, cum timore seruatur, & tandem cum dolore gravissimo amittitur: Wealth is purchased with travel, kept with fear, and at length lost with exceeding displeasure. Divitiae cum acquiruntur tribuunt, August. falsam latitiam, cum perduntur derelinquunt veram tristitiam. Richeses when they are acquired give false joy, but when they are lost, they leave true sorrow. Therefore we should not t Psal. 49.6. trust in our goods, Use. Not to trust in earthly riches. nor boast ourselves in the multitude of our riches, for who u Psal. 52.7. trusteth therein, the Lord shall take him, and pluck him out of his Tabernacle, and root him out of the land of the living; and that justly, for x job 31.24. who maketh gold his hope, or the wedge of gold his confidence, and rejoiceth because of his substance, and because his hand hath gotten much, this is in him an iniquity to be condemned, for he denyeth the God above. But let us be most instant to acquire the a Col. 1.27. riches of Gods glorious mystery, which riches Christ is in us the hope of our glory, who will vouchsafe these happy and spiritual riches upon us. August. The properties of spiritual riches. 1. They are comely. Non oculis carnis, sed oculis cordis videntur, They are seen not with the eyes of the body, but with the eyes of the soul. 1. They are most comely and beautiful, an ornament to us in our life, they are profit and emolument to us at our death; b 2. Cor. 9.11. That on all parts we may be made rich, c Col. 2.2. in all riches of the full assurance of understanding to know the mystery of jesus Christ. 2. 2 They are sure. They are most sure and certain riches, d Math. 6.20. neither the moth nor canker corrupteth them, neither thiefs can break through to steal them. Albeit Nabuchadnezzar might take from jehoiachim e 2. King. 24.13. all his gold, silver, and treasures, and carry them to Babel: Albeit Croesus and Crassus, and the rich King f Ezech. 28.5. of Tyrus, may be bereft of those worldly goods, and be impoverished: yet no strength nor policy of Satan, will be able to bereave the godly of their incorruptible treasure, 3 They are sufficient. for they are laid up in heaven. 3. They are sufficient to content one: when the Saints do find Christ, living and reigning in their souls, than they will say with jacob, g Gen. 45.28. I have enough, They will proclaim with David, h Psal. 16.5. The Lord is the portion of mine inheritance; I have a fair heritage. And surely it is true: Pessidet ille nihil, Christum quiperdidit unum. Perdidit ille nihil, Christum qui possidet unum. In respect of the plenitude of the heavenly riches, that is in the Lord jesus, who possess him, they lose nothing; who lose him, they possess nothing tending to their eternal happiness and salvation. 4. They are absolutely necessary, 4 They are necessary. to bring one to honour and estimation: Yea, to a wonderful preferment: for without them none will i joh. 1.12. have that prerogative, as to be the son of God. 2. For safety and preservation, when k 1. Cor. 1.5. in all things we are made rich in Christ, he will l Math. 1.21. save us from our sins, and m Luk. 1.71. give us deliverance from our enemies, and from the hands of all that hate us. If corruptible gold was an occasion wherefore jehoash and the inhabitants of jerusalem was preserved from death or bondage in the days of n 2. King. 12.18. Hazael; certainly the most excellent spiritual treasures, will be means of our eternal preservation. 5. So considering the beauty, the certainty, the sufficiency, the necessity of heavenly treasures, let us seek earnestly, and receive thankfully from Christ, o Reu. 3.18. that fine gold tried by the fire, that we may be made rich, viz. the saving graces of God's Spirit, true faith, unfeigned repentance, holy fear, sincere love, by which we shall beautify ourselves both in soul and body, for the price and valour whereof we aught, p Math. 13.44. to cell all that we have, knowing that they will be q Psa. 119.72. better unto us then thousands of gold and silver. Secondly, we have to observe, upon whom this so precious riches, and heavenly treasures are bestowed: for many in this point are deceived and disappointed, who suppose, with the lukewarm Laodiceans, that they r Reuel. 3.17. are rich and increased with goods, have need of nothing, altogether ignorant, that in the mean time, they are miserable, poor, wretched, and naked, having need of all things. Many Christians are like the puffed up Corinthians, thinking themselves full and rich, s 1. Cor. 4.8. and reigning as Kings, who in that same instant are empty, needy, poor, and vile slaves, to a filthy and cruel enemy. Wherhfore let us take good heed, Secondly, to whom Spiritual riches are given. upon whom Christ will vouchsafe so rich and precious treasures: Even first, to those who know their loss; Secondly, who lament their poverty; Thirdly, who with most earnest endeavour labour for riches; those only and none others, shall be partakers of that inspeakable wealth, and enriched with that fine Gold, with that Spiritual and permanent treasure. First, To those who know their loss. it is a wonder, and great pity to behold men to be so sensible of any worldly loss, and to be so ignorant and senseless of Spiritual loss, and hurt done to their soul, prejudicial to their salvation. We find that Kish, Sauls father, knew soon when t 1. Sam. 9.3. his Asses were lost: Naomi, that her u Ruth 1.20. beauty was lost: jeroboam, that the x 1. Kin. 13.6. power of his hand was lost: Samson, that his a judg. 16.28. two eyes were lost: Manasseh, b 2. Chr. 33.12 that his earthly Kingdom and liberty was lost: But alas, we know not that we have c Reuel. 2.4. left our first love, that we have lost the gifts which we received at the time of our creation, that d 1. Cor. 15.49. we have borne the image of earthly, and sinful Adam, having blotted the image of God in holiness and righteousness, that we have lost the eyes of our understanding, and have great need to pray, Lord e Psa. 119.18. open our eyes, that we may see. We are ignorant of the decay of the strength of our inward man, and that we through our natural unrighteousness, are in danger to lose the Kingdom of God. Secondly, Christ will enrich those who lament their poverty after they have seen it, and make their moan to Christ, because they have no furniture, nor goodness in them, for the maintenance of their Spiritual life, acknowledging themselves to be beggars and bankerupts, their estate being distressed and undone; that in regard of grace and God's favour, they are so poor by nature, so that they have no good thing at all, more than they get by begging. The knowledge and feeling of our miserable spiritual poverty, Good poverty. will greatly serve to beat down this foolish and proud conceit, which we have by nature, and 'cause us to be out of heart with ourselves, which will prepare us to true grace, and to be g Matth. 5.3. poor in spirit, to be blessed, for they who are poor in such form, are h Psal. 72 2. Gods poor, the Lord thinketh on them, i Psal. 40.17. though I be poor and needy, the Lord thinketh on me, saith David: 2. k Isa. 66.2. The Lord looketh to them: 3 The Lord will satisfy them, l Luke 1.53. and sand away the rich f 1. Cor. 6 9 Two those who lament their poverty. empty. But the other inward poverty, to want grace the only riches which beautifieth the soul, is most to be bewailed and lamented, and by many degrees much worse than Worldly poverty: For poor men in respect of earthly things, they may be honest and godly men, contented with their estate; so were the chief Apostles, Peter, m Acts. 3.6. who had not Gold nor Silver; Paul, n Phil. 4.11. who had learned in whatsoever state he was in, to be contented therewith. This worldly poverty, is (as one well saith) Aduersus fures, Petrarch de paup. dial. 8. & peiores furibus voluptates peruigil excubitrix. But to want grace, and to be empty of Spiritual riches, is the misery of all miseries: no Honesty, no Virtue, no Piety, can stand with that unhappy poverty. Thirdly, Thirdly, these riches are given to those who labour for them. who so wishes to participate of this so excellent, and precious treasure, they must of necessity labour for it with great travel and industry. If o 2. Tim. 2.6. the husbandman must labour before he receive fruits; the Merchant, and Mariner, before they get gain; the Soldier, before he obtain his wages: Should not a wise Christian labour, that he may receive those incorruptible riches? A grief of griefs, to behold men professing Christianity, so intentively careful, and diligent, for to purchase and keep corruptible trash, and the perishing pelf of this World, while as they are careless, and altogether negligent to acquire Heavenly, and eternal treasure, which will be gainful and steadable for ever and ever. Let all those who are willing to enjoy this inestimable wealth (without the which, life is more miserable than death,) resolve to p Reu. 3.18. buy it from Christ, and how? not with money, for q Act. 8.20. Simon Magus. would have bought it so, and was deceived; yea our blessed Saviour most lovingly inviteth us to buy without money, r Isa. 55.1. and without Silver: Namely, with great humility, fervent prayer, earnest labour, and vehement desire, to make an exchange with him. First, Humility is requisite in this bargain; Because s 1. Pet. 5.5. God who resisteth the proud, giveth grace to the humble, and t Pro. 22 4. reward of humility, and the fear of God is riches, and glory, and life. Secondly, Prayer is needful; u Matth. 7.7. Ask, and it shall be given you: seek, and ye shall find. Truly this durable treasure is worth the ask. Thirdly, and also worth the travel: then labour painfully for it, and x 1. Cor. 15.58 your labour shall not be vain in the Lord. When ye have gotten any portion thereof, be most diligent, that it a Luk. 19.16. increase more, and at length your Master will say to you; b Mat. 25.21. It is well done, good servant and faithful, enter into your Master's joy. Fourthly, in this bargaining, there must been an exchange. Give Christ all thy sins, and receive his righteousness; give him thy shame, death, and confusion; and receive from him, honour, life, and salvation. A happy and blessed change for us, wherein we can have no loss, but ever gain and profit. There was some correspondence, and proportion in that exchange betwixt Solomon and Hiram: for c 1. King. 5.8. Hiram gave Cedar-trees and Fir trees for the building of the Temple; again, Solomon did minister food for his family: but in this bargain with Christ, there is no proportion nor correspondence. That woman who pleaded before Solomon, would gladly have been content, to have d 1. Kin. 3.23. changed her dead son, for her companions living son: but there are few who are content to part with their sins, and to take Christ's righteousness: many will rather keep still their filthy pleasures, e Rom. 13.12. and the works of darkness, to their own destruction, then change for the better, and receive that treasure, which will enrich them for ever. Thus much of the excellency of heavenly riches, and to whom they are given. CHAP. XI. Christ giveth Liberty. WE shall the more esteem of this great blessing of our Christian liberty, Slavery in sin. after we have known the vile slavery of sin, and the miserable thraldom and captivity, wherein Satan detaineth the . If we felt rightly, the heavy bondage of sin, s Rom. 6.6. hence forth we would not serve sin: 1. Because sin is deceitful: 2. It is grievous: 3. It is cruel. First, sin is deceitful; we aught to be the more attentive, g Hebr. 3.13. lest we be hardened through the deceitfulness thereof. Laban was deceitful, h Gen. 31.41. who changed jacobs' wages ten times, and would have sent him away empty, notwithstanding of his longsome and painful service: Sin is false. but sin is more deceitful than Laban, performing fare other ways than it promiseth. It will promise' pleasure, profit, and preferment; but will give in the end pain, disadvantage, & dishonour. Not permanent pleasure in sin. Albeit, i Gene. 20.17 Abimelech King of Gerar expected for pleasure, yet he found sorrow sickness and danger. Our first father Adam, supposed to have had k Gene. 3.7. honour by sin; but shame and dishonour befell him, and his posterity ever after. m 1. Sam. 15.23. Saul and n 1. King. 21.21. Achab looked for profit by sin, but they lost their Kingdoms: and undoubtedly, no profit, no pleasure, no preferment in sin. Ishmael the son of Nethaniah, dealt very guilefully and falsely with those o jere. 41.5, 6, 7. foruescore men, who were going to offer in the house of the Lord; he wept with them, promising to bring them to Gedaliah, whom they were seeking; but when he had gotten opportunity, he slew them, and cast them into the mids of the pit. Sin is more guileful and false, promising to bring men to the full of their desires; but it will slay them, and cast them into the pit of everlasting perdition. Sin is grievous. Secondly, sin is very heavy and grievous, to those especially, who are quickened with the life of jesus, and feel the burden thereof. If the Israelites complained, that Solomon's p 2. Chr. 10.4. yoke was grievous upon them, and his servitude: Have we not greater cause of complaint, and lamentation, in respect of the intolerable and bitter yoke of sin, q Heb. 12.1. hanging so fast on us, and pressing us sore down? The holy Apostle under the sense of this burden crieth, r Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death! Yea the dead earth, and senseless creatures, s Rom. 8.22. groan and travel together in pain, waiting with fervent desire to be delivered of such a weighty burden. Thirdly, Sin is cruel. sin is a cruel and merciless master. The Apostle Peter maketh mention of some t 1. Pet. 2.18. froward master's buffeting their servants. but alas, how froward and malicious is sin, buffering, and wounding, and tormenting those that foster the same? An evident proof hereof in Amnon, he was u 2. Sam. 13.2. sore vexed therewith, that he became lean and fell sick, through the vehemency, and cruelty of that commander. Wretched and unwise are they and deceived, x Tit. 3.3. who serve their lusts, and filthy rotten pleasures, who are entangled in the vile and abominable slavery of sin, and iniquity, which is so false, grievous, cruel, and malicious. Let us also think seriously of Satan's captivity, Captivity of sinners under Satan of the bondage and thraldom, wherein he holdeth his miserable slaves. The bondage of the Israelites in Egypt under Pharaoh, was evil: the bondage in Babylon was worse: but the bondage under the Devil by infinite degrees is worst of all. Pharaoh a mighty King of great power; Nabuchadnezar a more mighty King of greater power; the Devil more mighty, and of greater power than they both. These were Princes of some wicked men, a john 14.30. Satan the Prince of all the wicked of the whole World: they flesh and blood, natural men of short continuance, Princes on earth: Satan b Ephes. 6.12. the Prince of darkness, spiritual wickedness remaining in high places, whose hatred is deadly, seeing there is c Gen. 3.15. enmity between his seed and the godly, whose cruelty is unsatiable, seeing he is a d 1. Pet. 5.8. Lion and a e Reve. 20.2. Dragon, whose craft and subtleties are manifold, seeing he f Reue 12.9. Captives both in body and soul eternal. is a Serpent. Those Tyrants did only captivated men's bodies, their minds were free, and therefore the g Exod. 2.23. children of Israel sighed, and cried for the bondage of Egypt, and h Psa. 137.1. by the Rivers of Babel they wept before the Lord, they were exceeding weary of their thraldom and captivity: But Satan detaineth both body and soul in captivity and filthiness, so that i Tit. 1.15. even their minds and consciences are defiled, and enthralled, k Ephe. 4.18. having their cogitation darkened, the eyes of their soul blinded, their hearts hardened, being past all feeling, giving themselves to wantonness, to work all uncleanness, with delight and greediness, not being weary of their wearisome slavery, but abiding therein with pleasure and delectation. Furthermore, captives to earthly Tyrants, They are in snares and prison. are not ever detained in pits, and snares: but l Isa. 24.17. fear and the pit, and the snare, are upon the inhabitants of the Earth, who are not delivered by Christ; They are all taken m 2. Tim. 2.26. in Satan's snare, to do his will: who received not liberty in Christ, they remain continually in the Devil's pit, in great woe and misery. As Nebuchadnezar did to Zedechiah bodily, so Satan doth worse to all his captives spiritually. n jere. 39.7. He put out his eyes, and bound him in chains to carry him to Babel; The devil puts out the eyes of the understanding, he bindeth sinners in chains, to carry them to Hell, and to everlasting torments. Zedechiah was o jere. 52.11. put in Prison till the day of his death, (this is a comfort against the terror, and pain of the earthly prison, Mors clauem alteram habet. Petra. dial. 64. that as the Gaoler hath one key of the door thereof, so death hath another key, to set prisoners at liberty.) But Satan's captives (unless they be redeemed by Christ,) are cast into a prison, out of which there is no delivery nor foorth-comming, p Mar. 9.44. where their worm dyeth not, and the fire never goeth out. q 2. King. 23.33. Pharaoh Nechoh put jehoaz in bonds at Riblah. Satan detaineth his prisoners in stronger bonds, out of which when we are delivered, we may say with the Prophet, r Psal. 116. ver. 16, 17, 18. Behold, Lord, we are thy servants, thou hast broken our bonds; We will offer a sacrifice of praise, we will call upon the Name of the Lord, and pay our vows unto him, in the presence of all thy people. Christ's bonds. And we should be willingly content, to be led with the cords of Christ, s Hos. 11.4. even with the bonds of love wherewith God u Psal. 86.11. will draw us to him, and knit our hearts unto him, and make us to fear his holy name, which is sure freedom, and true liberty to serve Christ in holiness and humility. August. Is est qui donat libertatem, exhibet fraternitatem, & promittit haereditatem, He it is who giveth liberty, exhibiteth brotherhood, and promiseth an heritage. In handling of this benefit, we will keep this method: 1. show some sorts of liberty: 2. How true liberty is obtained: 3. from what we are delivered: 4. what estimation we aught to make of so great a gift: 5. some uses of the premises. I. There is a twofold liberty; one evil, Two sorts of liberty. offered by Satan, who is a liar, and a murderer from the beginning, and a 2. Pet. 2.19. promised by false teachers, who themselves are servants of corruption. This is an accursed liberty, giving lose reins to sin and impiety, drawing people unto most unhappy thraldom, and slavery, and at length overwhelming them with most woeful calamity, and plunging them in that sulphurous and b Reu. 20.1. bottomless pit. of eternal misery, where they are bound for ever in the chains of utter and palpable darkness. Satan like an Ape, is a preposterous imitator of Christ's actions, as appeareth in this same instance: for Christ looseth, that he may bind, c Luk. 13.12. he loosed from the bonds of the devil a poor woman, who had a spirit of infirmity eighteen years, who was so bound together, that she could not lift up herself in any ways, and he set her at liberty out of Satan's bonds, that he might y joh. 8.44. bind her heart to God, who immediately glorified him; also Satan looseth some, to bind them more surely and miserably, he loosed d Gen. 4.8. Cains hand to kill his brother, but he bond his tongue from confession, and his heart from conversion. So he doth with all senseless sinners, who being wrapped up in great security, delighting themselves in his slavery, and filthiness, he striveth to bring them to a disliking and detestation of Christ's bands, so that they refuse his inward bonds, whereby their affections should be bound, & e Col. 3.5 mortified;. they refuse also his outward bonds of discipline and correction, whereby their manners should be amended, f Psal. 2.2. assembling themselves against the Lord, and his Christ, resolving to break his bonds, and to cast his cords from them, dreaming woeful bondage to sin, and looseness of life, to be in itself liberty and freedom. Again, Good liberty. there is a happy liberty given by Christ, g jer. 15.21. who delivereth his own out of the hand of the wicked; and from the power of the tyrants, h joh. 8.36. who maketh them free indeed, and Abraham's true children, i Zach. 9.11. who will save his own through the blood of his covenant, and lose his prisoners out of the pit wherein is no water, k Psal 53 6. and turn the captivity his people, l 2 Sam 8.1. by taking the bridle of bondage out of the hand of all their enemies, by m Act. 1.6. restoring the kingdom, and consequently freedom to Israel, so that they are n Eph. 2.19. Citizens with the Saints, and of the household of God, so that they are of the family o Gal. 6.10 of faith, brethren to Christ, p Rom. 8.17. and heirs annexed with him, even q 1. Pet. 2.7. heirs of the grace of life, and a heavenly Kingdom. Secondly, How liberty is obtained. spiritual liberty in some manner is obtained, as corporal liberty in old time was purchased. 1. by ransom. 2. by powerful deliverance. 3. by manumission. 4. by exchange. I. In respect of God's justice, which of necessity must be satisfied, we are set at liberty by ransom paid by Christ, r Math. 20.28. who came to give his life, for the ransom of many. Thus we should know, that we s 1. Pet. 1.18. are not redeemed, nor ransomed with corruptible things, as silver and gold, but with the precious blood of Christ as of a Lamb undefiled and without spot. And seeing, t 1. Cor. 6.10. we are bought for a price, we should glorify God to whom we do belong. II. We attain to liberty by a glorious and powerful deliverance, by that notable victory of our Saviour, and overthrew of our enemy, Christ u Col. 2.25. having spoiled the Principalities and Powers, x Col. 1.13. who hath delivered us from the power of darkness, and a Isa. 42.7. brought out the prisoners from the prison, he who is most strong, and of all-sufficient power, hath b Mat. 12.29. entered into the strong man's house, he hath bound him, spoiled him, and given freedom to his own servants, whom he findeth therein. III. After the comfortable victory, and our happy delivery, when we are in Christ's own possession, he most frankly manumitteth us, and give us true liberty, not that we may frame our life according to our natural and filthy will, or to c 1. Pet. 2.13. count it our pleasure to live deliciously for a season, serving our carnal jousts and sinful appetite; but that we should conform ourselves according to his holy will, and prescript of his holy word, to d Tit. 2.12. live soberly, righteously, and godly, in this present world, and this I take to be the meaning of that saying of the Ancient, August. Christus non fecit de seruis liberos, sed demalis seruis seruos bonos, Christ hath not made us free, who were servants, but of evil slaves, he hath made us good servants to him, that we may serve and e joh. 4.24. worship him, in spirit, in truth, and sincerity, as he requireth of us. iv That exchange made betwixt Christ and us, is either a cause, or a testimony of our liberty, that He, the substantial f joh. 1.14. Word was made Flesh, and took upon him our nature, g Phil. 2.7. even the form of a servant, to the end that h 2. Pet. 1.4. we should be partakers of the godly nature; Christ i Gal. 4.4. made of a woman became the Son of man, and k Gal. 3.13. was made a curse for us, that l Gal. 3.26. we all may be the sons of God by faith in him, and that the blessing of Abraham might come on us. Christ took our sins, and giveth us his righteousness, our shame, and giveth us glory; our bands due to us, and giveth us freedom and liberty in him. Thus we may be well assured of our liberty by so many ways acquired to us, as by ransom, deliverance, manumission, and exchange, not of person, but of qualities. Thirdly, From what we are freed. Christ giveth us liberty, from the ceremonial Law, and the rites of Moses. 2. from the dominion of Sinne. 3. from the curse of the Law. 4. from the cruelty and tyranny of Satan. These ceremonies, as Peter confesseth, were a m Act. 15.10, 31. yoke and burden which the jews were not able to bear. Now as the people of Antiochia rejoiced for the consolation, when they were certified, that they were n Gal. 5.11. not to be entangled with that yoke of bondage; so the assurance of our delivery from that thraldom, should be unto us an occasion of joy and gladness. 2. When we are made free by Christ, o Rom. 6.14. Sin shall not have dominion over us, for he p Isa. 44.22. will put away our sins like a mist, and our transgressions as a cloud, and 'cause us to turn to him who redeemed us. This is the blessing of blessings, for other ways, our q Isa. 59.2. iniquities would have separated between God and us, and our sins would have hid his face from us, so that he would not hear us. 3. Having gotten liberty by Christ, we are saved from the curse of the Law; for Christ was r Gal. 3.13. made a curse for us. If it be asked, how these can stand together, God the Father saith of Christ, s Matth. 3.17. This is my beloved Son in whom I am well pleased, and yet that he was made a curse, that he did bear God's heavy wrath, and suffered the shameful and painful death of the cross? It is answered, That they may agreed well together: for God's unspeakable love to Christ, could not stay his justice whereby he punisheth the sins of the world, in the person of his beloved Son, and t john 3.16. God so loved the world, that he hath given his only begotten Son for the Redemption and life of the faithful. God's love to Christ, and the execution of his justice, and his kindness to his own sighteth not together. Again, if it be asked; If we be delivered from the punishment of sin, and from the curse of the Law; wherefore are we not also saved from the first death, which q Rom. 6.23. is the wages of sin, and yet r Heb. 9.27. it is appointed unto men, that they shall once die, And the Apostle affirmeth, That in s Cor. 15.22. Adam all die? A weak Christian may think, that because he is not freed from a natural death, that therefore he is not freed from the curse of the Law. Answ. Christ t Hos. 13.14. delivered his own from death, he will be the death of death, and the destruction of the grave; he changeth the condition of death in his own, so that it is as but the shadow of death, and entrance to life, as the Ancient speaketh, Mors est ianua vitae, Cyprian. victoria belli, portus maris, Death, it is a gate of life, the victory of our warfare, the haven of the Sea, and so through Christ, u Psal. 116.15. precious in the sight of Lord is the death of his Saints, and x Reu. 14.13. blessed are they which die in the Lord, for they rest from their labours, and their works follow them. One of the Fathers writeth comfortably of this purpose; Mors Sanctorum, est labour is omniumque malorum consummatio, Citant. Hemming. in 8. john. Euang. ad portum applicatio, peregrinationis, & omnium aegritudinum terminus, oneris gravissimi depositio, de equo furioso descensio, de domo ruinosa liberatio, omnium periculorum evasio, debiti naturae solutio, reditus in patriam, & ingressus ad gloriam, The death of the Saints is the finishing of their travel and of all their evils, the going to the harbour of his rest, the end of his pilgrimage, and of all their diseases, a laying down of a most heavy burden, and the lighting down from a mad and furious horse, the deliverance from a ruinous house, the payment of the debt of nature, the return to our native country, and an entrance to glory. The assurance of this made the Apostle a Phil. 1.23. to desire to be loosed, and to be with Christ which is best of all. 4. We are freed by Christ from the tyranny of Satan, who is more false to us then Zebul was to Baal, having deceived him, saying, that his enemies, that were coming to fight against him, were b jud. 9.36. the shadows of the mountains, so the devil goeth about continually, c Reu. 20.5. to deceive the people which are in the four quarters of the earth, in making them to suppose, first the most dangerous and pernicious enemy to be but a light or small thing, as a shadow: he also and his unclean spirits are more cruel and bloody, then, were the Assyrians, of whom it was said by the Prophet, d jer. 6.23. they are cruel and will have no compassion, their commandments are more cruel than Pharaohs: he commanded the jews e Exod. 1.32. to destroy every man child; Satan commands every one of his slaves to destroy their souls. We read that Abraham had a special care to deliver Lot, who in the overthrow of Sodom was taken prisoner by Chedorlaomer, f Gen. 14.15. he brought him again, and recovered all his substance: Christ hath greater care to deliver and save us, who are taken prisoners of Satan, and to restore to us all the loss which we have sustained by the fall of our first parents, and our own defection. Christ g Psal. 86.17. will show a token of his goodness towards us, that all they that hate us may see it and be ashamed, because he hath helped and comforted us, and our h 2. Tim. 4.18 Lord will deliver us from every evil work, and preserve us unto his heavenly kingdom. Fourthly, touching the estimation that we aught to make of this blessed freedom; surely, we have good cause to accounted of it highly. For if Lysias esteemed much of the freedom of the Romans, so that i Act. 22.28. with a great sum of money, he obtained it; we should think more of the liberty of the Christians. The privileges of the Romans were chiefly four: 1. They might not be judged by any foreign judge, but by one of their own nation: 2. Teste. Aretio. in Act. cap. 22. It was not lawful to scourge or torment them. 3. Their children were ever free in the power of their parents, and might not be pressed to the war. 4. They had free access to the most ample honours and preferments, with sundry other privileges. But the prerogatives of Christians, are of much more worth and value. k Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth; who shall judge them whom Christ absolveth? who l Isa. 50.8. will contend with them, whom he assureth? what adversary shall trouble and torture those, to m 2. Thes. 2.16. whom Christ hath given everlasting consolation, and good hope through grace? III. The children of Christian parents are happy, for they being comprehended within the compass of the Covenant of God, n 1. Cor. 7.14. are holy, and their o Mat. 18.10. Angels always behold the face of the Lord in Heaven; p Gal. 4.31. They are not children of the servant, but of the free woman, Abraham's seed, heirs by promise, a q 1. Pet. 2.9. royal Priesthood, enjoying true liberty. FOUR They shall not only have access to the greatest preferments and dignity, but shall attain also to the highest honour and glory, and themselves, r Psal. 8.5. be crowned with worship and felicity for ever. We read that the Athenians with great courage and fervency, Herodo. & vide Chron. Carion. li. 2. maintained their civil liberty, so that they stoned to death one of their neighbours Lycidas, (or as Demosthenes calleth him Cyrsilus) for that he counselled them to accept of the condition in infringing their liberty, which Mardonius General to Xerxes proposed unto them; yea, the women of Athens killed also with stones his wife for the same cause. With what endeavour should we study, to keep our spiritual freedom, and to stand s Gal. 5.9. fast in the liberty wherewith Christ hath made us free, and not to be entangled again with the yoke of bondage? We read also what Diogenes said to Craterus one of Alexander's chief Captains, Laertius. lib. 6. cap. 2. who being a man of great wealth, invited the Philosopher to abide with him, promising him good entertainment: But he replied, that he had rather lick salt in Athens then to far delicately with Craterus, preferring liberty, albeit it be conjoined with poverty, unto the delicates of rich men where freedom is diminished. Yea the Apostle himself esteemeth much of civil liberty, as appeareth by his counsel, t 1. Cor. 7.21. If thou mayest be free, use it rather. The Romans also both did, Livius. Plutarch. August. citant. and suffered great things for the keeping of their liberty. And Brutus for the obtaining thereof did kill his own children: Have we not better cause, to kill and u Colos. 3.5. to mortify our sins, and lewd affections, that we may keep our Christian liberty, that we who are x Isa. 61.1. & Luke 4.18. bound, and are captives may have the prison opened, and ourselves delivered in the acceptable year of the Lord? This liberty should be the more regarded of us, because the Lord only can give it unto us, so that we may truly say, The a Psa. 144.2. Lord is our goodness, and our fortress, our shield and our deliverer: It is not as the gift or donation of any mortal man. Indeed Nero might proclaim an earthly liberty to the Grecians; Alexander. lib. 4. ca 10. and Cinna to slaves; but they themselves were slaves and captives unto their vile lusts and affections. But no Prince nor Potentate hath power, to give this Christian liberty: b 1. Tim. 3.13 It is in the faith which is in Christ jesus, he may only give his own Spirit, c 2. Cor. 3.17. and where the Spirit of the Lord is, there is liberty. Servants of old were very desirous of liberty; for when they received freedom, 1. They were apparelled with white raiment: 2. They were honoured with a Gold ring: 3. They were admitted to their Master's table. Christian's should think more of Spiritual liberty, for then, Tertullia. & Pier. Valer. li. 40, d Isa. 52.1. They will put on the garments of beauty, and be e Reve. 3.5. clothed in white array: Secondly, they will be more honoured than joseph was in Egypt, when Pharaoh f Gen. 41.42. put a ring upon his hand: Thirdly, Christ g Luk. 22.29. appoints for them a Kingdom, that they may eat and drink at his table. V After we have gotten this liberty, The uses of true Liberty. we must not h 1. Pet. 2.16. have it as a cloak of maliciousness, but we must live as the servants of God. The fury and madness of the Libertines, who under the pretext of liberty, do pollute themselves with all sort of impiety, is justly to be abhorred and detested: as also of the Anabaptists, who because of their freedom, (as they term it,) would shake off all obedience and subjection unto the civil Magistrate, express contrary to God's word. i Rom. 13.5. We must be subject unto the higher powers, not because of wrath only, Us. 2 but also for conscience sake. Surely they that resist them, resist the ordinance of God, and they shall receive unto themselves judgement, and damnation; for that our spiritual freedom doth no way exempt us from civil and lawful subjection, and so the Apostle commandeth, k Eph. 6.5. Servants, be obedient unto them that are your masters according to the flesh, in singleness of your hearts unto Christ. 2. It is good counsel that is given by the Apostle, l Heb. 4.14. Let us hold fast our profession, that we should also hold fast our liberty, which is a privilege of our profession, and m Rom. 6.22. being freed from sin, and made servants unto God, we should have our fruit in holiness, that in the end we may obtain everlasting life. 3. We should so account of this happy freedom, as to prefer the same unto all the decaying delicates, and perishing pleasures, which this vain world can afford, never regarding, nor yet lusting after the flesh pots, nor after n Num. 11.5. the fish, Cucumbers, Leeks, Onions, and Garleke of Egypt, which may 'cause us to lose our liberty, and again to be reduced to vile slavery. CHAP. XII. Christ giveth Honour. Iesus Christ o 2. Pet. 1.17. who received of God the Father honour and glory, he will p Rom. 15.7. receive us also to the glory of God. As he vouchsafeth upon us true and happy liberty; so he will r Hebr. 2.7. crown us with honour and glory, and set us ahove the work of his hands, so that ˢ we shall have a Crown of glory, and a royal Diadem in the hand of our Lord. Touching this benefit, in handling thereof, we will consider these seven points. 1. That Christ will deliver us from shame and dishonour. 2. That he will remove contempt and disgrace. 3. That he giveth true honour. 4. Of the certainty thereof. 5. Of the continuance thereof. 6. To whom it shall be given, and where chiefly. 7. Of the uses of this gift. Christ delivereth his own from shame. 1 Christ delivereth, from shame. For if he t Rom. 8.2. hath freed them from sin, he will also save them from shame; because wise Solomon saith, u Prou. 14.34. Sin is a shame to the people. Men naturally and usually are ashamed: First, when they are tried to be ignorant, especially professing knowledge: Secondly, when they are disappointed in those in whom they most trusted: Thirdly, when they are deprehended in an unjust and unlawful fact: Fourthly, when they are manifestly convicted of ingratitude: Fiftly, when publicly they are punished: Sixtly, when they see themselves filthy and naked. Men are ashamed of ignorance: Plutarch. in vita. Idom. & Valer. Man. lib. 9 cap. 12. As when the Poet Homer could not understand an answer of certain Fishers, through shame and sorrow he died. Will not the shame of sinners who have no part in Christ, be exceeding great, being convicted of worse ignorance than is in beasts? 2. When they are frustrated, and disappointed of their hopes and expectations. x Isa. 1.3. Senac herib King of Ashur invaded juda, of purpose to destroy jerusalem: But a Chr. 32.21. Ezekiah and the Prophet Isaiah prayed, and crept to God, who sent an Angel which destroyed all the valiant men, the Princes and Captains of the host of Senacherib; so that he being disappointed, returned with shame to his own Land. 3. It is manifest by experience, that one will be ashamed when he is taken committing some unhonest deed, and the wicked may say with the jews, b jer. 3.25. We lie down in our confusion, and our shame coucreth us; for we have sinned against the Lord our God. 4. josephs' brethren c Gen. 4●. 3. were astonished at his presence, and ashamed for their unkindness; 5. King Saul chose rather to die, then publicly to be d 2 Sam. 31.4. mocked, and exemplarily punished of the uncircumcised Philistimes: 6. our first father Adam for shame, e Gen. 3.10. Hid himself, because he was naked: and David his servants, f 2. Sam. 10 5. were exceedingly ashamed, for that Hanun King of Ammonshaved their herds, and cut off their garments in the middle. Now Christ's servants, who have rightly received him, they have hope in him, g Rom. 5.5. and hope maketh not ashamed, h Isa. 54.13. they shall be taught of the Lord, who will i jer. 31.33. put his Law in their inward parts, and writ it in their hearts. k Gobrias 1.9. They shall be fulfilled with knowledge of his will, in all wisdom and spiritual understanding, and not continued in ignorance to be confounded therewith: 2. for they l Psal. 37.4. delight in the Lord, he shall give them their hearts desire; m Iosh. 23.14 no thing shall fail of all the good things, which the Lord promised, and they expected; n Mich. 7.7. they shall look unto the Lord, and wait for God their Saviour, God will hear them, o Psal. 91.15. he will be with them in trouble, he will deliver and glorify them: 3. they will never be deprehended, committing any unhonest or unlawful deed, because they p 1. Cor. 6.11. are washed, and sanctified, and justified, in the name of the Lord jesus, and by the Spirit of God: 4. They shall be commended as faithful, q Mat. 24.25. as wise servants, not reproved for unkindness: 5. They with good King Hezekiah r 2. Chr. 32.2 shall be magnified in the sight of all nations, 6. they shall be s Reu. 19.15. clothed in fine linen, white and pure, and t 2. Cor. 5.3. not found naked. Thus who receiveth Christ shall be altogether freed from shame, and ignominy, for that they shall be instructed, and satisfied, and sanctified, and praised, they shall be magnified and clothed. Secondly, 2 Christ delivereth from contempt. the godly in this world will complain, that u Ps. 119.141. they are small and despised, and will pray, saying, x Psa. 119.22. Remove from us shame & contempt. Here Isaac will be a Gen. 21.9. mocked of Ishmael. David will grant, that he is the shame of men, and the contempt of the people, Christ testifieth, b john 4.44 that a Prophet hath no honour in his own country, and Paul with the Lords Saints affirmeth, c 1 Cor. 4. 1●. that he is made as the filth of the world, the off scouring of all things; yea the son of a Prophet, will be misregarded, and reputed to be d 2 Kid. 9.11. a 〈◊〉 fellow. And sure it is an usual thing in this earth; That virtuous, wise, godly, and courageous men are vilipended, of vicious, foolish, profane, and unworthy dastards; so it was in all ages by gone, so it is for the present, so it shall be in all times coming perpetually. Thus Thersites despised Achilles, Petrarch. Di●l. 36. the cortep Zerlus.. misiegarded Homer; Antonius upbraided the Emperor Augustus; and Maevius Virgil; Calves' contemned Cicero: And which is worst of all, Nerod a most profane and miserable man, e Luk. 23.11. despised jesus Christ the Lord of life, the God of glory, and mocked him, But Christ is most honoured and glorious in himself, and in every one of his clect in particular; f 1. joh. 3.2. and we know that when He shall appear, we shall be like Him: Every Christian in some respect may be compared to Brutus the first. Nemo primum Bruto contemptior Romae fuit, Petrarch. Dial. 36. Nemo minus postea, None in Rome at the first more contemned than Brutus; None afterward more regarded; None in the world more despised than a true Christian, Christ giveth honour. but none afterward more exalted. Thirdly, Christ giveth honour to his own: for as g job 5.6. misery cometh not forth of the dust, neither doth affliction spring out of the earth, neither doth shame come by accident; so also h Psal. 75.6. to come to preferment neither from the East, nor from the Wast, nor from the South, Christ giveth it to his own. Surely in was not Pharaohs power, So to honour, i Gen. 41.42. joseph: nor Ashuerous power, k Est. 6.14. to do so great honour to Mordecai; neither might Nabuchadnezzar so prefer l Dan. 2.48. Daniel, as jesus will honour his elect: he will m Reu. 1.26. make them Kings and Priests unto God his Father; n Reu. 2.26. to them he will give power ever nations, to them he will grant to sit with him in his throne, to judge the world, yea to judge the Angels. 4 The certainty of it. Fourthly, touching the certainty of this honour, we may be persuaded of it; for the p Ren. 7.10. holy and true God both promised the same; q joh. 14.6. He who is the Way, the Truth, and Life, will give it; r 1. Cor. 1.20. and the promises of God in him, are yea, and Amen: He is also most powerful, most constant, and mindful of his own; no untruth, no weakness, no unconstancy, o 1. Cor. 6.2. no forgetfulness, nor oblivion is in him: wherefore we may be firmly assured, that whatsoever he promiseth, that perfectly he will accomplish, who will give unto us honour and dignity, s Phil. 3.21. who will change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things to himself. And albeit the godly in this present life, attain not to that hight of honour, which is prepared for them: yet let them be content, because Christ hath promised the same, expecting patiently the time appointed by his wisdom for the accomplishment of that promise. It is recorded, that Pompey the Great, Plutarch. when he had passed over to Lybia against Domitius, and having vanquished the enemy in a great battle, his soldiers saluted and honoured him with the style of an Emperor: but he denied to accept of that honour, as long as the Camp of his enemy did remain in his sight not demolished. May not we be more willing to want the fullness of our honour as long as our enemy Sin is within us? as long as t Rom. 7.23. we see another law in our members rebelling against the law of our minds, and leading us captive unto the law of sin; As long u Gal. 5.17. as the flesh lusteth against the spirit, & the spirit against the flesh, & these all contrary one to the other, we cannot do the same things that we would. Yet we need not to fear, x Luk. 12.32. The continuance of this honour. for it is our Father's pleasure to possess us in that kingdom which he will give us, in due season, where we shall remain in all honour and felicity for ever. Fifthly, albeit a Psal. 44.12. man shall not continued in worldly honour, yet the Elect shall continued in the heavenly honour. As for worldly glory, It may be compared to the smoke that cometh out of the chimney, which at the first appeareth to be something, but suddenly evanisheth in the air, and is not perceived for true, b Isa. 40.6. all flesh is grass, all the grace and glory thereof is as the flower of the field that soon withereth and fadeth; which words are spoken of a natural man as he is in himself, Vide Tremell. in hunc locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of one that is regenerate by the spirit of sanctification in Christ. Nazianzen compareth earthly honour to the impressions or furrows which the ship maketh in the Sea, they suddenly go out of fight, and the place of them is not known. The truth of this may be seen in Zezckiah King of judah, who being a glorious King reigning in honour and liberty, yet with contempt and ignominy was carried away to captivity, c 2. Kin. 25.6. judgement is given upon him, his sons slain in his presence, his eyes put out, he bond in chains, is carried captain to Babel. Haman the Agagite one day was highly exalted d Est. 3.2. & 7.9. and renerenced, the other day is disgraced and hanged on the gallows which he had prepared for Mordecai. Among the Roman Emperors, Valerianus was taken prisoner by Sapor king of the Persians', his wealth turned to poverty, his honour to ignominy, and he made a footstool to a proud Barbarian, mounting on his horseback: many of the Emperors of Constantinople died in prison; severely detained in pain and slavery. Spinaeus lib. 7. in metum. Henry the fourth, a most Victorious and Illustrious Emperor of the Germane, imprisoned and degraded by his own son, died lamentably; Thilpericus and Ludovicus, French Kings, deprived of their kingdoms and dignities, the one thrust in the prison, the other in the Monastery: And thus oftentimes it falleth out according to our Saviour, saying, that one e Eccle. 4.14. who is borne in his kingdom is made poor, bereft of all his riches, estimation, and authority. Now although the honour and glory of the worldlings be very unstable and unconstant, like unto a perishing shadow, for f Prou. 10 7. the name, honour and fame of the wicked shall rot, and be abhorred both of God and man, yet the godly g job 11.15. shall lift up his face without spot, and shall be stable and not fear. There age shall appear more clear than the noonday, they shall shine and be as the morning, they shall be builded and still adorned with everlasting glory, because h jer. 31.3. God hath loved them with an everlasting love, their honour shall be constant and perpetual, their i Reu. 3.11. crown shall be sure, that no man can take it from them, as their k Psal. 16.11. pleasure shall be for evermore, so their honour shall be for evermore. Christ l 2. Tim. 1.10. who abolished death, and hath brought life and immortality, will bring unto them immortality of honour and glory, even to his m 1. Pet. 2.9. chosen generation, to his royal Priesthood, to his peculiar people, and his holy nation. Sixthly, against those n Psal. 16.3. excellent, whom Christ will honour in heaven: Who receive honour. Let us remember, That he will vouchsafe this benefit to the humble: 2. To the faithful: 3. To those who honours him. 1. The humble who thinks that they are worthy of shame and contempt, Christ will give unto them honour and renown; when Daniel confessed that o Dan. 9.7. open shame and confusion of face appertained to him and his people, he found righteousness, compassion and forgiveness in the Lord, he was honoured, and he prospered in all his ways. If Christ p 1. Pet. 5.5. giveth grace to the humble, he will also give glory to the humble; for glory undoubtedly followeth grace. He q job 5.11. setteth upon high them that be low, that the sorrowful may be exalted to salvation. David r 2. Sam. 6.22. who was vile in his own eyes, and low in his own sight, he is preferred and had in honour; our Saviour Christ s Phil. 2.8. humbled himself and was of no reputation, wherefore he is highly exalted, and a name given to him above every name: And he telleth us in his Gospel, t Math. 18.4. Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven; And thus according to the saying of wise Solomon, before honour goeth humility. 2. Christ will give honour to his faithful servants, for x Heb. 11.3. by faith our elders were well reported of, in old times, and as yet who are endued therewith will be esteemed and accomplished, for he will a joh. 1.12. give that prerogative to them to be the sons of God, even to them that believe in his name; Now if in the judgement of David, thinking u Pro. 15.33. himself b 1. Sam. 18.23. The virtue of our Adeption. a poor man and of no estimation. It was a great preferment to be a King's son-in-law: Is it not a greater honour and preferment, to be the adopted son of the King of heaven. By virtue of this adoption, as our earthly, carnal, and sinful affections will be changed and altered, for they will become holy, heavenly, and spiritual, because when God doth adopt any to be his son, he maketh him who was wicked and disobedient, to be godly and obedient, and c Eph. 4.23. to be renewed in the spirit of his mind: so our estate and condition will be helped and bettered by virtue of the same adoption? for of d Eph. 2.12. strangers and aliens, yea of e Rom. 5.10. enemies, He maketh us f joh. ●●. 15. friends; g Heb. 2.11. He is not ashamed to call us brethren, we are the h 1. Cor. 6.15. ●mbers of his body. Soon we may perceive a great difference betwixt the adoption of God, and man; for the adoption of man doth not change the nature; and fashions of the adopted: Salustius in bello jugurth. Petrarch. Dial. 69. Micepsa King of Numidia, adopted jugurtha, and that did altar his cruel and savage nature; but by the power of God's adoption, the corrupt and carnal disposition of the adopted will be removed, at the least renewed again: the adoption of man is changeable, and it may be altered; as when Augustus the Emperor, first adopted his own Agrippa; but afterward, appointed Tiberius to be his successor in the Empire: But God's adoption is like himself, i Psa. 102.26. who will endure for ever, it is always unchangeable and subject to no alteration. Thus who hath true and lively faith, will be partakers of the gift of this Adoption, and consequently will attain to this honour, authority, and estimation. 3. k 1. Sam. 2.30 God will honour them, that honour him, and they that despise God shall be despised. It is the Apostle Peter his exhortation, l 1. Pet. 2.17. to honour an carthly King, fare rather we should honour our heavenly and immortal King. A son honoureth his father (saith the Lord of Hosts) and a servant his master. If we be dutiful children to so loving a father, if we be obedient servants to so liberal a master; we will labour to the uttermost of our power to honour and n 1. Cor. 6.20. glorify our God in our body, and in our spiris; neither will be content with the reprobate jews, o Isa. 29.13. to come near to our Lord with our mouth, and to honour him with our lips; in the mean time, removing our hearts fare from him, but we will worship and honour him p joh. 4.24. in spirit and truth, sincerely and constantly. As also we will q Prou. 3.9. honour the Lord with our riches, and with the first fruits of all our inerease; Than we may assure ourselves, that the Lord will fill us with abundance of his grace, he will honour and bless us with heavenly blessing and everlasting honour, if not in this earth which is the place of our captivity, and should be to us the school of humility, yet assuredly in the kingdom of heaven, the appointed place of our victory and glory. Lastly, 7 Use threefold. for the use of this doctrine, the consideration of it should move us: 1. to contemn m Mal. 1.6. this earthly and transirorie glory: 2. to seek for heavenly and permanent honour: 3. to suffer patiently in this earth, the reproach and contempt of the wicked. 1. As for the credit of the world, and this vulgar applause, it is to be contemned of wise Christians: 1. because there is labour and danger in the seeking of it: 2. because there is more labour and danger in keeping of it: 3. because it is of short continuance and durance, for that it is an effectless, and hurtful thing. That similitude of Anshelmus, Anshelm. in Similit. is worthy of observation, comparing men who hunts for worldly honour, to little children following butterflies: there is travel and peril in pursuing of them, no gain nor commodity by possessing of them, which are neither profitable for food nor raiment. Again, earthly honour is oftentimes the nurse of pride: high preferments, and vulgar praise, are to the wicked, fortunes and procurers of some fearful punishment, as may be seen in Herod Agrippa, who being applauded by his 〈◊〉, r Act. 12.23. because he gave not glory unto God, an Angel suddenly smote him, and he was eaten of worms. Moreover, worldly glory is an occasion of envy in others; The holy and humble men of God, s 1. Sam. 18. David, and t Dan. 6.4. Daniel, When they were honoured, they wore then most envied, and the envy and malice of their enemies had been effectual against them; except the favour of the Almighty God had preserved them, when he himself had preferred. Alas, for the foolishness of worldlings, who misregarding durable & sure honour from God, care with Saul to have u 1. Sam 15.39. honour only amongst the people; and for their madness, who labouring to hold their renown and reputation in the world, dare not profess or practise those duties, which may tend to the honour and glory of the Almightrie, because with some jews, x joh. 12.43. they lived the praise of men, more than the praise of God. Whosoever then shall study to be crowned with the vanishing shadow of earthly estimation; let them remember the inconstancy of that perishing dignity, and the mutability of all worldly things; that a 1. Cor. 7.31 the fashion of this world doth pass away, and the glory thereof, vanisheth like the vapour of smoke, and that the b Isa. 27.9. Lord of Hosts hath decreed this to stain the pride of all glory, and to bring to contempt all them that be glorious in the earth: This God did to c Ind. 1.7. Adonibezeck, a conqueror of many Kings, but at last himself is conquered, disgraced, and brought to a shameful death; so is worldly honour and glory dangerous, brittle, painful, and very transitory. We should endeavour to be beautified with everlasting honour, e jam. 1.12. to receive that crown of life, even that f 1 Pet. 5.4. incorruptible crown of glory, by g 2. Pet. 1.5, 6, 7, 10. joining virtue with our faith, and with virtue knowledge, and with knowledge temperance, and with temperence patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness Lone. If we do these things we shall never fall from grace, nor glory, unto shame and misery. As h Rom. 2.9. tribulation, and anguish shall be upon the soul of every man that doth evil; So to every man that doth good, shall be glory and honour, and peace for ener. It is a great pity, i Luk. 16.8. that the children of this world should be in their generation wiser, than the children of light: Horat. & alij. how careful and earnest are they to attain to yncertaine and decaying glory! how careless are Christians to be honoured with most solid and certain glory! The man scarce worthy to be named Erostracus, was so desirous to be remembered, that with his own hands, he burned the stately Temple of Ephesus; And Empedoiles the Philosopher, thinking thereby to be accounted immortal, did cast himself in the burning hot Mountain Aetna; where he was consumed into ashes. But we should give diligence, k 1. Tim. 4.7. to exercise ourselves unto godliness, both by doing and suffering to l Math. 5.10. make our light shine before men, & so our hearts be established, and m Psal. 112.6. we had in everlasting remembrance; we shall enjoy a kingdom, thrones of Majesty, and the never fading crowns of incorruptible glory; when we n Reu. 21.7. shall inherit all things, o Reu. 7.17. the Lamb of God, leading us unto the lively fountains of Gelest all waters. p Est. 6.11. Thus shall it be done to them an, whom the King of heaven will honour. 3. Let the assurance we have to possess this glorious q 1. Pet. 1.4. inheritonce, immortal, that fadeth not, nor encourage and hearten us, to r Rom. 8.17. suffer with Christ, pain and shame, that we may be glorified with him in his Kingdom, being our blessed Saviour, s Heb. 12.2. who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Should not We t 1. Pet. 4.13. rejoice inasmuch as we are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice continually, persuading ourselves, that God will u joel 2.17. not give for ever his heritage into reproach; because thus He spoke to us, x Isa. 51.7. Harken unto me, ye that know righteousness, the people in whose heart is my Law: fear not the reproach of men, neither be ye afraid of their rebukes, for all the shame and ignominy, that the wicked can do to the godly, will soon vanish and decay. The righteous may be compared to that herb called Adiantam, or Maidenshaire, albeit, water be cast upon it, remaineth not the herb appearing to be dry? Erasm. in simil. So the contempt and ignominy done to the Saints abideth not, and therefore more patiently they may be content to suffer the same: when as the glory of the wicked a Hos. 9.11. Chrys. in johan. shall fly away like a bird, after it hath pined them: for as a worm consumeth the tree, it breeds with the rust of iron that sticketh thereto: so vainglory destroyeth that soul which nourisheth it: but the Elect at all times will b Rom. 5.2. rejoice under the hope of the glory of God, which Christ in due season most abundantly will vouchsafe upon them, to him be praise, c 1. Tim. 1.17. honour and glory, for ever and ever, Amen. CHAP. XIII. Christ giveth joy.. When the Lord d Psal. 113.7. hath raised the needy out of the dust, and lifteth up his poor out of the dung, that he may set them with the Princes of his people, they whom Christ hath thus honoured, and enriched with other heavenly and excellent gifts; the e Isa. 35.9. redeemed of the Lord, undoubtedly shall obtain joy and gladness, and sorrow and mourning shall fly away from them. It is true indeed, that as Christ's best beloved Brethrens and Sisters, shall have first bitterness and displeasure in this world (as their Master foretelleth them) they f joh 16.20. shall weep, lament, and sorrow, but their sorrow shall be turned to joy: Than they g jer. 31.13. shall come and rejoice in the height of Zion, and shall turn to the bountifulness of the Lord, who will turn their mourning unto gladness, and give them joy for their sorrows. Let none of Christ's dear servants be deceived: if they expect consolation here, Godly sorrow before joy. and salvation hereafter, let them be certainly resolved at the beginning, to be grieved, molested, and displeased at themselves, for their manifold sins and heinous offences committed against the Majesty of such a loving, kind, and patiented Father, h Exod. 34.6. the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth. Before we speak of that incomprehensible joy of the Elect, we will first speak of their sorrow; again, of their mourning and lamentation for sin. As for the godly sorrow of the Saints of Christ, Let us first consider the reason● of it: secondly, the difference betwixt it and worldly heaviness: thirdly, what are the effects of it: fourthly, some circumstances of this sorrow. The Saints have cause of sorrow: 3 Causes of godly sorrow. 1. because of their own sin: 2. because of the iniquity that abounds in the earth: 3. because of the affliction and trouble of the righteous. The Saints of God here, are tempted with sin; for who can say, My heart is clean, I am clean from sin? Every one hath better reason to say with the Psalmist, If k Psal. 130.3. thou O Lord straight markest iniquities, O Lord, who shall stand? and to say with job, l job 9.20. If I would justify myself, mine own: mouth shall condemn me: If I would be perfect, he shall judge me wicked, m jam. 3.2. for in many things we sinne all. And sure it is, that the regenerate man, finding himself so defiled and troubled with sin, He will cry out with the Apostle, n Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death! He will see that he hath a competent matter of sorrow, o Lam. 3.39. when he suffereth for his sin. 2. The godly have cause of grief for the sins of others, as p 2. Pet. 2.8. Lot vexeth his righteous soul from day to day, for the unclean conversation of the wicked: as David, when q Psal. 119.15.8. he saw the transgressors, he was grieved because they kept not God's word; as the i Prou. 20.9. Prophet jeremy, whose r jer. 13.17. soul did weep in secret for the pride of his people, as Christ himself, who s Mark. 6.6. marvelled at the unbelief of the jews, t Mark. 3.5. mourning also for the hardness of their hearts. 3. The righteous will be sorrowful for the calamity and desolation of Jerusalem. So Nehemiah was sad, w Neh. 1.4. he fasted and prayed, because of the reproach and misery of Jerusalem: they will be sorry for the affliction of joseph. If Darius was sore displeased, and remained fasting, and suffered not the instruments of music to be brought before him, yea, his sleep went from him: for the trouble and danger of a holy man Daniel; Good God, how should Christians be moved, afflicted, and perplexed, for the trouble and calamity of many sincere professors, for the affliction and desolation of the Church Militant, vexed on every side with the b Zach. 1.14. four horns of wicked persecutors, labouring to scatter and molest Jerusalem? Secondly, there is a great difference, 2 Difference betwixt godly & worldly sorrow. betwixt the sorrow of Christ his chosen, and the displeasure of the wicked: for the godly in the midst of their sorrow, they have first a love and affection to Christ: secondly, they have hope and confidence that they shall be delivered and comforted: thirdly, they have patience in time of their trouble: they have love like Mary, c Luk. 7.38. who stood behind Christ weeping and washing his feet with tears, a sign of her sorrow, also she kissed his feet, and anointed them with ointment, an argument of her affection. x Amos 6 6. a Dan. 6.14.18. Again, the righteous hath hope, as job, saying; d job. 13.15 Lo, Though he slay me, yet will I trust in him, and I will reprove my ways in his sight. Furthermore, they have patience in time of affliction, and will praise God for his fatherly and favourable correction, worshipping with that same man, e job. 1.21. Naked came I out of my mother's womb, and naked shall I return again; the Lord hath given, the Lord hath taken, blessed be the name of the Lord. But the wicked in their trouble, because f Eph. 2.12. they are strangers from the covenant of promise, and have no help remaining without God in the world, therefore they have no love to God, no confidence nor trust in him, no patience nor meekness of mind, g Isa. 57.20. The wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt; they h Num. 14.2. become murmurers with the obstinate jews, they are impatient with grudging and complaining against God like cursed Cain. Thirdly, Good effects of godly sorrow. concerning the effects of this sorrow: 1. It will prepare us for the good seed of other graces: 2. It is a token that men shall be delivered from the destruction of the reprobate: 3. It is an occasion that the sacrifices shall be accepted: 4. It is a means and the beginning of repentance: 5. It is a sure pledge that they shall be blessed. First, We are k 1. Cor. 3.9. God's husbandry. As in the husbandry of man, the ground is usually first ploughed and rend, afterward the seed is sown therein; So the Lord in his husbandry, the heart is first l joel 2.13. rent with sorrow, and m Act 2.37. pricked with displeasure, i Gen. 4.13. and prepared with godly grief, and afterward the happy seed of godliness and piety is sown in the same. Thus n Psal. 126.5. they that sow in tears, shall reap in joy. Secondly, Godly sorrow is a mark of safety, so they that did o Ezech. 9.4. mourn and cry for all the abominations that were done in the midst of jerusalem, they were marked upon the forehead, and escaped the utter destruction of the reprobate. Thirdly, Their sacrifices shall be regarded and accepted of God: for p Psal. 51.17. a contrite spirit and a broken heart will never be despised. Fourthly, As q 2. Cor. 7.10 worldly sorrow causeth death, so godly sorrow causeth repentance with salvation not to be repent of. Fifthly, r Math. 5.4. Blessed are they that mourn, for they shall be comforted: Assuredly, they shall get the s Isa. 61.3. garment of gladness for the spirit of heaviness, that the Lord their God may be glorified. As touching the circumstances of godly sorrow, let us consider, first, the time when: Circumstances of godly sorrow. secondly, the persons with whom: thirdly, the place we aught to lament and be displeased for our sins, t Eccles. 3.4. A time (saith Solomon) to weep, and a time to laugh; a time to mourn, and a time to rejoice. u Gal. 6.10. While we have time, let us do good unto all men, this is the Apostles rule: we should also study to do good unto ourselves; now when we are grieved for our iniquities, and x 1. Sam. 7.2. Time of sorrow. lament after the Lord, we do that which is good for ourselves, as hath been before declared. That same should be the time of our mourning, which is the time of our hearing God's word, of our searching of ourselves, and of our turning to the Lord: but to x Heb. 3.15. day we should hear his voice, and not harden our hearts, we should a Zeph. 2.1. search and try ourselves before the decree of our desertion come forth, we should turn b Eccles. 5.7. to the Lord without tarrying or delay, least suddenly his wrath break forth and we perish in time of vengeance. To day then, before the decree be pronounced, speedily we aught to be displeased, to mourn and lament for our offences, and transgressions. God of his mercy save us from the condemnation and punishment of unhappy Esau, who c Heb. 12.17. afterward, when he would have inherited the blessing was rejected, he found no place to repentance, though he sought the blessing with tears, albeit d Gen. 27. he cried out with a great cry, and bitter out of measure; because it was out of time, the due season was past, he was frustrated, and disappointed of his expectation. This was the folly and misery of the foolish virgins, That when e Math. 25.10 the gate was shut, afterward they came crying, Lord, Lord, open to us, but coming too late; therefore their petition was not granted, neither were they admitted to the wedding. Whosoever will not repent, and mourn in due time, their f jer. 30.15. sorrow it incurable for the multitude of there iniquities, alas, g Isa. 50.11. they shall lie down in sorrow, they h Ezec. 23.33 shall be filled with drunkenness and sorrow, even with the cup of destruction and desolation, and yet laughed to scorn and had in derision, even when they are gnawing their own tongues for sorrow, pain and tribulation. 2. Again, With whom should we sorrow. seeing k Eccles. 7.6. The heart of the wise is in the house of mourning, it shall be expedient for us to mourn with the godly, that we may be partakers of their joy and consolation; As l Rom. 8.18. the afflictions of this present time are not worthy of the glory, which shall be showed unto us; So neither are they worthy of the joy which shall be given to us. 3. The place of our sorrow. It is absolutely needful for us to have sorrow in this earth: for they who here never mourned for their sins, but delighted themselves in their abominations, m Amos 8.10 God will turn their feasts into mourning, and all their songs into lamentations, they shall be n Math. 8.12. cast into utter darkness, there shall be weeping and gnashing of teeth. Because the obstinate jews would not o joel 2.12. turn unto God with all their heart, with fasting, mourning and weeping in their own country, when the Lord commanded them, but they contrariwise continued careless, committing iniquity, they p Amos 6.4, 5, 6, 7. did lie upon beds of Iu●rie, and stretching themselves on heir beds, did eute the lambs of the fleck, and the calves out of the staul, they did sing to the sound of the viol, inventing to themselves instruments of music, they did drink wine in bowls, and anointed themselves with chief ointments. Therefore they did go captive with the first of them, that were carried captives, and their sorrow was at hand; They were transported by the Chaldeans to Babylon, to q Psal. 137.4. a strange land, where i Reu. 16.10. they wept and lamented, and their lamentable estate was no way pitied. Neither let us think, that worldlings are free from sorrow in this earth: for r job 15.20.24. a wicked man is continually as one that traveleth of child, affliction and anguish shall make him afraid, yea, * Prou. 14.13. even in laughing his heart is sorrowful; although they have sorrow, seeing it is not for their sin, and they not being of the true Church, their sorrow will not avail them. Simil. Now there is but one nation, and country, to the which a deluge or inundation of water is profitable, namely, to Egypt, for there it is the cause of fruitfulness and plenty: so there is but one society and company, to whom mourning will be profitable, namely to the regenerate, and to the elect of Christ, who mourn because of their trespasses, whereby so loving a Father, so gracious a God is displeased and highly offended; to them sorrow and mourning will be a cause of godliness and piety. Moreover, God's Saints many times in this world through earnest consideration of the Lords goodness, Saints will shed tears. and their own unworthiness 〈◊〉 wickedness, with Peter will s Mat. 27.75. weep bitterly 〈◊〉 with David will t Psal. 6.6. faint in the mourning, and shed tears abundantly, and with Hezekiah u Isa. 38.14. chatter like a Crane, or a swallow, for their sins and iniquities. But peradventure some x 2. Tim. 3.5. having but a show of godliness, and denying the power thereof, will think that is unbeseeming the gravity and courage of men, thus to weep as children or babes, and to shed tears, as women of weak spirit. Surely to do so, because of men, or for any worldly regard, it is not commendable, yet in respect of our kind God offended, a jer. 2.5. & 31. in whom there is no iniquity, and who hath not been as a wilderness to us, or a land of darkness, b Mich. 6.3. against whom we cannot testify wherein he hath grieved us, and in regard of our c jer. 5.25. sins which have hindered good things from us, and d jer. 44.8. provoked God unto wrath against us; I say, for these causes to weep and to shed tears, it is a thing praise worthy, proper to the godly, practised by jesus Christ, which in the e Heb. 5.7. days of his flesh did offer up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and by his dear Saints of greatest courage, and magnanimity; by jacob f Hosh. 12.4. who had power over the Angel and provailed, when he wept and prayed, and by many Kings and Prophets above specified. Yea, suppose that Christians here enjoyed health, wealth, peace, and liberty, that their children and friends remained also in a good estate and safety, according to their hearts desire, yet let them rightly remember, and deeply consider that g jam. 3.2. in many things they sinne all, that they of themselves are defiled with wickedness, that their best actions are intermingled with many imperfections, that they have all been as an unclean thing, and all their righteousness is as filthy clouts; The earnest consideration of this their pollution, will be a greater occasion of their sorrow and weeping. When the congregation of Israel, understood h Isa. 64.6. that God for their disobedience i judg. 2.4. would not cast out their enemies the Canaanites before them, but that they should remain as thorns in their sides, to trouble and molest them; the people lift up their voice and wept, and called the name of that place Bochim, or weeping. Now the jews did weep, because the Canaanites were conversant among them, to weary & vex them. Should not Christians rather weep, because they have sin with them, & a law of their members rebelling against them, to trouble and annoyed them? Hagar being cast forth out of Abraham's house, and knowing her son to be dying through thirst, k Gen. 21.16. she lift up her voice and wept. Hanna, because of her barrenness, l 1. Sem. 1.10. prayed to God and wept sore. Sin unrepented will 'cause us to be cast forth from God's kingdom, and our souls to die eternally; we should lament therefore for it, and for our barren and fruitless hearts not m Luk. 3.8. bringing forth fruits worthy amendment of life. If the people of Israel, remaining n Psal. 137.1. by the rivers of Babel, did weep when they remembered Zion: Seeing we are captives in the Babel of this world, have we not great reason to lament for our long absence from that heavenly jerusalem, that holy o Heb. 11.10. City, having a foundation whose builder and maker is God? Moreover, when we call to mind, that by our manifold and presumptuous sins, we p Reu. 1.7. have pierced. our most loving Saviour, and by our grievous offences q Act. 2.36. have crucified the King of glory, who for our redemption from hell, and for our reconciliation with God, did most willingly pour forth his most precious blood upon the cross abundantly, should not we be moved to shed tears for our offences, which made him to shed his most precious blood? Also God hath his bottle and register. If we shed no tears, we cannot pray with David, Lord r Psal. 56.5. put my tears into thy bottle: are they not in thy register? neither may we acknowledge, that s Psal. 116.8. God hath delivered our soul from death, our eyes from tears, our feet from falling. It is said of the glorified Saints; that t Reu. 7.17. the Lamb shall lead them to lively fountains of waters, and God shall wipe away all tears from their eyes: by which it appeareth, that the godly will shed tears in the earth, and the Lord shall wipe them away in the heaven. Great is the profit which proceedeth of weeping, according to the judgement of the Ancient. Fletus est cibus animarum, Cassio. in Psal. corroboratio sensuum, & absolutio peccatorum, refectio mentium, lavacrum culparum; Weep for sins, lamenting after the Lord; is the food of souls, the strengthening of senses, and absolution of sins, and refreshment of mind, a laver to wash away faults. Sicut post vehementes imbres aer mundus, ac purus efficitur: ita & post Lachrymarum plwias, Chrys. sup. Math. sereni●●s mentes sequitur atque tranquillitas: As after great showers, the air is made clean and pure, so after the rain of tears, followeth serenity and tranquillity of mind. A proof hereof in the Israelites. u Neh. 8.9. All the people wept when they heard the words of God's Law, but immediately followed great joy in the Lord. The example of dumb and senseless creatures, x Rom. 8.27. groaning for our sins, the earth travelling for pain for our trespasses, the heavens weeping for our iniquities, should be a Luk. 6.21. provocation to us, to lament and weep now, that so we may be blessed for ever. Mortales queniam nolunt sua? crimina flere: Caelum pro nobis soluitur in Lachrymas. As b Math. 8.24. first a great tempest, endangered the ship in the which Christ and his Disciples had entered, but afterward there was a great calm: So in true Christians great joy and contentment, peace, and consolation will succeed. And if the sorrow be great first, surely the refreshment will be the more pleasant and greatest at the last. In handling of this benefit, The order here observed. To whom joy is given we will show: 1. to whom Christ will give it: 2. wherein it consisteth: 3. the difference betwixt an earthly joy: 4. some properties of it: Lastly, of the use of this benefit. Christ will give this joy: 1. to those who have sorrowed for their sin, they shall at length say with David, Lord c Psal. 30.11. thou hast turned my mourning into joy, and hast girded me with gladness; God promised in this manner, d jer. 31.13. I will turn their mourning into joy, and I will comfort them, and give them joy for their sorrows: 2. To those who are upright in heart, e Psal. 32.11. for the righteous shall be glad, and they that are upright in heart shall be joyful, and rejoice in the Lord: 3. To those that seek him, f Psal. 105.3. let the heart of them that seek the Lord rejoice: 4. To the meek, g Isay. 29.19. The meek in the Lord shall receive joy. Secondly, this joy will be in God's favour and loving kindness, h Psal. 4.6. in the light of his countenance, Where it is. In i Isa. 61.10. the Lord himself: Their soul shall be joy full in God, in k Psal. 31.7. his mercy they shall rejoice and be glad, l Rom. 5.11. Through Christ, by whom they receive the atonement especially m Gal. 6.14. in his cross, whereby the world is crucified to them, and they to the world: then they shall sing with the blessed Virgin, n Luk. 1.47. my spirit rejoiceth in God my Saviour. Again, it will be in the word, the o Psal 1.2. delight of the blessed is in the Law of the Lord, he will protest with the Prophet, p jer. 15.16. Thy word is unto me the joy and rejoicing of mine heart: Than shall he with wonderful delectation q Isay. 12.3. draw waters out of the salvation, which shall be to him, even in time of r Psal. 119.50 trouble, exceeding comfort and consolation. If those wise men that came from the East to jerusalem to worship Christ, and to offer their presses unto him, s Math. 2.10. rejoiced with an exceeding great joy, when they saw his Star: may it not be a great cause of true pleasure to hear the words of a loving Father, and to rejoice t joh. 2.29. greatly because of the Bridegroom's voice? And indeed it is no marvel, Properties of the word. although the Lords people find much joy and comfort in his holy word; seeing it is precious, perfect, pure, pleasant, permanent, and profitable. It is truth (so saith Solomon) u Pro. 3.15. that wisdom is more precious than pearls, a justifying faith x 1. Pet. 17. is much more precious than gold. The blessed word, which is the special instrument to bring heavenly wisdom, and to work saving faith, of necessity must be very precious, and of inestimable value. The Lords testimonies, as they a Psal. 19.10 are altogether righteous, so they are altogether precious, more to be desired then gold, yea then much fine gold. 2. The word of God is like to the will of God, seeing his revealed will is, contained in his written word. But the b Rom. 12.2. will of God is perfect, so also is his word, and his Law c Psal. 19.7. is perfect converting the soul, giving wisdom unto the simple, and making the man of God absolute and perfect unto all good works. 3. The commandment of the Lord is pure, and giveth light to the eyes: 4. It is pleasant, for it is sweeter than honey and the honey comb: 5. It is permanent and endureth for ever, f Luk. 16.17. now it is more easier that heaven and earth should pass away, than that one little of the Law should fall: 6. To be profitable, for the word is a means whereby we shall come g Reu, 19.7. to the marriage of the Lamb: we with David should h Psal. 119.111. take his word as an heritage for ever, ●●d to be the joy of our hearts; because of the preciousness, perfection, purity, pleasure, continuance, and commodity thereof. Thirdly, joy in Christ's benefits. as Christ will vouchsafe upon us joy in himself, and in his word: so also he will make us to rejoice in his benefits, whether they be spiritual blessings, or else natural gifts. Christ's chosen shall be joyful, of their election, i Luk. 10.20. because their names are written in heaven, and in k Phil. 4.3. the book of life l Reu. 13.8. of the Lamb, which was stain from the beginning of the world: 2. of their vocation and effectual calling. When jesus called Bartimeus, to give him natural sight; he was d 2. Tim. 3.17 e Psal. 19.8. of good comfort, m Math. 10.50. he threw away his cloak, he arose and came gladly to him. When Christ calleth upon his own, to give them spiritual sight, and to work regeneration, they will be of great comfort: thirdly, of their justification n Rom. 5.2. under the hope of the glory of God: fourthly, of their sanctification, for o Prou. 21.15. it is joy to the just to do judgement: fifthly, of their salvation, rejoicing p 1 Pet. 1.8. with joy, receiving the end of their faith, even the salvation of their souls: sixthly, of their glorification, becauseth Great is their reward in heaven, q Math. 5.12. when they in glory shall appear before their Redeemer, and hear that comfortable and honourable sentence of acquitting, r Maill. 25.24 Come ye blessed of my Father, possess th●●ing 〈…〉 beginning of the world. Elizabeth the mother of john Baptist rejoiced, when she heard the salutation of the virgin Mary, s Luk. 1.44. for joy the babe spring in her belly: shall not also the redeemed of God, exceedingly be the glad, and abound with fullness of joy, when they hear the fentence of absolution, and enter into the possession of unspeakable glory, and eternal felicity? Again, they will have some joy in God's gifts, t Deu. 26.11. Rejoicing in all the good things which the Lord their God hath given them, and unto their household. Moreover, they shall be glad for God benefits bestowed upon the godly, u Rom. 16.19. as for their obedience, and for x 2. Cor. 7.13. their joy, wherewith they are refreshed, and such like blessings given unto them. In the third place we have to speak of the difference, Difference betwixt heavenly & carnal joy. betwixt this heavenly joy, and the carnal joy of worldlings. They differ in three things: first, in the ground: secondly, in the continuance: thirdly in the effect. The joy of the godly is in Creature, Barnard. grounded in their Creator; in his love and favour, while they enjoy his most comfortable presence, they a Phil. 4.4. rejoice always in the Lord: As Mephibosheth so delighted in David, That in respect of him, he misregarded all the fields of Saul his Father, b 2. Sam. 1●. 30. yea (said he) Let Ziba take all the lands, seeing my Lord the King is come in peace: So the godly, who c Psal. 16.5. have the Lord to be the portion of their inheritance, who set the 〈◊〉 before them, to the end that they may d Phil. 3.8. win their Saviour, they judge all earthly things to be loss and dung, in comparison of him. But the joy of the worldlings is in Creature in the creature: Such was the joy of that rich man, thus resolving e Luk. 12.19. to live at ease, to eat, drink, and take his pastime and pleasure in the creatures. But God said unto him, O fool, this night they will fetch away thy soul from thee, etc. August. The joy of the godly, is Gaudium veritatis, a joy of verity and true joy or the truth: f joh. 17.37. God's word is truth, but the joy of the wicked is Gaudium vanitatis, a joy of vanity, vain joy, a perishing pleasure, or in vain, effectless things: such was the joy of Absalon, he had pleasure in his land, a small matter, which in the end became his lucker; for his g 2. Sam. 18.9 head caught bold of thick a Oak, and he was taken up between the heaven and the earth, and after was slain. The joy of the Saints is in Materia immutabili, in a matter immutable, in God's love and favour, h joh. 13.1. which is permanent and unchangeable: but the joy of the wicked is i●●e concertibili, in a thing as immutable; Such was the joy of Haman: i Est. 5.9. he was joyful and of a glad heart, because of the love of a mortal King, whose heart was soon changed, and Haman shamefully hanged. jovah did not well, who k joh. 4.6. was exceeding glad of a gourd: for the next day a worm smote the gourd that it withered. Whoever shall place their joy in a corruptible matter, it will soon decay and vanish. 2. From the diversity of the ground, Difference in the continuance. of the joy of the godly and worldlings, proceedeth the difference of the continuance of that joy. As for the joy of the elect, that which was spoken to Christ's Disciples, may be applied to them, l joh. 16.22. Their hearts shall rejoice, and their joy shall no man take from them: yea they have joy in affliction, m Col. 3.24. rejoicing in their sufferings, that they are counted worthy to suffer rebuke for Christ's name. For surely, n Isa. 30.20.29. When the Lord hath given them the bread of adversity, and the water of affliction, after they shall have joy and gladness of heart, and a fong shall be unto them as in a night when a 〈◊〉 feast is kept: o Isa. 61.7. for their shame, they shall receive double glory; and for their confusion, they shall rejoice in their portion: everlasting joy shall be unto them, for it is grounded on God, p Lam. 3 22. Whose compassions fail not, q Psal. 136.1. and his mercy endureth for ever. But it is fare otherwise with worldlings: their joy continueth not, it is the beginning of endless sorrow they may say; Ovid. Gaudia principium nostri sunt certe deloris, when it departeth from them, it never returneth again. Gaudia 〈◊〉, Mart. sed sngiti●a volant. And thus the r job 20.5, 6, 7, 8. rejoicing of the wicked is short, and the joy of the ●●p●●rites is but for a moment; And if himself shall fly away like a dream and perish for ever like his d●●ng, shall not also his pleasure: And this 〈◊〉 pass away from him, and perish suddenly, as a vision of the night? Belthazar King of Babylon had some worldly joy, when s Dan. ●. 1. he made a great feast to a thousand Princes, and dra●●● wine with his wines and concubines; but that same night incontinent his countenance was changed; his hear troubled, and himself slain and destroyed. So the delectation and pleasure of the wicked is perishing, but the pleasure and prosperity of the Saints is permanent, Difference in effect. for they shall be set at the t Psal. 16.11. right hand of God, there are pleasays for ever more. 3. The effect of heavenly joy is thankfulness to God, in life eternal, as that most happy and notable company of the Lamb of God, praising the Lord continually, u Reu. 14. ●. singing a new song before the 〈◊〉 one of his Majesty, being filled with joy, for their redemption & glorification; they are thankful to their Saviour, following the Lamb whither so ever he goeth. But the effect of wicked joy is sometimes pride, and after destruction, as may be seen in x Dan. 4.27. Nabuchadnezzar and many others, a Hab. 1.16. sacrificing unto their own net, and burning incense unto their yarn; because by them their portion is fat, and their meat plenteous, whereof they rejoice and are glad: but their mirth shall be changed into mourning, and their gladness into endless lamentation: Because, Post mundi gaudia sequuntur aeterna lamenta. August. Sometimes it is Idolatry, albeit, afterward cometh ruin and utter extirportion; as may be seen in Belhashar, who drunk wine, and abusing the consecrated vessels of the Lords Temple in jerusalem, b Dan. 5.4. praised the false gods of gold and of silver, of brass, of iron, of wood, of stone, was suddenly slain. Neither is it wonder that wicked and worldly joy bring sorrow and death; for ofttimes we read, that natural joy and mirth, hath been hurtful and brought many to their graves very speedily; as Diagoras of Rhodes, Aul. Belli. & Cic. through too much joy, because of the honour of his three Victorious sons in several exercises at Olympus, and of the admiration of the people applauding him, Val. Marc. Diodor. Suid. fell down dead presently in that place. So Sophocles and Philippides the Poets, overcoming others in their poesy, died for their present pleasure and great joy: So more lately Sinan an expert Captain, Rich. Knolls in vita Soly. when his son was restored by the means of Barbarussa, in the reign of Solyman the Magnificent, he for joy, because of the recovery of his son beside his expectation, ended his days. Seeing therefore this is the fruit of wicked and worldly joy, that counsel of the Apostle is needful for them, Sorrow ye and weep, let your laughter be turned into mourning, and your joy into heaviness: otherways the same shall be the end of their profane joy, which is the end of folly: for d Prou. 15 21. foolishness is joy to him that is destitute of understanding. Fourthly, Properties of this joy.. concerning the properties of this joy given by Christ: first, It is heavenly: secondly, spiritual: thirdly, eternal: fourthly, unspeakable: fifthly, glorious: sixthly, internal: seaventhly, full joy. First, It is heavenly, begun here, but chiefly reserved for us in the heavens. e Psal. 16.11. In the Lord's presence is fullness of joy; at his right hand are pleasures for evermore. f Psal. 68.3. The righteous shall rejoice and be glad, before God. Non est gaudium certum in hoc mundo, nec de alio, nec in alio, nec in te: There is no sure joy in this world, neither of another, August. nor in another, nor in thyself. Verum gaudium in hoc mundo, nec est, nec fuit, nec erit, nec esse potest: There is no true joy, neither was, neither shall be, neither can be in this world; it cometh from heaven, and is complete in heaven. Secondly, This joy is spiritual: g Gal. 5.22. The fruit of the spirit wrought in the heart through the power of the holy Ghost; not a fleshly, nor a sensual delight which is contemned by the Saints. c jam. 4. ●. h Rom. 15.13 i Phillip 3.8. Thirdly, It is internal, seeing it is called k Phil. 3.25. the joy of faith, l joh. 15.11. remaining in the godly: Although sometime it appear outwardly in them, m Psal. 68.3. yea that they leap for joy, as was seen in n 2 Sam. 6.14 David, while he brought the Ark to his City. Fourthly, It is unspeakable, as those o 2 Cor. 12.4. words which the Apostle heard in Paradise could not be spoken, it was not possible for man to utter them. So it is with this joy: and no wonder, that it surpass the speech of man, for it is of the nature of that peace, p Phillip 4.7. which passeth all understanding. Fiftly, It is glorious, for as the Apostle saith, They that do truly believe in Christ jesus, do q 1. Pet. 1.8. rejoice with joy unspeakable and glorious: and no marvel, because it is of the same joy which the Saints enjoy hereafter in the kingdom of heaven: as that first sight of the blind man, whereby he shall see men r Mark. 8.24. walk like trees, it was the same sight whereby he saw them a fare off to be men clearly, though it was at the first more confused; so the begun and inchoate joy of the faithful, which is given to them in this life, is unspeakable and glorious, and the beginning of that celestial joy, which more perfectly and abundantly shall be imparted to them. Sixthly, It is an everlasting joy, called our s Math. 25.21. Master's joy: as God shall live for ever, so our joy shall remain for ever. Seaventhly, Therefore also it is a t joh. 15.11. full joy. An Ancient speaketh of this joy in these words; Gaudium quod acceperis de Creatore, Bernard. nemo tollet à te; cui aliunde comparata omnis iucundit as maeror est, omnis suauttas dolour est, omne dulce amarum est, omne decorum faedum est, ac postremo omne quod delectare potest, molestum est: Uses of the joy.. The joy which thou shalt receive of the Creator, none shall take it away from thee; to the which all delectation gotten from any other, is mourning, all pleasantness is sorrow, all sweetness is bitter, all beautiful things is filthy; and lastly, all delight full things is troublesome. Fiftly, the assurance of this joy, may be of great use to the godly. First, That they (as Christ did) u Heb. 12.2. for the joy that is set before them may endure the cross, and despise the shame of this world. Secondly, They may be persuaded, x Deut. 30.9. That God will rejoice over them, to do them good, that a Isa. 62.5. God will be glad of them, as a Bridegroom is glad of the Bride, the Lord delighting in them, b Zeph. 3.17. he will save them, quiet himself in his Love, and rejoice over them with joy, and thus c Psa. 118.15. the voice of joy and deliverance shall be in the Tabernacles of the righteous continually. CHAP. XIIII. Christ giveth Peace. AS true and solid joy is wrought in the heart of man by Christ (not by the virtue of herbs Helenium Halicampani, Beroald in symbolis Pythag. or Borage, as some doth affirm) d Eph. 2.14. so he who is our peace, e Psal. 85.8. will speak peace unto his people, and to his Saints, that they turn not again to folly; f 2. Thess. 3.16. the Lord of peace will give peace always by all means, yea g Rom. 15.13. he will fill his own with all joy and peace in believing, so that h Col. 3.15. the peace of God shall rule in their hearts, seeing i 1. Pet. 1.2. it will be multiplied unto them, and abound as a k Isa. 48.18. flood. Before we attain unto this spiritual peace, first we must sight l 2. Tim. 2.3. as good soldiers of jesus Christ m 1. Tim. 6.12. the good fight of faith, and be well exercised in that spiritual n 2. Cor. 10.4. warfare, the weapons whereof are not carnal, but mighty through God to cast down strong holds. Secondly, we must resolve to o Heb. 12.7. endure Gods chastening, correcting us with distress of mind, and trouble of conscience, before he sand us glorious feelings of his comfortable presence, and refresh our p Phil. 4.7. hearts and minds with that peace which passeth all understanding, that is in Christ jesus. Concerning our spiritual warfare, that we may be the more hardened to undergo the travel and turmoil, War must go before Peace. Properties of this Warfare. which is in it, let us consider some properties and prerogatives thereof. Our spiritual warfare is: 1. Just and holy, because of God's appointment, that it should continued q Gen. 3.15. between the seed of the woman and the Serpent, It is most unlike that war of the jews, that was against r Numb. 14.41. the Lord's commandment, and therefore they were vanquished and consumed. 2. It is necessary: otherways we cannot be obedient to God, for whosoever refuse this warfare, they make defection, from their Creator, neither shall s judg. 7 23. Peace be unto them, (as it was unto Gideon) who will not be content to t 2. Sam. 25.2. fight the battles of the Lord with David. 3. It is admirable & wonderful, because there is no exception of persons, no privilege, nor immunity granted to any from it. King, Priest, rich, poor, young and old, man and woman, all and every one of them must fight under the u Isa. 49.22. standard which Christ setteth up to his people. The matter is not so in this warfare, as it is in worldly warfare; for some of the Lords people might lawfully have left it, and x Deut. 20.5, 6, 7. returned again unto their houses; but none at all may forsake this warfare without disobedience and defection from God. 4. It is a continual warfare, for the a Reu. 12.17. Dragon is wroth with the woman, and maketh war with the remnant of her seed, which keep the commandment of God, and have the testimony of jesus Christ, Satan without any intermission b job 1.7. compasseth the earth c 1. Pet. 5.8. seeking whom he may devour. The d Reu. 12.10. accuser of the brethren, which accuseth them before God day and night, he fighteth also against them day and night with irrecoverable hatred and continual tentations, so that the most reformed in this earth cannot enjoy such perfection of peace, but they will found that the e Gal. 5.17. flesh lusteth against the Spirit, and the Spirit against the flesh, the battle begun in their life, never altogether ended until the hour of death. 5. This is a comfortable warfare, because all Christ's soldiers may be assured of undoubted victory, and that they are to f 1. Pet 5.4. receive an incorruptible crown of glory, seeing g Iosh. 5.14. the captain of that host is h Isa 9.6. the mighty God, who i Math. 28.20 will be with them always, k Reu. 19.11. he judgeth and fighteth righteously, he will l 2. Tim. 4.18 preserve his own unto his heavenly kingdom, where m Reu 7.9. clothed with long white robes, and palms in their hands, they shall triumph eternally. Albeit the Saints be uncertain, in what place of the earth, in what nation or kingdom they must fight and encounter with their enemies; Yet they are most certain in what place they shall triumph, namely in the kingdom of heaven. As the Roman soldiers sent out by their Senate at there departure knew not assuredly, Simil. in what place of the country they should found their adversary to fight against, but they were sure and certain of the place where they should triumph in ease; so they obtained the victory, to wit in the City of Rome, in presence of the Senators; and for good reason, because the Senate did Minister weapons and give counsel to them, and did furnish, food, victuals, money, and other warlike provision with all necessaries unto them. So Christian soldiers though they be ignorant of the proper place of the battle yet they know well the place of their triumph, even in the heaven, in presence of God, and before the Lamb, of whom they received counsel, strength, courage n joh. 15.5. without whom they could do nothing, neither for God's glory, nor there own salvation; so that every one of the Godly justly may say with David o Psal. 144.1. Blessed be the Lord my strength, which teacheth my hands to fight, and my fingers to battle. Now if men naturally will make war to resist their enemy, and for the obtaining of outward peace for ( * August. bellum geritur, ut pax acquiratur.) Should not Christians gladly undertake this spiritual warfare to p jam. 4.7. resist the devil, who then will fly from them, and to the end they may enjoy inward and spiritual peace, and tranquillity of mind. In this holy warfare that counsel and advice which God did give to his people, is worthy of continual remembrance and is of absolute necessity; namely q Deut. 23.9. when thou goest out with the host against thine enemies, keep thee then from all wickedness. Again thou who desirest the fruition of this happy peace, must be content first to suffer some unquietness of mind, and grief of conscience which hath been incident to the deatest servants of God, as unto patiented job thus complaining, r job 13.24, 25. wherefore hidest thou thy face, and takest me for thy enemy? wilt thou break a leaf driven to and fro, and wilt thou pursue the dry stubble? thou writest bitter things against me, and makest me to possess the iniquities of my youth, thou puttest my feet in the stocks and s job 6.4. the arrows of the Almighty are in me, the venom whereof doth drink up my Spirit, and the terrous of God fight against me. Lo the wonderful perturbation, and grievous perplexity of the afflicted Saint, appointed for Glory, peace and happiness! Likewise David himself was wonderfully cast down and disquieted with grief of mind, and anguish of his soul, and thus complaineth, t Psal. 38.2.8.12. Thine arrows, O Lord, hath light upon me, I am weakened and sore broken. I roar for the very grief of mine heart, my strength faileth, and the Light of mine eyes, even they are not mine own. Again, in another place, u Psal. 77.7, 8, 9, 10. Will the Lord absent himself for ever, and will be show no more favour? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure! and I said, This is my death: yet at length that holy man x Mat. 11.29. found rest unto his soul, when a 2. Sam. 12.13. the Lord did put away his sin, and b 2. Sam. 22.1. The trouble of the Saints most unlike the horror of the Reprobate. delivered him out of the hands of all his enemies. This trouble of mind, wherewith the Saints are exercised, is most unlike to that desperate horror of conscience, wherewith the wicked are plagued, because c job 11.20. their hope shall be grief of mind, and their refuge shall perish: they d job 15.20. shall be continually as a woman that traveleth of child, they e Pro. 28.1. shall flee when none pursueth them, they f Isa. 57.20. shall be like the raging sea that cannot rest, there shall be no peace unto them, for their g Isa. 28.20. bed is strait that it cannot suffice, their covering, it is narrow that they cannot wrap themselves, therefore h job 15.24. affliction and anguish shall make them afraid, i Mark 9.44. their worm dieth not, the fire never goeth out, they are tormented for ever. cruciarii Romano ritu crucem suam ferebant, Lips. ipsi ab ea mox ferendi: Sic impiis omnibus conscientiae crucem Deus imposuit, in qua poenas luant antequam luant. As these Malefactors' worthy of torment (after the custom of the Romans) did bear their own Cross, themselves incontinent to be borne and tormented thereupon; so God hath laid the Cross of the conscience upon all the wicked, whereon they may be punished here temporally, before they be punished internally hereafter. But the godly k 1. Pet. 1.6, 7. are in heaviness for a season, through manifold tentations, oftentimes through grief of mind and trouble of their conscience, that the trial of their Faith being much more precious than gold that perisheth, might be found, unto their praise and honour, and glory, at the appearing of jesus Christ; they l 1. Pet. 5.6. are first humbled, and afterward exalted: They are afflicted, that the more they may be comforted. God m job 5.18. maketh their wound, and his hand maketh them whole: they have trouble, that they may have greater n john 16.33. peace, o 2. Tim. 2.11 they are dead with Christ, that they may also live with him; p Rom. 6.5. grafted with him to the similitude of his death, that even so they may be to the similitude of his resurrection, suffering with him, that they may reign with him in his glorious Kingdom. Yet forasmuch as this trouble of mind, Tokens preceding trouble of mind. and grief of conscience, is very fearful and terrible to the godly themselves, (for q Prou. 18.14. the spirit of a man will sustain his infirmities; but a wounded spirit who can bear it?) Therefore for the eschewing of the extremity of this vexation of the mind, it shall be expedient to declare some tokens preceding this horror of conscience. Aristot. Meteor. lib. 2. cap. 2. As the Philosopher setteth down certain signs which go before an Earthquake, viz. First, darkness and obscurity, the Sun being Misty without any cloud: Secondly, calmness of the Air: Thirdly, coldness. So the same are the inward tokens foreshowing that trouble of conscience is to come: Namely, 1. darkness of mind, if one r Isa. 59.10. stumble at the noonday as in the night, & with s job. 13.24. job for a time, cannot see the loving face of God, neither enjoy, nor walk (as he accustomed to do) t Psa. 89.15. in the light of the Lords countenance. 2. When a godly man hath fallen into finfull security, and doth not u Pro. 28.14. fear always, but for a season sleepeth in his iniquity, as David after he had committed that terrible sin of murder and adultery, until the time he was awaked by Nathans ministry, x 2. Sam. 12.1 sent to him from the Lord. 3. When man's heart is not so inflamed with the zeal of God as it should be, but hath a Reve. 2.4. left his first love, and his b Mat. 24.12. charity is waxed cold. If therefore thou be afraid of this inward horror, and painful gnawing of a wounded spirit, and of a tormenting conscience: First, labour diligently, that thou c john 12.36. be the child of light, and to d Ephes. 5. verse 8, 10. walk as a child of light, approving that which is pleasing to the Lord, forsaking the ways, and e Rom. 13.12. casting away the works of darkness: Secondly, f Reuel. 3.2. Be awake and strengthen the things which remain, that are ready to die, continued not in the fearful slumber of sinful security: Thirdly, Be g 1. Kin. 19.14 very Zealous (with Elijah) for the Lord God of hosts, of his honour and glory; Be not h Gala. 6.9. weary of well-doing, for in due season thou shalt reap, if thou faint not. After the mighty wind, which broke the Mountains, and rend the Rocks; after the Fire, and Earthquake; i 1. Kin. 19.12 there came a still and soft voice to the man of God: So after warfare, the battles, the grief of mind, and trouble of conscience, then true tranquillity: k Gala. 6.16. peace and mercy shall be upon the Israel of God. In handling of this point, Orders observed. this order shall be kept: 1. We will speak of the sorts of peace: 2. Of the author thereof: 3. To whom it is given: 4. From what things it proceedeth: 5. Which are the effects thereof: 6. How it should be retained: 7. Of the uses of this Doctrine. Two sorts of peace. First, let us remember, that there is a double 1. A false and deceiving peace of the wicked: For when they shall say, l 1. Thes. 5.3. Peace and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. Alas, many will say, m jer. 6.14. Peace, peace, when there is no peace: They n jer. 8.15. will look for peace, but no good will come, and for a time of health, but behold trouble and vexation: such peace is not the gift of Christ. Again there is a true peace, Another of peace. appertaining to the godly, which is in the Lord jesus, a good peace of the Militant Church, whereby they overcome temptations, and a better peace of the triumphant Church, whereby they are freed and delivered from all temptations. Secondly, God is the Author and giver of this peace, o 1. Thes. 5.23. The God of peace must sanctify us through out, p Rom. 16.28 and tread Satan under our feet shortly; q Phil. 4.9. he must be with us continually, r 2. Thes. 3.16. and the Lord of peace will give us peace always by all means. jesus Christ also bestoweth this peace, and tranquillity; for s Eph. 2.14. & 17. he is our peace, which hath broken the partition wall, and preached peace unto us, that he might reconcile us unto God. As he is King of righteousness, he is also King t Heb. 7.2. of Salem, King of peace; he u Zech. 9.10. whose dominion is from Sea to Sea, and from the River to the end of the Land, he shall speak peace unto the Heathen, which shall x Col. 3.15. rule in the hearts of his chosen. Christ a Isa. 9.6. the Prince of peace, procureth our peace and reconciliation with God much more surely, and firmly, than joab could procure Absaloms' peace with David; for it endured but for a very short time, and thereafter followed Treason, War, and b 2. Sam. 18.17. Absaloms' destruction: But the peace which Christ giveth, is eternal, and endureth for ever, without change or alteration. c Isa. 54.10. For the Mountains shall remove, and the Hills shall fall down, but his mercy shall not departed from his own, neither shall the Covenant of his peace fall away: therewith shall be joy, safety, and eternal salvation. That Covenant of peace which he maketh, d Ezech. 37.26. is an everlasting Covenant, he will set his Sanctuary among them for evermore, he will be their God, and they shall be his people: e job 34.29. When he giveth peace and quietness, who can make trouble or vexation? Thirdly, To whom true peace is given. Christ will give this peace, to those that fear him. f Mala. 2.5. Levi feared the Lord, and was afraid before his name, and the Lord made a Covenant of life and peace with him. 2. To those that love his Word; g Ps. 119.165 They that love thy Law (saith David) shall have great peace, and they shall have no hurt. 3. To those who with happy jehoshaphat, h 2. Chr. 17.4. seek the Lord God, and walk in his Commandments. i 2. Chro. 20.30. As his Kingdom was quiet, and God gave him rest on every side; so doubtless his heart was quiet and settled in his God, who gave him also inward peace, and tranquillity of mind. 4. To those that with (Asa) k 2. Chro. 14.2. do good and right in the eyes of the Lord. 5. To those who l Psal. 34.14. seek peace and follow after it. 6. Christ will leave m joh. 14.27. his peace, and give his peace to his Disciples, not as the World giveth. 7. To the n Luk. 10.6. sons of peace, for peace shall rest upon them for ever. If therefore thou fear God, love him, doing right in his eyes, follow peace and be Christ Disciple and the Son of peace, peace shall be with thee: but all those that rebel against the Lord, contemn his word, who are given to contention, who refuse his instruction, God who o Psal. 5.5. hateth all them that work iniquity, will abhor them also, they shall not be partakers of this peace, nor tranquillity which is a privilege appertaining to the righteous serving God in spirit, in truth and sincerity. Fourthly, This p Gal. 5.22. peace is a fruit of the holy Spirit, From whence this peace proceedeth whereby the children of God do receive the comfortable assurance of this adoption, and q Rom. 8.15. they cry Abba Father, and the same spirit, that true r joh. 14.16. comforter abiding with them for ever, doth furnish unto them abundance of inward peace and heavenly consolation. 2. It is an effect of justifying faith, s Rom. 5.1. For being justified by faith, we have peace towards God, through our Lord jesus Christ. 3. This faith as it worketh piety and devotion, so it t Gal. 5.6. worketh by Charity and brotherly affection, of which proceedeth a godly life and holy conversation, which surely yields inward rest and peace of conscience, even in time of trouble and affliction, as the holy Apostle of his own experience u 2. Cor. 1.12. witnesseth. 4. That x 2. Thess. 2.16. good hope which God even the Father which hath loved us, hath given us, worketh this happy peace in us: this hope persuadeth us, that albeit with Christ our eldest brother we a Heb. 12.2. endure the Cross and suffer pain and molestation here; yet afterward we shall also b Luk. 24.26. enter into his glory, and c Isa. 57.13. trusting in him we shall possess his holy mountain, which is a great cause of true peace and contentment. Fiftly concerning the effects of this peace, Effects of peace. we will remember four of them. Peace causeth prosperity; it preserveth the heart; it governeth the same, they who receiveth it, shall be found in peace and blessed for ever. 1. This peace bringeth prosperity. d job 22.21. Therefore (as Eliphaz counselleth) acquaint thy self, I pray thee, with the Almighty, and make peace with him, ask peace of him, thereby thou shalt have prosperity, and the light shall shine upon thy ways. 2 This peace will be a defence to the heart: for after this way the Apostle testifieth, e Phil. 7. the peace of God which passeth all understanding shall preserve your hearts and minds in Christ jesus. For our loving God, who appointed six Cities of refuge, for the safety f Num. 35.11. of the slayer, which slew any person unawares, he also provideth and bestoweth this peace as a City of refuge the safety and preservation of a sinner who truly returneth to him. And seeing our provident Father hath a care of the Does, of the Roes, and of the Coneys, in that he appointeth g Psal. 104.18. the high mountains and the rocks to be a refuge for them: will he neglect his faithful servants, or will he be careless of his dear children? Not: for his i 2. Pet. 1.2. peace shall be multiplied to them, whereby they shall be comforted and preserved, it shall be to them a refuge in time of calamity and affliction. 3. This peace governeth and moderateth the heart. k Col 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Aristot. Vide Annotatio. Maiora D. Bezae. Col. 5.11. Let the peace of God rule in your hearts, saith the Apostle. It so ruleth as a judge deciding controversies, and removing doubts, or as a commander of those, who prove Mastery by putting an end to their painful exercise, there wrestlings and combats, and so by bringing rest and quietness to that soul where it remaineth. 4. Who so have gotten this peace, l 2 Pet. 3.14. How this peace is retained. They will be diligent that they may be found of God in peace, without spot and blameless, they shall receive eternal felicity and happiness. Sixtly, this peace is retained by confession of our sins, and true repentance. m Psal. 32.3. When we hide our iniquities, our bones are consumed; our hearts are troubled: but when we acknowledge our sin, God will forgive the punishment thereof, and compass us with peace and joyful deliverance. 2. We keep this peace, by n Psal. 34.4. eschewing evil, and doing good, by seeking and following after the same: for if o Isa. 59.2. our iniquities have separated between God and us, and our sins have hid his face from us, that he will not hear, than our righteousness in jesus, and true faith in him, will make us to p jam. 4.8. draw near to our God, and to q Rom. 5.1. have peace towards him: when we r Tit. 2.12. deny ungodliness, and worldly lusts and work no iniquities, but walk in God's ways, and keep his precepts diligently, than t Psal. 4.6. he will lift up the light of his countenance upon us, u Isa. 49.8. in an acceptable time he will hear us, and in the day of salvation he will help us, he will preserve us and give his covenant of mercy and peace unto us. s Psal. 119.3. If we x 1. joh. 2.18. abide in Christ, as we shall have peace here, so when he shall appear, we may be bold and not be ashamed before him at his coming: and the counsel of that wise man is very profitable for the entertaining of this peace, a Eccles. 2.3. join thyself unto God, and departed not away, than thou shalt not be disquieted nor destroyed, but comforted and increased at the last end. b Ephes. 4.30. Grieve not the holy spirit of God, the fruit whereof is peace, gentleness and goodness. Use of this doctrine. Thus by confessing our sins, by amendment of our lives, by abiding in Christ, by keeping the good spirit, we shall keep this inward peace and quietness. Lastly, for the use of this doctrine. It should be our principal study c Luk. 19.42. to know in this our day those things, which belong unto our peace, and to travel with all endeavour that they be not bid from our eyes. After the knowledge of them, we will seek earnesly to have this peace in Christ with God, and having obtained the same, d job 5.23. Than the stones of the field shall be in league with us, & the beasts of the field shall be at peace with us: Lamentable and doleful is the estate of all who art at variance, and enmity with the Almighty. e Psal. ●6. 7. Who shall stand in his sight when he is angry? Who can stand before his wrath, or abide the fierceness of his fury? g job 33.13. God is greater than man, wherefore should he strive against him, who doth not give account of his matters? and h Psal. 139.7. whither shall man go from him, and fly from his presence? f Nah. 1.6. Indeed jeroboam i 1. King. 2.40. fled from Solomon into Egypt, and was safe with Shishoi. But he k Amos 9.1. that flieth from God, shall not fly away; his enemies that escape for a time shall not be delivered, though they dig into the hell, or climb up to the heaven, or hide themselves in the bottom of the Sea, yet thence his hand will take them, and punish them. Albeit, jonah supposed that he might l jon. 1.2. flee to Tarshish from the presence of the Lord; yet he was fare disappointed, and for his foolishness corrected. As for us therefore, m Psal. 73.28. It is good for us to draw near to our God, and to be at peace with him that the omnipotent God n Iosh. 5.13. may be on our side then? surely his salvation shall be near to us, righteousness and peace shall kiss one another, mercy and truth shall meet, and our Lord shall give good things unto us: then his all-sufficient power shall be for us, and not against us; it shall be comfortable, and not terrible, as it was to the p 1. Sam 4.8. Philistims. If thou obtain and entertain this peace with Christ, thou shalt find his power: 1. To be a delivering: 2. A nourishing: 3. A defending: 4. A conferring: 5. And an honouring power, as Abraham's power was for Lot, q Gen. 14.16. who delivered him taken prisoner: as josephs' power was for his brethren: r Gen. 50.21. he comforted and nourished them and their children in the time of famine: as Moses power was for the Israelites, to defend them, and kill the Egyptians: as joshua his power was for his country people, to give them a good land, and an t Iosh. 11.23. inheritance: as Daniels power was for his companions, to bring them to honour s Exod. 2.12. and preferment, u Dan. 2.49. To set them over the charge of the Pronince of Babel; So Christ's power will be extended in thy favour, x Luk. 1.74. To deliver thee out of the hands of all thine enemies, a Eph. 5.29. he will nourish and cherish thee as his own Spouse, he b Psal. 22.21. will save thee and defend thee from the Lion's mouth, from the horns of the Unicorn, from the power of the Dog, from the malice of all thy strong and cruel enemies, he will give to thee a c Psal. 16.6. fair heritage, in a pleasant place, a d Heb. 12.28. kingdom which cannot be shaken, he will bestow upon thee, e 2. Co. 4.17. eternal honour and an f 1. Pet. 5.4. incorruptible crown of glory. But think not to enjoy here pure and perfect peace, without any fashrie or fight, Talis pax est, August. ubinullum est bellum, nulla contradictio, ubi nihil resistit, quae hic haberi non potest. Such peace is in the heaven, where there is no war, no contradiction, where nothing maketh resistance, which cannot be obtained here. Pacem summam obtinebimus in patria, nobis inter nos, & cum ipso Deo. In our native country we shall receive great peace, pure and perfect peace to ourselves, amongst ourselves, and with God himself. CHAP. XV. Christ giveth Grace. AS jesus Christ of his gracious goodness vouchsafeth upon his own true and happy peace, (whereof the most profane Atheist at one time, when the righteous judge doth come to judgement will be most desirous, like jehoram, who g 2. King. 9.22. wished peace with jehu, but it was refused, and he destroyed,) when h 1. Thess. 4.16. the Lord shall descend from heaven with a shout, & with the voice of the Archangel, and with the trumpet of God i Mat. 24.33. with power and great glory; then the most senseless and slothful sinner, would be glad of peace, which will utterly be denied to him. So likewise Christ, k joh. 1.14. The only begotten Son of the Father, who is full of grace and truth, of his plenitude and fullness will give grace to us, who by nature are graceless. Boaz did not suffer Ruth to departed from him l Ruth. 3.17. empty, but gave her six measures of Barley; for he was a man of wealth and m Ruth. 2.1. great power. jesus Christ, whose power is infinite, and whose favour is surpassing great, will not suffer his own servants to be always empty, but they shall be n Act. 4.31. filled with the holy Ghost, and filled with grace, and o Phil. 1.11. with the fruits of righteousness, according to that measure, which he thinketh most expedient for them. God who willed his people to bestow p Deu. 15.13. a liberal reward upon their poor brethren, and not to let them go away empty after six years service, He himself will be much more liberal and bountiful, he will be a q Gen. 15.1. Buckler to his own, and their exceeding great reward. When he r Reu. 22.12. cometh, his reward is with him: At his second coming he will give glory at his first coming into our hearts, he bringeth grace with him. Concerning this benefit, The order here observed. which is the most special good, we receive in this earth, we will speak briefly of these particular points: 1. Of the beginnings of grace: 2. Of the necessity of it: 3. Of the comeliness thereof: 4. Of the utility and profit of it: 5. Of the stability thereof: 6. Of the effects of grace: 7. To whom it is given: 8. Of some uses. First, Beginnings of grace desire thereof. he who is the fountain of grace, giveth ordinarily two beginnings of it: 1. A desire of grace: 2. A purpose of amendment. This desire of grace proceedeth from grace, Simil. and it is a sure argument that some grace is already wrought, and that it is not altogether deficient and lacking, where that desire remaineth. As a sick man desireth the windows of his house to be opened, that he may get air to be refreshed. This his desire argueth not, that altogether he wanteth air, for then his life could not continued, he would incontinently be choked, but that already he hath some air, and thirsteth for the same juice abundantly: so the desire of grace is no token of the want of grace, but a beginning of further grace, and a sure pledge that it will come shortly more plentifully. Yet let us remember: First, that our desire should not be inconstant and fleeting, but constant and continuing, like David's desire; s Psal. 27.4. One thing I have desired that I will require: Secondly, our desire should be accompanied with an earnest care to use lawful means, whereby we may attain to it, like t Luk. 19.3. Zacheus, he desired to see jesus, and could not for the press of the people, because he was of a low stature; wherefore he ran before, and climbed up into a wild figtree, that he might see him; He carefully (as we should do) used means to accomplish his desire. It is the custom of the reprobate to desire and wish for grace and good things, but to use no means to come to it. As Balaam desired good, and wished to u Numb. 23.11. die the death of the righteous but cared not to live the life of the righteous. His desire was no good desire like to the desire of the righteous. The Lord x Phil. 2.13. worketh this will and desire, also the deed even of his good pleasure. 2. He a Psal. 10.17. heareth that desire which he worketh and bendeth his care to it: 3. A desire and b 2. Cor. 8.12. willing mind, it is accepted of God, according to that a maen hath, and not according to that he hath not: 4. This desire wrought, heard, accepted of God shall be fulfilled, and satisfied. c Math. 5.6. Blessed are they which hunger and thirst for righteousness, for they shall be filled; again purpose of amendment of life, and a constant determination to worship & honour God by an honest and godly conversation, is a sure beginning of grace and happiness: therefore Baruabas sent forth from the Church which was at jerusalem to go to Antioch, d Act. 11.23. when he was come he exhorted all that with purpoe of heart they would cleave unto the Lord, & continued with him that exhortation then given unto the Antiochians, which is most needful for all Christians, and that every one may say with holy David e Psal. 119.57. , O Lord, thou art my portion, I have determined to keep thy words: and with Hezekiah f 2. Chro. 19.10. Now I purpose to make a covenant with the Lord God of Israel, that he may turn away his fierce wrath from us. This purpose, as it was in the prodigal son resolving, g Luk. 15.18. to rife and go to his father, to confess his sins humbly, and to crave pardon earnestly; so it will be also in all the children of God, and this resolution, with that godly desire, is the true beginning and seminary of saving grace, and felicity. But let us remember, that this desire is not a natural desire or fleshly (for that is h Psa. 112.10. the desire of the wicked which shall perish) but it is a spiritual desire and heavenly, i Esa. 26.8. Cassiod. Lib. 4. cap. 25. the desire of our soul will be to God's name, and the remembrance of him. In qualitate desiderij potest mens honesta cognosci: In the quality of the desire an honest mind may be known. Some sorrow will also accompany this desire. The Israelites who k Psa. 137.6. remembered jerusalem, being most desirous to remain there, were sorrowful for their banishment in Babylon; and their absence from jerusalem. l Gal. 6.16. The Israel of God who longeth and languisheth for grace, will be most sorrowful for the decay and want of grace. Moreover, this desire, Crescit dilatione; Gregor. Hom. 23. sup. Euan. siautem dilatione desicit, desiderium verum non fuit: Groweth by delay, but if by delay the same shall diminish or decay, that hath not been any true desire. And as concerning the purpose to serve God, it must tend to practise, and end at performance: for we should be m jam. 1.22. doers of the word and will of God, and not hearers only, deceiving our own selves. Than n Rom. 2.13. we shall be justified here, whereas the only hearers of the law are not righteous before God, And hereafter o Math. 7.21. we shall onter into the kingdom of heaven, when we do our father's will which is in heaven. Thus when practice is conjoined with our settled purpose, p Isa. 26.3. by an assured purpose, God will preserve perfect peace unto us, as the Prophet speaketh. Next, touching the necessity of grace, Necessity of grace. q Heb. 12.28. let us have grace, whereby we may so serve God, that we may please him with reverence and fear; in which words the Apostle plainly telleth us, that grace is most necessary, without the which, we can do no pleasure nor no service to God. r Act. 15.11. We believe (saith Peter) through the grace of our Lord jesus Christ, to be saved. If salvation be needful so is grace, whereby we attain to salvation. Sine gratia nec infants, August. lib. de natura & gratia. nec aetate grandes salui fieri possunt. Without grace neither young nor old can be saved. The true Christians and elect brethren at Antiochia knew well the necessity of grace, and therefore they s Act. 15.40. commended Paul and Silas departing from them for the visitation & confirmation of the Saints, unto the grace of God; being assured that by grace, They would t 1. Tim. 1.16. take heed unto themselves, and unto learning, and to their hearers, and continued in their calling, that in so doing they might both save themselves and those that heard them. As all those who were without the ark, albeit they had worldly wit, strength, riches, and earthly glory, yet they u Gen. 7.21. perished, and were drowned in the flood: so all those that are x Eph. 2 12. without God in the world, without Christ, wanting grace, and repentance, a Luk. 13.3. shall likewise perish, and have b Reu. 21 8. their part in the lake which burneth with fire and brimstone. No knowledge, no strength, no honour, no c Prou. 11.4. riches availeth them in the day of wrath, who are destitute of grace and righteousness. Crysostome by a comparison declareth how necessary grace is for us. Crysost. As a rudder is needful to a ship; so grace is necessary for the safety of our souls. Sicut navis fracto gubernaculo illuc ducitur ubi tempestas impellerit: Sic et homo divinae gratiae auxilio perdito, illuc ducitur, et illud agit per peccatum, quod Diabolus vult. As a ship, the rudder being broken, is driven to that place, where the tempest forceth it: So a man having lost the help of God's grace, is driven there and doth that by sin, which the devil willeth. Thirdly, grace is the most comely ornament. Grace is the best ornament. d Gen. 42.42. Pharaohs ring, the Garments of fine linen, that golden chain, was not so brave an ornament to joseph, as grace was. The Princely e Est. 6.11. apparel of Ahashuerosh, his best horse, his royal crown, was not so great an ornament to Mordecai as grace was. The f Luk 15.22. best robe, the precious ring, the new shoes, was not so great an ornament to the prodigal son as grace was. If grace be laeking, neither Esaves g Gen. 27.15: fair clotheses,: neither Absalon's h 1. Sam. 14.25. vare beauty,. who had no blemish in his whole body, neither i 2. Kings 9.30. jezabels painted face nor tired head, will be a continual and sufficient ornament. For he who without grace hath rich apparel, and rare beauty, he hath also, * Petrar. dial. de forma eximia corporis. velum oculis, laqueum pedibus, viscum alis quibus detinetur, vera discernere, virtuten sequi, aut in altum evolare animo; a veil covering his eyes, a snare holding his feet, birdlime entangling his wings, whereby he is detained to discern verity, to follow virtue, and to mount up in his mind to the contemplation of heavenly things. Who so hath received grace, may say with the Spouse of Christ, k Cant. 1.4. I am black, but comely as the tents of Kedar, and as the curtains of Solomon, l Psal. 45.13. I am all glorious and beautiful within, and m 2. Cor. 3.18. am changed into the same image of the Lord, from glory to glory, as my the spirit of the Lord; n Psal. 8.5. I am crowned with honour, Hebr. 2.7. glory, and worship, and set above the works of God's hands. Fourthly, Grace profitable. concerning the necessity of grace; the Apostle telleth us, that o 1. Timo. 4.8. godliness is profitable to all things, so grace which is the ground of true virtue and godliness is profitable unto all things, both for eschewing evil, and obtaining of good. By p jam. 4.7. August. Simil. grace we submit ourselves to God, and we resist the devil, so that he fleeth from us: Gratia Dei, a Daemonum dominatione liberat. As where Sothernwood, Lysimathus, or Calamint are laid or grow, there venomous beasts remain not, but flee away: So where the grace of God is, Satan and sin, and evil motions departed. Men by nature are prove to do wickedness, and q jere. 9.3. they proceed from evil to worse, but r 1. Tim. 1.14 Simil. the grace of our Lord is exceeding abundant, by which we are restrained and preserved. Like as a spring lock which of itself can shut, but cannot unlock without a key; even so we of ourselves may fall into wickedness, and s 1. Pet. 4.3. walk in wantonness, and run to the excess of riot, but we cannot return, and come out of the same, without the key of God's grace, t Psal. 84.11. for the Lord God is the Sun and shield unto us; the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Sine gratia Dei nemo aliquid benefacit, August. quia quod malefacit, ipsiu● hominis est; quod facit bene, de beneficio Dei est. Without the grace of God, none doth any thing well, because a man doing evil, it is his own deed; that which he doth well, is from the benefit of God. If the holy Apostle Paul desired Mark, to be brought to him, because he was u 2. Tim. 4.11 profitable unto him to minister; we should rather wish that grace may be given to us, which will be most profitable unto us, to be a master to overrule us, x Rom 5.21. to reign by righteousness unto eternal life, to be our guide to direct us, our helper to assist us, and to work every good work in us, Gratia omnia operatur bona, saith the Ancient; as also, August. Nihil est homo sine gratia Dei: A man is nothing without the grace of God, yea worse than nothing, even companion to Satan in sin and misery. Grace is profitable. 1. Because we are elected by grace, therefore it is called a Rom. 11.5. the election of grace. 2. Because of our vocation. We with the Apostle, are b Galat. 1.15. separated from the wicked world, and called by grace. 3. Because we are c Titus 3.7. justified, by grace, and made heirs according to the hope of eternal life. 4. We d Ephe. 2.8. are saved by grace. 5. Because the e Heb. 13.9. heart is established with grace. So our election, vocation, justification, stability, and salvation, are by the free grace of God through jesus Christ. Fiftly, grace is the free favour of God, The stability of grace. whereby it pleaseth his Majesty to make us his dear children, which truly believe in Christ: It is most sure and stable, which cannot wholly and finally be lost; for although Satan be powerful; yet neither he, nor the gates of hell, f Mat. 16.18. shall prevail and overcome one member of Christ's body: although he be deceitful, yet it is impossible to g Mat. 24.24. deceive the very Elect of God. The Devil neither by might, nor sleight, neither by power, nor policy, shall ever be able so to prevail against the godly, that they shall altogether fall away from grace, and utterly lose true faith and Piety: because h joh. 10.28. the sheep of Christ shall never perish, neither shall any pluck them out of his hand: because i 1. john 3.9. they are borne of God, they cannot sinne, they cannot commit that k 1. john 5.16 sin which is unto death, l Rom. 6.14. sin hath not dominion over them, it ruleth not in them with whole consent. So this grace given by Christ, as it is more ample and greater, than the grace given to Adam at his creation: so also this grace is more firm and stable, which is for our great consolation. Gratia per Christum nobis impertita, long amplior quam illa quae ante lapsum Adamo fuerat collata. August. lib. de correctione & gratia. Nam hoc tantum Deus illi dedcrat, ut in iustitia, in qua erat creatus, perseveraret si vellet: at voluntatem perseverandinon dedit, sed ipsius arbitrio optionem permisit adharendi suae integritati, aut ab ea deflectendi. At gratia ab eius filio nobis allata longior est & amplior. Nam praeter facultatem, nobis etiam impartit voluntatem bene agendi, efficitque per suum spiritum, ut tanto amore ac studio amplectamur, quod illi gratum esse intelligimus, ut inde nec carnis nostrae obluctatione ac repugnantia, nec alia ulla tentatione avertamur. That grace bestowed upon us by Christ, is much more ample than that which was given to Adam before the fall: for God gave only this to him, that he might persevere in that righteousness, in which he was created, if he would: but he did not give unto him a will to persevere, but left it to the option of his arbiterment, to cleave to his integrity, or to departed therefrom. But the grace brought to us by his Son, is fare greater: for beside the faculty and power, he also vouchsafeth unto us a will to do well; and he causeth by his spirit, that we embrace with so great love and earnestness, that which we understand to be acceptable and pleasant to him, that neither by the wrestling, and resisting of our flesh, neither by any other tentation are we diverted or turned any way therefrom. If m jere. 31.35. the Sun which is a light to the day, and the courses of the Moon, and of the Stars, which are for a light to the night; if these ordinances departed out of God's sight; then shall the seed of Israel be cast off. But that order of nature is unmovable and unchangeable. So is the n Levit. 26.9. Covenant of God which he will establish and confirm with us; it will be an unchangeable, o Ezech. 37.26. and everlasting Covenant. If God's p jere. 33.20. Covenant of the day and night can be broken, so that there should not be day and night in their seasons; then may his Covenant be broken with David. He will q jere. 31.3. love us with an everlasting love, his r Levi 26.11. soul shall never loathe us, we will be s 2. Cor. 6.16. the Temple of the living God, he will devil among us, and walk with us, he t Reve. 3.12. will make us pillars in his Temple, we shall go no more out; his grace shall be most sure and firm. Sixtly, The effects of grace. August. the effects of grace are many and divers. Prima gratia beneficii Dei est redigere nos ad confessionem infirmitatis: The first grace of God's benefit is to bring us to a confession of our weakness, sins, and infirmities. David received grace, x Psal. 32.5. He acknowledged his sin unto God, neither did he hide his iniquity, but he confessed against himself his wickedness, and the Lord forgave him the punishment of his sin. The Prophet Isay received grace, he confessed that a Isa. 6.5. he was a man of polluted lips. The Prophet jeremy with the godly through grace, did b jer. 14.20. acknowledge their wickedness, and the iniquity of their fathers, beseeching God not to abhor them, neither to break his covenant with them. Daniel through grace confessed sincerely, That c Dan. 9.7. righteousness belonged unto the Lord, but that open shame and confusion of face appertained to him and his people, because of their offences committed against God, and because they had not obeyed the voice of the Lord, to walk in his laws which he had laid before them by the ministry of his servants, the Prophets. The d Luk. 15.18. Prodigal son, the humble e Luk. 18.13. Publican, repenting f Luk. 19.8. Zacheus, the converted g Luk 23.14. thief, h Act. 9.15. that chosen vessel unto God i 1. Cor. 15.9. Saint Paul, humbly confessed their sins and infirmites' through grace, also they received remission and mercy. Ambros. Isidor. Confession quae fit cum paenitentia, nos liberat à morte: Confession with repentance delivers us from death. Confessio sanat, confessio iustificat, confessio peccatis veniam donat: Confession healeth, justifieth, and giveth pardon to sins. Also earnest prayer, fervent supplication k Leb. 5.7. strong crying and tears, will be joined to this humble and hearty confession, as may clearly appear in the examples before specified. 2. It is an effect of grace that our will is healed: then we shall labour with all care & diligence l Heb. 13.21. to make us perfect in all good works to do Gods will working in us that which is pleasant in his sight. 3. This cometh of grace, when m 2. Thes. 13. our faith groweth exceedingly, when n Math. 24.13. we endure, and persevere to the end that we may be saved. August. 4. Gratia si non abundasset in Martyribus, tantas paenas sustinere non potuissent: If grace had not abounded in the Martyrs, they could not patiently have suffered so great torment. As o Rom. 5.20. where sin abounded, their grace abounded much more: so where pain abounded in the Martyrs, grace super abounded: by grace we patiently suffer shame. 5. Where we receive grace from Christ, we shall with joseph p Gen. 39.4. found favour in their sight, whose favour may be profitable & comfortable unto us, having received grace we shall q Prou 22.11 love, and obtain pureness of heart, our r Eph. ●. 29. communication shall be good to the use of edifying, that it may Minister grace to the hearers: then for the grace of our lips: The King shall be our friend. We may so say of grace, as one speaketh of a fit time or opportunity: Beroaldus in Heptalog. septem sapientum. Scitote plus pollere hanc ad successus petitionum, quam adipem leonis, quam sanguinem basilisti, quam spondylō draconis, quam anguium, druidarum ovum, caeteraque id genus premissae magicae va●●tatis. You may be assured that this is more profitable for the success of your petitions unto earthly Princes, than the fat of the Lions, than the blood of the Cockatrice, than some sorts of Serpents, than the egg of an Adder, and other frivolous trifles of Magic vanity: By the abundance of grace, s Rom. 5.17. and gift of righteousness, We shall reign in life through jesus. Thus seeing an humble confession of our weakness, a sure curing of our will, a reformation of our life, continuance to the end, patience to endure trouble, favour profitable, a crown incorruptible with many more good things, are the effects of grace, as an Ancient showeth. By grace (saith he) we are converted, by grace we are helped in time of our trial and tentation, Bernard. in assumpt. Mariae. Serm. 5. Simil. by grace we are rewarded. And like as the same is the strength of the Sun which warmeth and prepareth the earth to receive the seed; and that same strength of the Sun which maketh the seed sown to bud forth, and which bringeth the corns to maturity and ripeness. So that same grace forerunneth our will, and which followeth after. August. Praevenit gratia ut saluemur; eadem subsequitur ut vegetemur, praevenit ut vocemur, subsequitur ut glorificemur. Grace forerunneth that we may be healed: the same followeth after, that we may be strengthened: grace goeth before, that we may be called: the same followeth after, that we may be glorified. For t Act. 15.11. we believe through the Lord jesus Christ to be saved, s Rom. 5.17. and to be crowned by virtue thereof, with a u Prou. 4.9. comely ornament, even with a crown of endless glory. We will briefly consider in the seventh place, To whom grace is given. upon whom this inestimable gift is vouchsafed, and who are endued therewith: 1. The humble and lowly in heart. God x Prou. 3.20. with the scornful he scorneth; but he giveth grace to the humble. a jam. 4.6. & 1. Pet. 5.5. He resisteth the proud, and he giveth grace to the humble. 2. Those who are members of the true Church, b Zach. 12.9. God will pour upon the house of David and upon the inhabitants of jerusalem, the spirit of grace and compassion: 3. who walketh uprightly and liveth a godly life and conversation. c Prou. 14.4. Among the righteous there is favour and grace, whereby they are accepted and reconciled to God. Away with that erroneous, detestable, and damnable doctrine of the Arminians, dreaming of an universal grace as they call it; that grace commonly appertaineth to all, which is only proper to the elect: To d Mat. 13.11. whom it is given to know the secrets and mysteries of the kingdom of heaven, but to all it is not given. Neither think we that freewill by grace is wholly removed and abolished, but only thereby delivered and amended. Caelest. Epist. 1. Gratia non aufertur liberum arbitrium. sed liberatur; ut de tenebroso lucidum, de pravo rectum, de improvidente sit providum, quae operatur in nobis hoc ipsum velle, perficere, credere, sperare, & quicquid ad salutem opus est; utpote per quam charitas Dei, in qua summa est omnium non ostensa nobis, sed affusa in cordibus nostris per spiri●um sanctum, qui datus est nobis. The freewill is not taken away by grace, but is delivered, so that it becometh lightsome of a dark freewill, and if a wicked, it becometh rectified, of an improvident, it is made flourishing and provident, grace worketh in us this same, to will, to perform, to believe, to hope, and whatever is needful for our salvation; forasmuch by grace the love of God, in the which is the sum of all, is not only showed to us, but also is e Rom. 5.5. shed abroad in our hearts by the holy Ghost which is given us. Neither yet teach we, that humility, or a good life goeth before all grace, as the cause thereof, but that grace worketh humility and godliness, which bringeth an increase thereof: f Mat. 25.29. For unto every man that hath, it shall be given, and he shall have abundance: and from him that hath not, even that that he hath shall be taken away. When thou hast gotten grace, pride will be banished, than thou wilt well know, that g 1. Cor. 4.7. thou hast nothing, but that which thou hast received; thou wilt find, that h 2. Cor. 3.5. of thyself thou art not sufficient, to think any good thing, thou wilt acknowledge that thy sufficiency is of God. August. Si vis esse alienus a gratia, iacta tua merita. If thou wouldst be a stranger from grace, boast of thy own merits. The proud Pharisee glorying in his righteousness, i Luke 18.14. was not justified, he received no grace: but that holy and humble virgin Mary, is exalted and k Luke 1.28. blessed, esteeming herself to be of l Luk. 1.48. a lowestate and poor degree, yea jesus Christ her son and Saviour; m Col. 2.9. in whom dwelleth all the fullness of the Godhead bodily as he is n joh. 1.14. full of grace, so he is o Math. 11.29. meek and lowly in heart, full of lowliness and humility: and although he was p joh. 14.13. Master and Lord, yet he was content to wash his own Disciples feet. Uses of this doctrine. Lastly, let us consider some uses: 1. God deliver us from that terrible plague and q Heb. 10.29. sore punishment, that we despite not the Spirit of grace, that we be not r jud. 1.4. men which turn the grace of our God into wantonness, that we remain not under the kingdom of sin, which is s Act 26.18. the power of Satan, the power of darkness, u 2. Tim. 2.26. the snare of the devil, by which men are taken at his will, and x Luk. 11.21. that house kept by that strong man armed, the things that he possesseth are in peace, in the which kingdom their is no honesty, no holiness, no happiness. But let us strive with our whole care and continual labour, that we may a joh. 15.4. abide in Christ, in the kingdom of grace, and so b 1. Pet. 3.13. look for new heavens and a new earth wherein dwelleth righteousness, where the dominion of sin and death being destroyed, c 1. Cor. 15.28. God shall be all in all unto us. Now for this purpose, let us daily and earnestly sand up to our God that petition taught us by our Master; d Math. 6.10. Luk. 11.2. Let thy kingdom come, that we may remain in the kingdom of grace, and afterward be received into the kingdom of glory. If none will neither despise nor despite earthly grace, and temporary good, by which t Col. 1.13. men are we ashy, mighty, witty, and honourable in the eyes of the world; fare less should heavenly and saving grace be despised or despighted, that eternal and spiritual good should principally be resteemed and accepted of, whereby we are honourable in the eyes of God, and happy for ever. 2. Biel. lib. 2. dost. 26. Let us wish feriously, and pray fervently for this chief good wished by the servants of Christ 〈◊〉 one times or oftener, to the Saints in the new Testament to whom they did writ. O with what wonderful industry should Christians seek for grace; In Epist. Apostel. August. qua fiunt ex nolentibus volentes; ex repugnantibus consentientes, ex oppugnantibus amaindes, by which of unwilling they become willing, of gainstanding they become agreeing, and of fighters against they become loving. If we ask, it shall be e Luk. 11.9. given us: if we seek, we shall find: when we have found the same, let us take heed, lest we f Gal. 5.4. fall from grace, even g Heb. 12.15. fall away from the grace of God. As the wise man Solomon said of Wisdom, so we may say of grace: h Prou. 4.5. Get grace, forget not, forsake it not, and it shall keep thee, love it, and it shall preserve thee. 3. Thou to whom God hath been so beneficial, that thou hast gotten grace, i 2. Pet. 3.18. go on in grace, and in the knowledge of our Lord and saviour jesus Christ, k Col. 2.19. increase therein with the increasing of God; then, in thee l Isa. 55.13. for nettles shall grow, the mirth tree; for sinful thoughts, idle words, profane deeds, thy works shall be good, thy words savoury m Psal. 19.14. the meditation of thy heart shall be acceptable in God's sight. Doubtless mortal men desire to grow in worldly wealth, in credit, and in estimation; they desire their corn to grow to maturity, their children to grow in stature to a just measure: wherefore should they not desire also with Samuel n 1. Sam. 2.26 to profit and grow in grace, and to be in favour both with the Lord and also with men; having * 2. Cor 4.5. most plenteous grace, o Col. 2.7. abounding therein with thanksgiving that they p 1. Thes. 4.1. may increase more and more, till they be q jam. 1.4. perfect and entire, lacking nothing which is expedient for them. 4. Let us r 1. Pet. 1.13. trust perfectly on the grace that is brought to us by the revelation of jesus Christ, never trusting to our merits. August. Gratia Dei ex Saulo fecit Paulum, non opera nec merita: The grace of God made of Saul, the Apostle Paul, not his works nor merits: he who s Gal. 1.13. persecuted the Church of God extremely and wasted it, who was t 1. Tim. 2.13 a blasphemer, a persecuter and an oppressor; when the grace of our Lord was exceeding abundant towards him, was received to mercy, he was made a u Act. 9.15. chosen vessel unto God to bear his name before the Gentiles and Kings, and children of Israel: he was x Act. 21.13. ready, not to be bound only, but also to die for the name of the Lord jesus. Simil. Neither yet when we trust on this grace, should we in the mean time be slothful and careless; but we have need of a willing mind, to be conjoined with grace. As the earth alone bringeth not forth fruit, unless it receive rain and dew from heaven; neither doth the rain bring forth fruit without the earth: so neither grace without our will worketh any thing, neither our will without grace can be profitable to us for our salvation. Simil. We have need, I say, of alacrity and labour. As a sire hath need of timber, or of some other material: so grace hath need of travel and alacrity, that it may increase and remain with us continually. And albeit we trust on grace, yet we a Rom. 11.20. Bernard. should not be high minded; but fear. Time ergo, cum arriserit gratia; time come abierit; time cum denuo revertetur. Fear therefore, when grace shall delight thee; fear when (in thy sense) it shall departed from thee; fear when it shall return again unto thee. Moreover, thou art to be advertised, that thou shalt find a battle and wrestling with thyself, because of thy fleshly corruption, even after thou hast received grace from Christ. For by grace, a man in his b Psal. 25.1. soul is lifted upward to God, by the flesh, c joh. 8.23. men which are beneath, are pulled downward to the earth: d Isa. 1.4. They go backward. By grace, a man will e 2. King. 18.6. cleave unto the Lord with godly Hezekiah, and not departed from him: by their flesh, f jer. 2.13. they will forsake him who is the fountain of living waters. By grace, a man continueth and g 1. joh. 2.15. loveth not the world, neither the things that are in the world, which with the lust thereof passeth away: but by the flesh, one desireth h jam. 5.5. to live in pleasure on the earth, and in wantonness, i Rom. 12.14. taking most thought for the flesh to fulfil the lusts thereof. By grace one k Rom. 7.22. delighteth in the Law of God, concerning the inner man: by the flesh, l Rom 7.2, 3. he is led captive unto the law of sin, which is in his members. By grace, a man m Phil. 1.29. will not only believe in Christ, but also suffer for his sake: but albeit, the n Mat. 26.41. spirit be ready, yet the flesh is weak, to do or to suffer for righteousness. What shall I say? By grace, and by o Ephes. 3.17. faith, Christ and all good dwelleth in our hearts: but p Rom. 7.18. in the flesh no good thing dwelleth at all. Therefore it is no wonder, albeit there be a battle in this man regenerate; the flesh lusteth against the spirit, and against grace that is given. But as when q 2. Sam. 3.1. there was long war betwixt the house of Saul, and the house of David, David waxed stronger, and the house of Saul waxed weaker: So when there shall be war, and wrestling between the regenerate part within thee, and the part unregenerate, between grace and thy flesh; grace shall wax stronger and stronger, and the flesh shall become weaker and weaker, until r Rom. 6.6. thy old man be crucified, and the body of sin be destroyed. 5. Whoever thou be who hast received grace, out of that s Zach. 13.1. fountain of grace which is opened to the house of David, and to the inhabitants of jerusalem for sin, and for uncleanness, be thou most ready and willing, t 1. Pet. 4.10. to minister the same to another, as a good disposer of the manifold grace of God. Like as that u Psal. 133.2. precious ointment poured upon Aaron's head, did not stay there, but went down to his beard, and to the border of his garments; so when precious and plenteous grace is bestowed upon thee, as it will remain with thyself, be thou most desirous to communicate the same to thy brethren, no way fearing that the distribution of thy spiritual gift, and the ministration of grace for the edification of others, shall bring any diminution to thy grace, but contrarily, the more that grace is furnished and distributed to others, the more it is augmented and multiplied to thyself. Simil. As rivers, the more they run, the more large and great they become, by their going through many Nations; and by furnishing water to the inhabitants, they are not diminished, but rather augmented: So grace well used, manifested, and through Gods help conferred plenteously to others, the more it groweth and increaseth, like those x john 6.9. five loaves given by Christ, and the ministry of his Disciples by distribution to many was multiplied, and five thousand therewith were satisfied. 6. That we may increase in grace, a 2. Pet. 1.19. we shall do well to take heed to the most sure Word of God, and of the Prophets, b john 5.39. to search the Scriptures which testify of the Lord jesus, to delight in the Gospel of the grace of God, by which ordinarily grace is wrought in us, who are graceless of ourselves; that so being c 2. Pet. 1.4. partakers of the godly nature, we may flee the corruption which is in the World through lust, and give diligence to make our calling and election sure, that by this means an entering may be ministered unto us; abundantly into the everlasting Kingdom of our Lord and Saviour jesus Christ, who of his fullness, giveth grace for grace, unto all who shall read or hear attentively, this short discourse of grace. CHAP. XVI. Christ giveth a Blessing. AS Melchisedeck d Gen. 14.19. joseph. anti. judai. lib. 1. cap. 11. brought forth bread and wine for the refreshment of Abraham and his soldiers, after he returned from the slaughter of Chedourlaomer: moreover being a Priest of the most high God, he blessed Abraham. So Christ jesus the King of peace and righteousness, and e Ps. 110.4 & Hebr. 5.6. high Priest for ever, after the order of Melchisedeck, f Isa. 28.12. giveth rest to him who is weary, and the refreshing to the hungry: g john 6.51. He will give his own flesh for the life of his servants; moreover he will bless all those who are the children of Abraham, believing in him. And it shall come to pass, that as of our own nature we are a curse among the Heathen, so Christ will deliver us, and we shall be a blessing. This blessing will be the more accounted, and the more instantly asked, if we consider; that as we are the children of Adam, we are but i 2. Pet. 2 14. cursed children, k Isa. 2.4. a corrupt generation, and a sinful nation, yea in every place, every time, every action, and in every respect, our estate is most miserable h Zach. 8.13. and accursed: That without Christ and his blessing, l Deut. 28.16. we are cursed in the town, and in the field, cursed in our goods, and in our grounds, cursed in our life, and in our death, cursed in bodies and souls, cursed in this world, and for ever more: the Lord shall sand cursing, trouble, and shame, until we be destroyed, and perish eternally, and that most deservedly and justly. For the vengeance of God, Who are cursed. and the curse of the Law naturally is due to us, by reason of our many and presumptuous sins and transgressions. If God m Mal. 2.2. will sand a curse upon those, who do not consider in their hearts to give glory to his Name: 2. If n jere. 11.3. the man be cursed, that obeyeth not the words of God's Covenant: 3. If the o Mal. 1.14. deceiver be cursed, which hath in his flock a male, and voweth, and sacrificeth unto the Lord of hosts, that great King whose Name is terrible, a corrupt thing, a torn and unworthy offering: 4. If p jere. 48.10. he be cursed, that doth the work of the Lord negligently: 5. If they be q jere. 17.5. cursed, that trust in man, and make flesh their arm, withdrawing their hearts from the Lord: 6. If a r Isa. 5.20. woe or curse, will come to those that are wise in their own eyes, and prudent in their own sight: 7. If a s Hos. 7.13. woe and a curse, will be to them that have fled away, and departed from God: 8. If a t Haba. 2.9. woe and curse, will be to him that coveteth, an evil covetousness to his house, that he may set his nest on high: 9 If a u Matth. 18.7. woe be to that man, by whom an offence cometh: 10. If a x jud. 11. woe be to them, who follow the way of Cain. 11. If a Gala. 3.10. every man be cursed, that continueth not in all things, which are written in the book of the Law to do them. Now my brother, b 1. Cor. 11.28. examine, and search thyself diligently, c 2. Cor. 13.5. prove, and try thyself truly, & after that exact trial, and examination, according to the light of God's Word, and testimony of thy own conscience, tell plainly and sincerely, what thou thinkest of thyself. In what estate remainest thou? Whether art thou culpable of those faults, or not? If thou d Luke 23.4. receive things worthy of that which thou hast done, because e Psa. 109.18. thou hast clothed thyself with cursing. Like a raiment, The just curse of man fearful. hast thou not deserved that all the fearful curses, threatened against the wicked in God's Law, should be poured upon thy head? Never go about to deny it, think not to gainsay it, nor yet to make any exception against the same, whereof thy conscience so manifestly convinceth thee. Remember also that if the curse of Parents, and Prophets, and Magistrates be oftentimes fearful, because they are effectual: how dangerous then and terrible is the curse of that f Mat. 15.13. heavenly Father, of g jere. 10.10. the living Lord, the God of truth, and an everlasting King, at whose anger the earth doth tremble, and whose wrath the Nations cannot abide? First, the just curse of Parents, wanteth not the own effect, as may be seen in h Gen. 9.25. Cam, who was cursed by his father Noah; therefore Canaan and his posterity, was made a servant of servants, to his brethren. In the days of Luther, Lonicerus in theat. hist. in exemp. 4. precopti. a young woman in Witenberge, being cursed of her mother, was possessed, and lamentably vexed by an evil spirit. And Saint Augustin recordeth, that he saw seven children, who after their mother's curse, did tremble fearfully in all the parts of their bodies, and did wander as vagabonds through sundry places of the World. Secondly, also the curse of a Prophet is fearful and terrible. When i 2. Kin. 2.4. the little children of Bethel mocked Elisha, he cursed them in the name of the Lord, and afterwards two she Bears tore in pieces, two and forty of them. Yet notwithstanding, Causeless curses shall not come. godly Princes and people, have no cause to fear those curses, pronounced by the Pope of Rome, or any of his Clergy, because they k Isa. 65.23. are the seed of the blessed of the Lord, they are the l Num. 23.23. Israel of God, against whom there is no sorcery, no incantation, no cursing: m Pro. 24.25. upon them shall come the blessing of goodness, for they n Psal. 1.1. do not walk in the counsel of the wicked, nor in the way of sinners, but their delight is in the Law of the Lord. And it is most true, which is spoken by wise Solomon, o Pro. 26.2. the curse that is causeless, shall not come. As the Swallow coming from her nest, Simil. remaineth not steadfastly in any place, neither sitteth down upon the ground, nor on a tree, but ever flieth, until she return again to her nest: So those causeless curses light not, but go back unto the pronouncers thereof: p 2. Sam. 16.12. and the Lord will do good to his own, for that wrong cursing thundered against them; thus the Papists curses, are like the curses of Shimei; q 1. King. 2.14. whose wickedness the Lord brought upon his own head, the good King being ever blessed of the God of heaven, because his r 1. King. 15.3. heart was perfect with the Lord his God. Thirdly: The curse also of a lawful Magistrate is greatly to be feared: for the effect of joshuahs' cursing, s joh. 6.26. who cursed the builders of the City jericho, was seen on t 1. King. 16.34. Hiel the Bethelite, who laid the foundation thereof in the death of Abiram his eldest son, and set up the gates thereof in the death of Segu his youngest son. If then the curse of Parents, Prophets, and Magistrates be heavy and dreadful: How bitter and grievous is it for to be subject to the deserved curse of the Almighty and everliving God: u Heb. 12.9. The Father of the spirits, x Luk. 7.16. that great Prophet, the eternal King and Lord of Hosts? Maledictum esse, Paraeus in Gen. cap. 9 vers. 29. est Deo & creaturis omnibus invisum esse & execrabilem, quod omnium malorum pessimum est atque extremum. To be accursed, is to be hated both of God and all creatures, to be execrable, and abominable, which of all evils is the worst and last evil. For if the Gibeonites remained in great misery under the curse of joshua, being bound to perpetual slavery, b Ios. 9.23. none of them was freed from being bondmen and hewers of wood and drawers of water: In what lamentable estate will reprobates remain, who are under the curse and malediction of God himself? they will abide under the a Isa. 6.5. bondage and servitude of sin and Satan. God's curse will be much more bitter and grievous than the bitter and cursed water was c Num. 5.27. to the defiled woman, who by adultery had trespassed against her husband: her belly did swell, her thighs did rot, and she was accursed among her people. But the curse of God (unto which by nature we are all subject) is more horrible and fearful; that will 'cause soul and body, head and heart, flesh and bones, to be loathsome, to stink, to be heinous, vild, detestable, and accursed before God and his Angels, among men and all creatures. Neither should men be secure and void of fear, albeit the curse suddenly seize not upon them; As the curse of jotham the son of jerubbaal came not at the first upon Abimelech and the men of Schechen, but at length after d judg. 9.57. three years God did bring it upon their heads: So albeit the e Exod. 34.6. Lord (who is strong, merciful, and gracious, slow to anger, abundant in truth and goodness, f Reu. 2.21. giving to the wicked space to repent them of their sins,) doth not incontinently punish the impious and ; yet g Amos 9.1. he that escapeth of them shall not be delivered: but at length the h Zach. 5.2. flying book of God's curse that goeth forth over the whole earth, will surely seize upon them, and incontinently consume their habitation, with their own torment and perdition. Now our blessed and loving Saviour, our Lord and Master jesus Christ, i Gal. 3.13. was made a curse for us, and hath redeemed us from the curse of the Law, that the blessing of Abraham might come on us, who are Gentiles, that we might receive the promise of the Spirit through faith; and k Deut. 23.5. because our God hath loved us in Christ, he will turn the curse to a blessng unto us. Yea, l Deut. 30.7. he will lay all our curses on our enemies, and on them that hate us and persecute us. Moreover, if our sin and wickedness move God m Mal. 2.2. to curse our blessings; shall not our Saviour, who n 1. Cor. 1.30. of God is made unto us righteousness; move him also to turn our curse into a blessing for us? In handling of this we will keep this order: The order here observed. Christ blesseth really. 1. We will show, how and in what manner Christ blesseth: 2. What are the effects of his blessing: 3. Whom he blesseth: 4. Some uses thereof. First, Christ really conferreth his blessing, as when he took the little children in his arms. o Mar. 10.16. He put his hand on them and blessed them. His blessing was real and most effectual. Likewise after his resurrection: He p Luk. 24.50. led his Disciples into Bethania, he lift up his hands and blessed them; by virtue whereof, they were indeed happy and blessed. Men frequently will give their blessing to others, but not in such sort as Christ giveth his blessing: sometimes they will wish a blessing, as Boaz his servants wished, q Ruth. 2.4. The Lord to bless their master. Sometimes they will pronounce and declare a blessing, as Melchisedeck King of Shalem the Priest of the most high God, r Gen. 14.19 blessed. Abraham. Sometimes they will foretell of the blessing, as the Patriarch jacob s Gen. 48.16. blessed josephs' children and his own. But no man hath power of himself, to give and confer a blessing: for jacob cannot make his beloved and t Gen. 27.33. first borne son Esau to be truly blessed, neither holy Samuel, albeit u 1. San. 15.35. he mourned for Saul, yet could he not procure a blessing to Saul, not not so much as the continuance of his Royal dignity. x 1. Cor. 3.7. So then neither, is he that planteth any thing, neither he that watereth, but God that giveth the increase: and a Psal. 127.1. except the Lord build the house, the bvilder's labour in vain, except the Lord keep the City, the keepers watch in vain, and except Christ bless really, man blesseth in vain, his blessing will be uneffectuall and fruitless without Christ's blessing. Doubtless the blessing of a godly King given to his subjects, and the blessing of Pastors b Heb. 13.17. (who watch for souls) given to their people, and the blessings of masters of families given to their household, and the blessing of parents given to their children, is wonderful delectable and exceeding comfortable; as when c 1 Kin. 8.14. King Solomon blessed all his subjects even all the congregation of Israel: likewise d Num. 6.23. Aaron and his sons blessed the people, calling upon the name of the Lord: e 2. Sam. 6.20 David returned to bless his house: jacob f Gen. 49.28. blessed every one of his children, such blessings are pleasant and acceptable. But the blessing of Christ, g Reu. 1.5. the Prince of the Kings of the earth, h Heb. 10.21. the high Priest who is over the house of God, l Isa. 9 6. the everlasting Father, by many degrees is much more pleasant, comfortable, and acceptable to all those who thirst for his blessing. This manner of Christ's blessing, in that he blesseth really and in very deed, declareth his prerogative and greatness above his Saints; for the Apostle saith m Heb. 7.7. without all contradiction the less is blessed of the greater. 2. Eftects of Christ's blessing. Many and profitable are the effects of Christ's blessing. He hath done, he doth, and will do, great and good things for those whom he blesseth: for 1. Election to life: 2. Remission of sins: 3. Habitation in God's house: 4. Fatherly correction and instruction: 5. True repentance: 6. Sanctification: 7. Spiritual joy: 8. Sure trust and confidence: 9 Patience in affliction: 10. A good name and commendation: 11. Fruitful of spring and posterity: 12. Protection and safety: 13. Abundance and plenty: 14. The holy fear of God: 15. Contented life and happy death: Lastly eternal glory and happiness, all these good things, and many more proceed from the blessing of the Lord jesus. Who are blessed of him, they are thus beautified and enriched, as may appear by clear proof of facred Scripture. There is a blessing of election. n Psal. 65.4. Blessed is he whom thou choosest and causest to come to thee, he shall be satisfied with the pleasure of the holy Temple: a blessing of remission: o Psal. 32.1. Blessed is he whose wickedness is forgiven, and whose sin is covered, on whom the Lord imputeth not iniquity: a blessing of habitation within the Lords Tabernacle, p Psal. 84.4. Blessed are they that devil in God's house, his ways are in their heart; their strength is in him, they will ever praise him: a blessing of correction and instruction, q Psal. 94.12. Blessed is the man whom thou chastisest, O Lord, and teachest thy Law: a blessing of repentance, which is the first resurrection, r Reu. 20.6. Blessed and holy is he that hath part in the first resurrection; for of such the second death hath no power; but they shall be the Priests of God and of Christ: blessing of sanctification, s Isa. 56.2. Blessed is the man that keepeth judgement, and doth justice, that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any evil: a blessing of spiritual joy and consolation, t Psal. 89.15. Blessed is the people that can rejoice in the Lord, they shall walk in the light of his countenance: a blessing of trust and confidence, u Psal. 40.4. Blessed is the man that maketh the Lord his trust: a blessing of patience, x jam. 1.12. Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him: a blessing of fame and renown, a Gen. 12.2. God blessed Abranam and made his name great: a blessing of an ample succession, b Gen. 22.17. God blessing Abraham he did greatly multiply his seed as the Stars of the heaven, and as the sand which is upon the Sea shore: a blessing of safety and protection, c Psal. 5.12. The Lord will bless the righteous, and with favour will compass him as with a shield: a blessing of plenty and abundance, d 1. Chro. 13.14. The Lord blessed the house of Obed-Edom, and all that he had: a blessing of God's fear, e Psal. 112.1. Blessed is the man that feareth the Lord, and delighteth greatly in his commandments: a blessing of a peaceable death, f Reu. 14 13. Blessed are the dead which die in the Lord; g Psa. 119.16. and precious in the sight of the Lord is the death of his Saints. h Psa. 144.15. Blessed are the people whose God is the Lord, happy and blessed are they in their life, more happy and blessed at their death, most happy, after their resurrection; they receive a blessng of glory, and i Mith. 25.34. inherit the kingdom prepared for them from the foundation of the world. Surely when we found ourselves thus blessed, we shall then be constrained to bless our God in our hearts, to praise him with our mouths, and to honour him in our whole conversation. August. Prior in nobis est benedictio domini; et consequens, est ut benedicamus dominum; saith the ancient. The blessing of the Lord is first in us, and it will follow, that we bless the Lord: every one of us will say, k Psal. 103.1. My soul praise thou the Lord, and all that is within me bless his holy name, forget not all his benefits which forgiveth all thine iniquity, and healeth all thine infirmities; which redeemeth thy life from the grave, and crowneth thee with mercy and compassion. l Psal. 66.20. Praised or blessed be the Lord, which hath not put back my prayer, nor his mercies from me: m Psal. 68.19. praised be the Lord, even the God of my salvation, which loadeth me with benefits daily; and with the Apostles, n 1. Pet. 1.3. Blessed be God, which according to his abundant mercy hath begotten us again into a lively hope, by the resurrection of jesus Christ from the dead to an inheritance immortal and undefiled, that fadeth not, reserved in heaven for us: and o Eph. 1.3. Blessed be God which hath blessed us with all spiritual blessings in heavenly things. Whosoever hath gotten this blessing, as they will be most ready and willing to bless God; so, they will altogether be loath and most unwilling to p Exod. 20.7 take the name of the Lord their God in vain, or q Leu. 19.12. to swear falsely thereby, defiling the holy name of their God. He that usually sweareth rashly and idly is not as yet blessed of God, for his continual swearing betokeneth that r Zach. 5.4. the curse of God shall lay siege unto his house, until it have consumed the timber and stones thereof. s Eccl. 23.11. A man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house, the Land mourneth and shaketh. And if that memorable statute made by one of the Kings of France, Rhenan. in. annot. in. Tertull. had force and were observed in this country, that all swearers should have their mouths seared with burning irons, we should soon behold very many thus marked. Again, whosoever is blessed of the Lord, they will be most desirous to bless him perpetually: u Psal. 34.1. They will always give thanks to the Lord, his praise shall be in their mouth continually. As they will abstain from wrongs, swearing; so also they will abstain from grudging: x 1. Cor. 10.10. August sup johan. neither will they murmur as some of the carnal jews murmured and were destroyed of the destroyer. De re nulla magis, deum off endisse ille populus iudaicus dicitur, quam contra Deum murmurando. That people of the jews is said to have offended God in nothing more, then in murmuring against him: and therefore a Num. 11.1. when they became murmurers, it displeased the Lord; his wrath was kindled, and the fire of God burnt among them, and consumed the utmost part of the host. The murmurers b Num. 14.37 who brought vile slander upon the land, did die by a plague before the Lord: they were rebellious and murmured, c Num. 21.6. wherefore the Lord sent sirie Serpents among them, which stung the people so that they died. How foolish and vain are they, who in time of trouble and misery, murmur against the God of heaven, as though thereby they could do any evil unto his holy Majesty? Such murmuring rather augments, Simil. then assuageth their grief and dolour. A man remaining in the ground of a very deep and narrow pit, where is abundance of filthy mire and small sharp stones; by throwing the mire and stones at a mighty Prince, dwelling in a stately Palace, adjoining thereto, could do no harm to the Prince, but the stones and mire falling down upon himself, would wound him and defile him. So one, albeit compassed and borne down with calamity, his murmuring against the Almighty, will be altogether unprofitable for him, seeing God therewith is not harmed, but the murmurer himself is the more vexed and wounded; the filth and burden of his grudging returning back upon his head, to defile and hurt him, with inestimable woe and detriment. But the practice of patiented job is very commendable, and worthy of imitation, who after great loss of his substance and children in his grievous adversity, yet he did not charge God foolishly but falling down upon the ground, he worshipped saying. d joh. 1.21. Naked came I out of my mother's womb and naked shall I return thither; the Lord hath given, the Lord hath taken; blessed be the name of the Lord; therefore e job 42.12. the Lord blessed his last days more than the first, his goods are restored double unto him, he saw his sons and his sons sons; even four generations. Who so are blessed, as they will abstain from swearing and murmuring, so they will be most willing f Rom. 12.14. to bless their neighbours and not to curse them, according to the Apostles precept. Thirdly, Whom Christ blesseth. whom blesseth Christ? even those who are marked with the foresaid true tokens of his blessing. Also he telleth us, that they g Math. 5.4. who mourn for their sins are blessed, they h jer. 31.9. shall come weeping, and the Lord who is the Father of Israel, with mercy will bring them to himself again, They that are meek are blessed. i Math. 5.5. Now they are not to be esteemed weak, who can patiently endure God to be dishonoured, and sin, openly with an high hand, committed. For this purpose the Ancient saith truly, Ambrose. Beatus qui severitatem & mansuetudinem tenet; ut altero disciplina seruetur, altero innocentia non opprimetur. He is blessed who keepeth severity and meekness: that with the one discipline may be kept; and with the other, innocency may not be oppressed. Christ will bless them, k Luke 6.21. who hunger now for righteousness, for they shall be filled: l Matth. 5.6. & Matth. 5.7. blessed are the merciful, for they shall obtain mercy, but m jam. 2.13. there shall be judgement merciless, to him, that showeth no mercy. They are blessed n Matth. 5.6. who are poor in heart, they o Psal. 24.4. shall ascend into the Mountain of the Lord, and stand in his holy place, and they shall see God. Blessed are the p Matth. 5.9. peacemakers, that q Hebr. 12.14. follow peace with all men, and holiness, without the which no man shall see the Lord: r Matth. 5.10. Blessed are they who suffer persecution for righteousness sake, they have no cause s 1. Pet. 3.14. to fear their fear, neither to be troubled nor afraid, but to sanctify the Lord God in their hearts, t Isa. 8.13. to let him be their fear and dread, who will be as a Sanctuary unto them. Christ will u Psal. 28.9. save his own people, and bless his inheritance, he will feed also and exalt them for ever. Lastly, touching the use of this doctrine. Use. Seeing all our good, but principally all that we have concerning our eternal welfare, springs from the mere blessing of God, x Prou. 10.22 the blessing of the Lord it maketh rich, and he doth add no sorrows with it. Let us not content ourselves only with earthly benefits, and Worldly gifts, which without Christ, will be testimonies against us, and a Rom. 12.20. coals of fire to burn us. The men of this World, according to Saint Augustine's judgement, are unhappily happy; that is, in their wealth they are poor, in their health sick, and in their felicity they are accursed: their b Psal. 69.22. table is a snare before them, and their prosperity will be their ruin. But let us desire most earnestly, that with joseph we may c Gen. 49.25. be blessed, with heavenly blessing from above. After Achsah had gotten the South country from her father Caleb, she asked also, saying; d Iosh. 15.19. give me a blessing, give me springs of water, and he gave her the springs above and the springs beneath. After thou hast received temporal gifts from God, ask moreover his spiritual, and heavenly blessing; which is that e jam. 2.17. good giving, and that perfect gift from above, coming down from the Father of lights, f jam. 1.5. which giveth to all men liberally, and reproacheth no man that asketh in faith and humility: yea, let his blessing be so dear to thee, and so desired of thee, that thou be most willing to wrestle for the same. Take hold of Christ by sure faith, and say with jacob, g Gen. 32.26. I will not let thee go, except thou bless me, h Hos. 12.4. weep and pray unto him, until he bless thee, than thou shalt find, i Psa. 115.12. that he will be mindful of thee, and that k Eccle. 11.22 the blessings of the Lord, are the wages of the godly; and that he maketh thy prosperity soon to flourish, and when he l Mal. 3.10. will pour thee out a blessing without measure, then justly thou mayest say, as the Apostle speaketh to another purpose, m Phil. 4 18. Now I have received all, and I have plenty, seeing, I have gotten the blessing of my Saviour. Declare openly great thank fullness, to thy most loving and kind God, who n Act. 3.26. raised up his Son jesus, and hath sent him to bless thee, in turning thee from thine iniquities, and o 1. Pet. 3.9. called thee who should be an heir of blessing. p Eccle. 39.35 Therefore praise the Lord, with thy whole heart and mouth, and bless the Name of the lord August. Si vis benedicere Dominum, fac verbum, fac volunta●em eius. If thou desire to bless the Lord do his Word, do his William. If thou wouldst look diligently to others who blessed God, their example might be a provocation, and an allurement to thee, or thee, to do the like duty. jethro said, r Exod. 18.10 Blessed be the Lord, who hath delivered his people out of the hand of Pharaoh, and from under the hands of the Egyptians. s judg. 5.2. Deborah and Barak praised the Lord for their victory, because the Lord brought down jabin the King of Canaan. t Luke 19.37. The whole multitude of the Disciples, did praise God, with a loud voice; saying, Blessed be the King that cometh in the Name of the Lord, peace in Heaven, and glory in the highest places. The servant of Abraham said, u Gen. 24.27. Blessed be the Lord God, who hath not withdrawns his mercy, and truth from my master: he praised God, who prospered the marriage of Isaac with Rebecca. Seeing those men had just occasion to bless God, even for his benefits bestowed upon others; hast thou not (Christian reader,) greater reason to bless thy God, for his mercies vouchsafed upon thy own self, and to say with Zacharias, x Luke 1.68. Blessed be the Lord God of Israel, because he hath visited and redeemed his people, and hath raised up the horn of salvation to us, and hath sent us deliverance from the hands of our enemies, and from all that hate us, that he would show mercy towards us, and remember his holy Covenant? To the end thou mayst obtain this most joyful blessing, let the Spirit of Christ rule powerfully in thy heart. August. Ibi non benedicitur, ubi non dominatur: not blessing there, where Christ hath not the ruling and government. CHAP. XVII. Christ giveth Himself, to be our Husband. JESUS Christ * Nazian. orat. 4. de filio. in whom all things appear full of mercy, and full of marvel, giveth Himself to be a Husband to his Church; a Ephe. 5.27. That he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blame. As those men whom Moses sent to spy out the land of Canaan, had not sufficient strength, to carry of all the fruits which grew in that fertile land. But only brought with them, b Num. 13.24 a branch with one cluster of Grapes, some of the Pomegranates, and of the Figs: So neither man, nor Angel is able exactly to declare, what are the manifold and wonderful benefits, what exceeding good they receive, who get Christ truly to be the Husband of their souls. When a Prince giveth to his Favourite, Simil. the corns of a years growing, upon a large and fruitful Country, he bestoweth upon him a benefit: but when the Prince frankly giveth the land itself in heritage, that is a greater, and more worthy benefit. All other gifts are like the Corn of one year; Christ is the ground: who so hath gotten him, may say with David, c Psal. 16.6. I have a fair heritage. Christ will marry thee, d Hos. 2.19. unto himself for ever: yea he will marry thee unto himself in righteousness, and in judgement, and in mercy, and in compassion; he will even marry thee unto him in faithfulness, and thou shalt know thy Lord; he will then continually e jere. 2.2. remember thee with the kindness of thy youth, and the love of thy marriage; he will then give to thee more precious Pearls, better raiment, and more worthy gifts, than was given to d Gen. 24.53. Rebecca, Isaacks wife. In handling of this matter, The order here observed. we will keep this order. First, we will speak of the preparation to the marriage. Secondly, of the marriage itself. Thirdly, of the duties of those who are married. Fourthly, of the consolations which redound to us, by this happy marriage. First, concerning our preparation. Preparation for spiritual matrimony. As all civil matters of any importance, require due preparation: no great warre-fare undertaken, no stately building enterprised, no fare journey begun, no notable work performed, no earthly marriage solemnised without preparation: Simil. So in spiritual matters, and especially in this heavenly marriage, preparation is requisite and necessary: 1. Christians prepare themselves: 2. Minister's travel to prepare them: 3. Christ principally doth this work. I. We should prepare ourselves for our heavenly marriage. Man prepareth himself. First, with true humility, and holy care like Abigail, humble, and e 1. Sam. 25.42. hastening for her marriage with David. Secondly, by putting on f Mat. 22.12. a wedding garment; otherwise we shall be cast into utter darkness. Thirdly, by forsaking our father's house with g Gen 24.58. Rebecca. Fourthly, by h Ephes. 6.18. praying always, with all manner of prayer, and supplication in the spirit, that we may be rightly prepared, i Heb. 3.14. to be made partakers of Christ: for his k Reuel. 19.7. wife will make herself ready. Rehoboam Salomons son, did l 2. Chr. 12.14 evil and foolishly; for he prepared not his heart to seek the Lord, to be his protector, husband, and master; but happy jehoshaphat did well and wisely, who m 2. Chr. 19.3 prepared his heart to seek God, exhorting his people to fear God, whom he worshipped. II. Pastors prepare people. The Ministers of Christ, n 1. Cor. 3.9. God's labourers together with him, the o 1. Cor. 4.1. disposers of his secrets, the p Ephes. 6.20. Ambassadors of his glorious Gospel, they press also q 2. Cor. 11.20. to prepare the people for one husband, to present them as a pure virgin to Christ. Which thing they do, by preaching sincerely, the true word of God, his undoubted verity, by delivering doctrine containing the person, and office of Christ; r Acts 20.20. keeping back nothing, that is profitable for the people; witnessing to all, repentance towards God, and faith towards our Lord jesus Christ: and by refuting of erroneous and impious doctrine, as that first Martyr Steven, so refuted the Libertines, and Cyrenians with whom he disputed, s Acts 6.10. that they were not able to resist the wisdom, and the spirit by the which he spoke; Thus did Apollo's, t Acts 18.28. who mightily confuted the jews publicly, with great vehemency, showing by the Scriptures, that jesus was the Christ. Thus did the Apostle Paul, u Acts 9.22. who confuted the jews, which dwelled at Damasous, confirming that jesus was the Christ. Also Peter, vehemently refuted false teachers, for telling that x 2. Pet. 2.12. they should perish through their own corruption, and should receive the wages of unrighteousness, to their damnation. Indeed Ministers of the holy evangel, should labour earnestly, to be like that Angel, which descended from heaven, at the time of Christ's resurrection; he did three things: First, a Matth. 28.2. he rolled back the stone from the door of the Sepulchre: Secondly, for fear of him, Christ's enemies were afraid: Thirdly, they who loved Christ, were directed to Galilee, where they might see him. So faithful Pastors should press and pray. 1. That the b Ezek. 11.19. stony hearts of their people, may be taken from them, that soft hearts of flesh may be given unto them, that they c Luke 3.4. may prepare the way of the Lord, to welke in his Statutes, and keep his judgements. 2. That all stubborn and uncorrigible sinners, who d Psal. 25.3. transgress without cause, who e jere. 17.13. forsake the Lord, departing from him, may be ashamed and confounded. 3. That many may be brought to Christ to be saved. III. Ministers do prepare people by exhorting them, with Peter f Acts 2.38. to repentance,. and amendment of life, instructing them in the way of godliness, that g Phil. 1.27. their conversation may be as it becometh the Gospel of Christ: 4. By reprooving and threatening them, for their wicked ways; denouncing with Christ, h Luke 13.3. except they amend their lives, that (as the ) they shall all likewise perish. 5. By comforting them when they are in trouble, telling them i Psal. 121.2. that their help cometh from the Lord, which hath made the heaven and the earth; that he will not forsake the workmanship of his own hands, whom k Psal. 22.9. he did draw out of the womb, and whose God he was from their mother's belly; assuring them, that l 2 Cor. 1.5. as the sufferings of Christ abound in them, so also their consolations will abound through Christ; that m Rom. 8.28. all the ways of the Lord, are mercy and truth, unto all such as keep his Covenant, and that all things work together, for the best unto them that love God. 6. By praying for their people n 1. Sam. 12.23. Praeitque primus quam indicat a●is viam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with Samuel, without ceasing. 7, By living a godly life and conversation, showing the good and right way, by their own example, going before others in the course of godliness. Thus the Ministers by doctrine, by refuting of errors, by exhortation, reprehensions, consolations, prayers, and by good example, do travel to prepare people for this happy marriage: wherefore they should be honoured, obeyed p 1. The. 5.13. and had in singular love for their works sake, who are q Heb 13.17. watching for our souls, that they all may be saved and joined inseparably with their Saviour. Yet let us remember, that neither the painful labours of most vigilant and faithful Pastors, neither the continual care and endeavour of people themselves, will be altogether sufficient for their due preparation to this heavenly wedlock; but even he r jer. 51.15. that made the earth by his power, and prepared and established the world by his wisdom, and hath stretched out the heaven by his discretion, he must principally do this work, & make us ready, for such a blessed matrimony. And albeit the Pelagians affirmed, that it is in the power of man wholly to prepare himself to receive Christ and to do according to God's Law, to fulfil the same, and so to live here without committing of any sin: Augustine answereth and refuteth them very judiciously, showing that the Pelagians look only to one thing in the Scripture, when as they should look to three things; they look to the commandment alone, but they should consider: 1. The Commandments: 2. The Reproofs: 3. Prayers. The commandment showeth, what men aught to do; the reproof what sin they have committed, or what good is omitted: the Prayer intreateth for mercy, for strength and grace to live better afterward. If they object, than the law is given in vain to man, if man's nature furnish no strength to obey the same. Answ. The Law is not in vain; for it declareth to us what God may require of us. As an obligation or charges raised thereupon, showeth what sum, and how much money we are indebted in, but giveth us no strength to satisfy that debt: So the Law showeth us what is our debt to God, but giveth us no power to satisfy that debt. Also s Gal. 3.24. The Law is our Schoolmaster to bring us to Christ, that we might be made righteous by faith. But our Master who t joh. 14.2. prepareth a place for us in his Father's house, he also prepareth us for himself, and for those heavenly mansions, to be u 1. Pet. 3.7. heirs together of the grace of life, to be x Eph. 2.19. citizens with the Saints, and of the household of God. Christ prepareth us for this marriage, a jer. 31.31. by making a new covenant with us; by putting his Law in our inward parts, and writing it in our hearts, and b Eze. 20.37. by bringing us into the bond of the covenant. We will briefly here remember: Covenant betwixt Christ and us. 1. The parties. 1. Who are the parties: 2. The qualities of this covenant: 3. The cause thereof: 4. The confirmation of the same: 5. Of the most comfortable effects redounding to us thereby. As for the parties: Christ c Psal. 93.1. who is clothed with Majesty, and girded with power, whose throne is established of old, himself being from everlasting, our d Psal. 95.3. Lord who is a great God and a great King above all Gods, he, the very foundation and groundwork of the covenant, e Mal. 3.1. Even the Messenger of the covenant whom we desire, and f Isa. 49.8. the covenant of the people to obtain the inheritance; He, even the Lord of life and Prince of glory, is most willingly content and desirous to make a covenant with poor and filthy man! g Psal. 144.3. Lord, what is man that thou regardest him? or the son of man that thou thinkest upon him? Man is like to vanity, and his days are like a shadow, that vanish, h job. 11.11. Thou knowest the vanity of man and seest iniquity, and him that hath no understanding. Lord, i Psal 8.4. what is man that thou art mindful of him, Qualities of the covenant. or the son of man that thou visitest him! and that it should please thee to make such a covenant with him! 2. Which is most sure and most profitable, k Psal. 89.28. God will keep his mercy for him for evermore, and his covenant shall stand fast with him. That l Ezech. 37.26. covenant of peace, shall be an m Isa. 51.8. everlasting covenant, not like the covenant of mortal and changeable man: n 1. Kings. 15.20. Benhadad King of Aram, did break his covenant made with Baasha King of Israel: But o jer. 31.35. the Sun that is a light to the day and the course of the Moon, and of the Stars, which are for a light to the night; These ordinances shall rather be broken, than the covenant made with the seed of Israel, which shall endure for ever. That is also most profitable: for if the Gibconites received a great benefit p Ios. 9.15. By that league which joshua made with them, namely, q jos 10. deliverance from many enemies which made war against them, who were destroyed with an exceeding great slaughter, till they were consumed: and * Livius. l. 45. & Valerius & alij. if Ptolemie Philometor King of Egypt was much helped, because he was the Romans confederate, (for so a dreadful enemy Antiochus Magnus who had entered Egypt with a puissant army, was removed, and that war was brought to an end by C. Popilius the Roman Ambassador). Also, if King Solomon was enriched by virtue of that r 1. King. 5.12. covenant which was between him and Hiram King of Tyrus, whose s 1. Kin. 9.27. servants that were mariners and had knowledge of the sea, went with Salomons Navy and servants to Ophir. From whence they did fetch gold in great abundance; moreover his country with stately buildings was beautified, and t 1. King. 9.1. that brought to him whatsoever he desired: shall not the covenant of Christ be much more steadable & comfortable for Christians? We by virtue thereof shall receive: 1. Safety: 2. Plenty: and 3. Beauty. Even, u Luk. 1.71. delinerance from our enemies, and from the hands of all that hate us; x Psal. 144.2. for he is our goodness, our fortress, our tower and deliverer: plenty and a a Mal. 1.10. blessing, without measure, b Pro. 14.23. In all our labour their shall be abundance, beauty for our bodies, although the same be turned into dust and ashes, yet at the last day they shall be beautiful as the brightness of the firmament, and may c Dan. 12.3. shine as the Stars for ever. Some other commodities of this covenant, shortly God-willing, shall be specified. 'Cause of this covenant. Thirdly, touching the cause thereof; It is not the dignity and perfection of our nature; for we are but earth and slime, d Gen. 18.27. dust and ashes, we may e job. 39.37. lay our hands upon our mouth, and confess we are vile creatures. It is not for our merits or for our righteousness; we have profane hearts, f Gen. 6.5. evil continually by nature, g Isa. 6.5. polluted lips, defiled hands: so that h Rom. 3.10. there is none righteous, not not one, we have all gone out of the way, and we are unprofitable servants. i Luk. 17.10. But his most tender mercies, his surpassing and unspeakable kindness, and k Eph. 1.9. his good pleasure which he had purposed in him, hath moved him to make such a covenant with us: l 2. The. 2.13. Because from the beginning he hath chosen us to salvation through sanctification of the Spirit and faith of truth, and m Rom. 8.33. who shall lay any thing to the charge of Gods chosen, with whom he hath made this confederacy? 4. Concerning the confirmation thereof, Confirmation of this covenant. because the corruption of our nature is well known to Christ. By which it cometh to pass, that we give less credence to him, then to lying men and to Satan, who is n joh. 8.44. a liar and the father thereof: therefore our Saviour having a respect to our infirmity, he hath given to us his word, even he o Reu. 19.11. who is called faithful and true, hath given his word more p Mark 13.31. sure than the heavens, for it q 1. Pet. 1.25. endureth for ever, whereby we may be sufficiently confirmed and undoubtedly assured of the certainty of his covenant. Moreover, he hath given to us his holy Sacraments, which are Seals to strengthen us in the same, and especially as by r Heb. 9.12. his own blood he hath obtained eternal redemption for us, s Heb. 9.26. putting away sin by the sacrifice of himself: so t Heb. 13.20. through the blood of the everlasting covenant, we may be most certainly persuaded, that the league which he maketh with us, will be for ever established, even u 1. Pet. 1.2. through the sprinkling of the blood of jesus Christ, x Heb. 12.24. that speaketh better things then that of Abel. Indeed the Grecians, Livius. Suid. Polid. Virg. & alij. Romans, and Arabians desired their covenants made with men, to be ratified by the blood of beasts, by wine, and sundry other Ceremonies which at large are recorded in Histories. But Christians forsaking such fantasies should most willingly content themselves, with this most sure confirmation, which is purchased a Act. 20.28. by the virtue and vigour of the blood of God, and the working of his Spirit. Lastly, Effects of this covenant. many and comfortable are the effects of this covenant. When b 2. Chro. 20.35. jehoshaphat King of judah did join himself with Ahaziah King of Israel who was given to do evil, no profit nor commodity followed to him thereupon, for his ships were broken, that they were not able to go to Tarshish: But the matter is otherways, when we are joined with Christ jesus, that conjunction will never be for our hurt or detriment, but thereby we shall receive great good and profit. Seeing God in Christ his c Math. 3.17. beloved Son is well pleased, therefore he d 1. Thes. 5.9. hath not appointed us unto wrath, but to obtain salvation, by the means of our Lord jesus Christ, e 1. The. 1.10. which delivereth us from the wrath to come, so that we shall not be f Rom. 9.22. vessels of wrath prepared to destruction. Moreover, g Col. 1.20. it pleased the Father, by Christ to reconcile all things unto himself, even strangers and enemies hath he now reconciled unto himself, h 2. Cor. 5.19. not imputing our sins to us. Furthermore, he will purge i Eph. 5.26. and cleanse us by the washing of water through the Word, yea he will k Reu. 1.5. wash us from our sins in his own blood: also he will l Ezech. 16. Vers. 10.11.13. clothe us with broidered work, and cover us with fine linen and silk, and deck us with gold and ornaments, so that we shall become through his goodness very beautiful, through that beauty that God hath set upon us. m 1. Sam. 18.3. That covenant between jonathan and David, redounded to the welfare of David, who thereby was apparelled and armed, n 1. Sam. 19.2. advertised, delivered and comforted: o 1. Sam. 20.4. But we shall be better apparelled, more surely armed, even with p Rom. 13.12. the armour of light, more frequently advertised, more powerfully delivered, and more joyfully comforted by the strength and power of the covenant, which Christ maketh with us, who requireth on our part lively and justifying faith, q Gal. 5.6. working by love, which all men have not, but only r 2. Thes. 3.2. God's Elect who have that knowledge of the truth which is according to godliness. Now we are to consider in the next place of this happy marriage. Surely, Of the marriage between Christ and the Church. by diligent meditation thereof, my heart faileth within my breast, my tongue faultereth within my mouth, abundance of tears falleth from my eyes, all the powers of my soul are astonished, and all the members of my body are suspended from their own functions. Almighty God, King of glory, let it please thy Majesty to tell thy poor servant, what saw thy wisdom and holiness in us, that moved thee to enter into such a society with us. Indeed jacob had a respect to Rachel's beauty, for she s Gen. 29.17. was beautiful and fair. Othniel had a respect to Achsahs' riches, for she obtained t Ios. 15.19. a Sauth country and springs of water. Boaz had a respect to the goodness of Ruth, for u Ruth. 3.11. she was a virtuous woman. David had a respect to Michals nobility, for she x 1. Sam. 18.23. was a King's daughter, and to Abigails wisdom and humility, who a 1. San. 25.33. kept him from shedding of blood. Every one of these men had some reasons for their marriage with such worthy personages: but Lord, thou sawest no cause in us, which might allure thee to regard us, no comeliness or beauty, but deformity by nature, b Nah. 2.10. All our faces gathering blackness, no treasure nor riches but poverty and nakedness, For c Eze. 16.7. we were naked and bore, no virtue nor goodness, but disloyalty and wickedness, for we d Tit. 3.3. were in time past, disobedient, deceived, living in envy and maliciousness; no Gentry nor Nobility, but contempt and baseness, e job. 17.14. corruption being our father, the worm being our mother and sister, no wisdom nor humility, but pride and foolishness; for we who are f Tit. 3.3. unwise, g Neh. 9.16. have behaved ourselves proudly, and have hardened our necks, so that we have not hearkened to Christ's commandments: Yet this hath been the good pleasure of thee our blessed Saviour, to join thyself unseparably with us, and of thy pure bounty and grace without any of our deservings, to give thyself unto us, that thou mayst enrich us with great and excellent benefits. Let h jer. 2.12. the heavens be astonished at this (not at man's unkindness only, but at the Lords kindness) let the holy Angels admire this, having i Exo. 25.20. their faces towards the true Propitiatory, let all the world wonder at so rare goodness, let k Psa. 103.21. all his servants that do his pleasure praise the Lord, for so rich mercy and great mystery. There are sundry sorts of mysteries recorded in the holy scriptures; as the l Math. 13.11. mysteries or secrets of the kingdom of heaven which are reueiled unto Christ's disciples, m Rom. 16.25 the mystery which was kept secret since the world began, namely the Gospel & preaching of jesus Christ reueiled by himself and his Apostles; the n 1. Cor. 15.5 mystery. concerning the estate of people at Christ's second coming; with some others: but there is mention made only of two great mysteries, one in the personal conjunction of the natures in Christ o 1. Tim. 3.16. which is God manifested in the flesh, a great mystery; another in the spiritual bond of the Church with her head Christ, p Eph. 5.31. Points to be entreated. The necessity of marriage. August. Lib. de Virg Be. mar. they twain shall be one flesh: This is also a great mystery, which may make the wisest to be ravished in the spirit with great love and admiration. In handling of this marriage, we will declare. 1. the necessity thereof: 2. of the similitude between heavenly and civil marriage: 3. of the dissimilitude: 4. of some properties of our husband. 1. Concerning the necessity thereof, if natural or civil marriage (which is a lawful society or conjunction between man and woman, in the which with a like consent, the one aught himself to the other) be expedient and needful, according to the saying of God himself: q Gen. 2.18. It is not good that the man should be himself alone, and an ancient thus speaketh: Qui sine uxore est quasi sive domo sit; Sicut enim vir publicis officiis, ita mulier domesticis ministeriis habitior habetur: Ambrose. who wanteth a wife let him be as if he wanted an house; for like as a man is more able for public affairs, so is the woman for household matters. Also the gentiles (especially the Lacedæmonians, Plutar. in Lacon. Xenoph. Hist. grae. Lib. 4. did so esteem of marriage, that they noted with a mark of ignominy, those men who abhorred the same, and ordained that the honour and reverence due to aged men, should be denied to those, who did not augment the number of the Citizens in the estate of marriage. Wherhfore, when Dorcillidaes' a worthy and valiant Captain, and profitable for the commonweal had reproved a young man for that he did not rise and give place to him (according to the custom of Sparta) Albeit he thus answered neither haste thou begotten any to give place to me, yet that young man for such an answer to his elder and superior, was neither challenged nor punished. But there is an absolute necessity of this spiritual marriage, without the which r joh. 13.8. we shall have no part with Christ, no communion nor fellowship with him, and we s Hos. 2.3. shall be stripped naked and made as a wilderness, like a dry land, slain for thirst: But by virtue thereof, we shall have undoubted right and interest to Christ himself, to his benefits here, and to all the joys and pleasures of the kingdom of heaven for ever. He shall be come our most plentiful t Psal. 142.5. portion in the land of the living, u Math. 16.18. the gates of hell shall not overcome us, nothing x rm. 8.39. shall be able to separate us from the love of God, which is in Christ jesus our Lord; who shall be to us a most pleasant and profitable storehouse of all felicity and happiness. 2. There is an agreement or similitude between Heavenly and civil marriage: 1. In that one and the same God is the ordainer of them both: Again, for one spiritual end, for procreation and propagation naturally and spiritually, a Psal. 128.3. that children like the olive plants may be seen round about the table, and b Isa. 66.8. that Zion may bring forth her children, that a nation may be borne at once. Who hath heard such a thing? who hath seen such a thing? 3. There is a difference in this. In civil marriage, The woman was appointed c Gen. 2.18. to be an help for man, even an help of piety, d 1. Pet. 3.1. that some may be won to Christ by the pure conversation of wife's: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. cap. 1. etc. 12. 2. An help of society to bear him company in his life; for it is not good that man who is a loving creature, desirous of friendship, and sociable, should be himself alone. e Eccl. 4.9. Two are better than one: woe to him that is alone, for he falleth, and there is not a second to lift him up: 3. An help of government of the family, f 1. Tim. 5.14. To govern the house, for a virtuous woman g Pro. 31.12. will do good and not evil to her husband, she will oversee the ways of her household, and not eat the bread of idleness. 4. An help of his infirmity, that he may be kept from his uncleanness, and unlawful love, that h 1. Cor. 7.2. he may avoid fornication. But Christ who is God all-sufficient, hath no need at all of the help of any man. If he were i Psal. 50.12. hungry he would not tell us; for the World is his, and all that therein is. 4. Many are the good properties of this blessed husband, who of his own accord, and good pleasure, having no need, marrieth the Church to himself; such as strength, diligence, riches, beauty, wisdom, patience, constancy, and nobility. First, strength, stronger than Samson, k Psal. 72.12. to deliver the poor when he crieth, and the needy that hath no helper. Secondly, diligence, and vigilancy; more diligent than jacob, for l Isa. 65.24. he will answer before we call, and will hear whiles we speak. Thirdly, he is more rich than Boas, for he is m Ephes. 2.4. rich in mercy, and n 1. Sam. 2.7. maketh rich, whom he pleaseth. Fourthly, he is o Psal. 45.2. fairer than the children of men, grace is poured in his lips; he is most mighty, to prospero with his worship and glory, p Cant. 5. vers. 10, 11, 12, 16. he is white and ruddy, the chiefest of ten thousand; he is wholly delectable, his head is fine Gold, his eyes like Doves, his cheeks as a bed of Spices, and as sweet Flowers, his lips like Lilies, dropping down pure Myrrh; his mouth as sweet things, his countenance as Lebanon, excellent as the Ceders. Fiftly, wiser than Solomon, for he is q Reve. 5.12. worthy to receive power, riches, and wisdom, and honour, and glory. Sixtly, more patiented than job, for he is a r Reuel. 15.5. God of patience, and consolation, s Isa. 42.14. who for a long time hath been still, and refrained himself, t Psal. 103.10 who hath not dealt with us after our sins, nor rewarded us according to our iniquities. Seventhly, our husband is more constant than Ashuerosh; his wife was divorced from, and u Est. 1.19. not suffered to come before him; x Deut. 24.3. Christ will never writ a letter of divorcement against his beloved, a Hos. 2.19. whom he will marry to himself for ever. Eightly, he is most noble, that b 1. Tim. 6.15 blessed Prince, only King of kings, and Lord of lords, who is the c Luke 3.38. son of Adam, and also the Son of God. Yet notwithstanding, of so many & so good properties; he is well content, August. Confess. lib. 9 cap. 1. and consenteth to give himself to be our husband, even he who is omni voluptate dulcior, omni luce clarior, omni honore sublimior; more sweet than all pleasure, more bright than all light, more high than all honour, will accept of us to be his Spouse, and call us to the participation, of all his treasures, and solemnize this happy marriage with us, to the which God the Father giveth also his consent; d john 3.16. who so loveth the World, that he hath given his only begotten Son; that whosoever believeth in him should not perish, but have everlasting life; e 2. Cor. 9.15 thanks therefore be unto God, for his unspeakable gift. Truly we ourselves, have more than reason, most willingly with all our hearts, to give our consent and approbation to this marriage, and to embrace most lovingly, and humbly this condition. f Gen. 24.58. Rebecca readily consented to be Isaac's wife; so g 1. Sam. 25.42. Abigail arose and hasted to be David's wife: shall not we most joyfully, consent to be the Spouse of jesus Christ, the King of all glory, the giver of all felicity? Because he most exactly performeth to his Church all the duties belonging to a good husband, Duties of an husband which are seven: 1. To love us: 2. To teach us: 3. To furnish needful things unto us: 4. To defend us: 5. To bear with our infirmities: 6. To comfort us in time of trouble: 7. Oftentimes to visit us, and to devil with us. First, Christ h Hos. 14.5. will love us freely, and turn away his anger from us. Secondly, when his Spouse i Cant. 8.2. will bring him to her mother's house, than he will teach her. If Eliha said to job, k job 33.33. hear me, and I will teach thee wisdom; may not our husband rather say to us; hear me, and I will teach ye wisdom? he l Psal. 71.17. who hath taught us from our youth, even until now; he will also instruct us unto our old age, and grey head, never forsaking us. Thirdly, he who suffered his Disciples, to m Luk. 22.35. lack nothing that was needful for them: n Deut. 8.3. who fed his people with Manna in the unfruitful Wilderness; o Psal. 78.15. who in that great and terrible desert, clavae the Rocks, and gave them drink as out of the great deeps, yea, not only p Isa. 48.21. he caused the waters to gush out, and to flow from the Rock for the thirslie, but also would have q Psal. 81.16. sufficed them with Honey out of the Rock; who may make r Mat. 17.27. fish to furnish money to his own; who may 'cause, that the s Deut. 29.5. of his servants, and their shoes wax not old, in the space of forty years; See the History of the Roman Emperors Englished by Traheron. who may make an infinite quantity of wool, so perfect as the most fine wool, that the Sheep beareth, to rain from heaven, like as at other times it useth to snow; which he did in the days of Valentinianus the first, (if it be true as Saint Jerome writeth,) who may command the t 1. Kin. 17.6. Ravens (against their nature) for to bring bread and flesh, even daily, for the sustenance of his beloved; u Isa. 59.1. whose hand is never shortened; whose love is never changed; whose power is never diminished; whose treasure of mercy is never exhausted. Seeing our Saviour is x Mat. 6.26. careful for the fowls of the air, that do not sow, neither reap, nor carry into the barns, that he feedeth them; and seeing he regardeth the flowers and grass of the field, that do not labour neither spin, yet most beautifully he clotheth and arrayeth them; which are growing pleasantly one day, and on the morrow, are cast into the Oven: are not his own Saints better than they? Will he not do much more for them, who depend upon his providence? Fourthly, Christ will save and defend his Spouse whom he enricheth. If a judg. 3.31. Shamgar the son of Anath, which slew of the Philistimes six hundreth men, with an Ox good, saved Israel: shall not our Saviour destroy our enemies, and preserve his own Church? Surely b Psal. 17.8. he will keep her as the apple of his eye, and hide her under the shadow of his wings, and c Isa. 51.16. defend her in the shadow of his hand: for he who is most loving, he is ever present with her, and also most powerful. Albeit, David was not ever present with Abigail, to save her from the Amalckites, (for in his absence, d 1. Sam. 30.5 Curt. justi. Plutar. she was taken prisoner, and albeit, Darius was not powerful enough to save his wife, from the force of that great Conqueror; yet jesus Christ is always present, and most powerful, he e Zach. 9.15. who is the Lord of hosts, shall defend his own Spouse, and preserve her continually. Fiftly, he f Isa. 42.14. who hath been still, and refrained himself, who is slow to anger, albeit he g Nah. 1.3. be great in power, h Psal. 103.14 he knoweth whereof we be made, whowill bear his own people, as a man doth bear his son, and who will k Isa. 63.9. carry them always continually, l Hos. 11.3. in his arms, he will also bear with their infirmities, and suffer the imperfections of his own beloved, he will never cast her off, nor give her a bill of divorcement. See Traheron, in the lives of the Emperors with many others. Marcus Aurelius patiently endured the misbehaviour, and undutifulness of his wife Faustina; who was (as all writers affirm) very dishonest, and unmeasurably dissolute; he would not put her away, nor divorce himself from her; and for some reason which he confesseth, because he received with her the Roman Empire, that was the Dowry of their Marriage: But what reason hath jesus Christ in our spiritual Matrimony, so often to suffer our infidelity, and unthankfulness, that when as we intent to go after other lovers, yet m Hos. 2.6. he will stop our way with thorns, and make a hedge, that we shall not find our paths; and to incline our hearts, to return to our first husband? This is for no good which he receiveth of us; for we of ourselves are n Ezech. 16.6. contemptible, weak, filthy, and poor miserable wretches; but it proceedeth of his admirable goodness, and most tender compassions; he will o Ephes. 5.30. make us members of his body, of his flesh, and of his bones, then nourish, cherish, and suffer us; yea, he will give honour to us, as unto p 1. Pet. 3.7. the weaker vessels. Sixtly, he will then comfort his own Church. Shall q Ruth. 2.13. Boaz comfort Ruth? Shall r 1. Sam. 18. Elcanah comfort Hannah? Shall s 2. Sam. 12.24. David comfort Bersheba? And shall not Christ rather minister joy, and consolation to his own Spouse? Now the same jesus Christ our Lord, and our God, which hath t 2. Thes. 2 16 loved us, and hath given us everlasting consolation, and good hope through grace always, will comfort our hearts, and establish us in every word, and good work: Petrarch. lib. 4. Epist. 60. the reb. fam. The consolations given by Christ, are not like those consolations, which the Ambassadors of Ilium or Troy, delivered to Tiberius: these were untimely and too late, long after the decease of his son; therefore justly in his answer he mocked them, saying; that he was sorrowful for their sakes, because they had lost a worthy Citizen, Hector. While Christ is our comforter, he is not like jobs friends, who u job 16.2. all were miserable Comforters to him, but most truly he x Psal. 71.21. will return and comfort us, and most sufficiently; for his a Psa. 119.76. tender and sufficient mercies, according to his promise will comfort his own servants. b Isa. 49.13. Rejoice, O Heavens, and be joyful, O Earth, burst forth into praise, O Mountains; for God hath comforted his people, and will have mercy upon his afflicted. Seaventhly, He will not only behold and visit us; c Psal. 80.15. as the vineyard, that his own right hand hath planted, d Psal. 106.4. but also he will visit us with his salvation, and e Eph 3.17. devil in our hearts by faith. And if God f Gen. 39.5. blessed Potiphar the Egyptians house for josephs' sake, who dwelled therein, will he not bless that heart wherein Christ dwelleth? Now Christ dwelleth with his Spouse continually, g Heb. 13.5. He will not fail her nor forsake her eternally: i Isa. 54.8. if for a moment and a little season he hide his face from her, yet he will return, and with everlasting mercy have compassion on her, performing perfectly all the duties of a most dutiful and kind husband. But let us with all diligence endeavour, Duties of Christ's Spouse. faithfully to observe and to do the duties belonging to ourselves, which are divers: 1. k Col. 2.18. To submit ourselves to our Lord, l 1. Pet. 5.6. humbling ourselves under his mighty hand that he may exalt us in due time: 2. To m Psal. 45.10. forget our father's house, n Rom. 12.2. not to fashion ourselves like unto this world. If for the love of jacob, Rahel and Leah, said, o Gen. 31.12. that they had no more portion nor inheritance in their father Laban's house, seeing he did commit them as strangers: Should we not fare rather for the love of jesus, be p 1 Pet. 2.11. as strangers and pilgrims: seeing q Heb. 13.14. we have no continuing City, think that we have no sure portion nor heritage here in this world, whereof Satan is called (in respect of the reprobate) r joh. 14.30. The Prince, accounting us strangers and enemies? therefore for Christ sake we aught to be content to contemn and forsake this present world. Themistocles the Athenian, Plutarch. in grae. Apoth. Cicero lib. 2. de Orat. desired to learn the art of oblivion, because he remembered those things which he would not, and could not forget the things he wished to forget: Christians also should wish to learn the art of oblivion, to forget the evil fashions of this evil world, and with the Apostle s Phil. 3.13. to forget that which is behind, and endeavour themselves unto that which is before. It is certain, as the servant of Christ Saint Paul, lamented for that he did not the good thing he would, but that t Rom. 7.19. he did the evil, which he would not; so Christians remember the things, which they desire to forget, namely, sin, and wrongs done to them, and with lamentation, forget many good instructions, which they would fain keep in mind: and before they learn to remember, and practise their spiritual husband's lessons, they must first learn to forget the errors of sin and Satan, u joh. 3.14. in whom there is no truth, who is a liar, and the father thereof. 3. As the captive woman whom an Israelite was of purpose to marry, behoved x Deut 21.13 to put off the garment, that she was taken in, and remain in her husband's house; so the Spouse of Christ must cast off the filthy and unhonest garments of nature and be arrayed with pure a Reu. 19.8. fine linen and shining, which is the righteousness of the Saints, ever remaining in her husband's house. 4. When we remain in his house, we should behave ourselves reverently in his presence, as b Gen. 24.65. Rebecca did before Isaac, obeying and honouring him dutifully, as c 1. Pet. 3.6. Sarah obeyed Abraham, and called him Lord or Master; yea the Ethnic women, as Lucretia, so spoke of their husbands, calling them Lords. This obedient humility and humble obedience is most pleasant and acceptable to our most worthy and blessed husband, Ovid. Mittenda est domino (nunc properate puellae) Quam primum nostra facta Lucerna manu. and of greatest force to win him and to obtain his comfortable favour: for according to the saying of wise Solomon, d Pro. 29.23. Dion. in Tib. the humble in spirit shall receive glory: And no marvel, seeing they enjoy him, who is the giver of all glory. And as Livia Aug. Caesar's wife, being asked, by what means she could so purchase the affection of her husband, as it were to subdue him, who subdued the whole world. She answers, that with great humility, and modesty, and because she did gladly those things, which she knew was pleasant to him: she did procure his favour and affection. So to obtain the love of Christ, the best means which we can use, is e 1. Pet. 5.5. to deck our souls inwardly, in lowliness of mind, and to f 2. Cor. 29. be obedient to him in all things, which he requireth of us. 5. Christ's Spouse should not receive wicked strangers, Arist. 2. Occu. contrary to his command, nor his enemies within his lodging: for (as that natural Philosopher showeth) not woman should do so, g Prou. 14.10. The stranger should not meddle with his joy. The holy Prophet accounted that to be a great detriment, h jer. 5.5. A reproach and shame to the Lords people, when strangers came into the Sanctuary of the Lords House: Is it not a greater hurt, and greater shame to the Spouse of Christ, if strangers shall enter into his tabernecle, into the heart which should be Christ's dwelling place? When David received i 2. Sam. 12.11. that stranger which came to him, than he sinned heinously against his God, and did great wrong to his neighbour. When any shall receive a stranger, even vile lust and sinful affections within their hearts, than they do commit great iniquity against their husband, and sin against their own souls: Fare less should we admit our husband's enemies, and betray him, Occurrent multae tibi. Belides atque Eriphila lib. Saty. 6. Petrar. Dial. & 19 Plutarch. who so loveth us. Eriphile was punished, and is blamed for betraying her husband Amphiarans: And Helen for her falsehood and wickedness against Deiphobus, was greatly abhorred: what vengeance and infamy deserve they, who receive Christ's enemy, by whose help k Heb. 6.6. they would crucify again to themselves, the Son of God, and make a mock of him? l Rom. 2.9. Tribulation and anguish shall be upon their souls, they shall be punished with everlasting damnation. Now seeing that Dragon the devil, who fighteth against Christ in his members, hath m Reu. 12.8. no place for him in the heaven; neither let him have any place in our hearts, that he may remain in them, we should never suffer him to get entry, or to make residence within our souls. 6. Christ's Spouse should know her husband's good conditions, his notable virtues, and endeavour to be endued with them, that she may practise them. Let us follow him in piety, n Math. 26.39 in obeying God, o Luk 11.1. and praying to his Majesty, in his p Luk. 2.51. subjection to his parents and superiors: Let us learn of him q Math. 11.29. humility and meekness, long-suffering and patience, r 2. Pet. 3.9. who is patiented towards us, and would have no man to perish, but would have all men to come to repentance: Let us learn of our husband gentleness, love, and temperance, with many good qualities, whereby we may be assured that s Gal. 5.24. we are Christ's, when we have crucified the flesh with the affections and lusts. 7. t 1. Thes. 4 3. This is the will of God, even our sanctification, that we may abstain from fornication, that every one of us, should know to possess his vessel in holiness and honour, we aught to behave ourselves honestly, and live chastely, keeping faith and truth unto him, labouring by all means possible to pleasure him, and to do the rest of the duties belonging to our calling. We should not be given to spiritual whoredom, u Gen. 39.7. as Potiphars' wife was bend to adultery; neither should we despise our husband, as Michal despised David in her heart, neither should we tempt our husband, as x job 2 9 jobs wife tempted him; for those, a Num. 21.6. 1. Cor. 10.5. who tempted Christ, were destroyed of Serpents, neither should we forsake our husband, as Samsons wife did, wherefore she b jud. 15.6. was burnt with fire. But we most lovingly and constantly, should cleave to our husband, keeping our hearts to him, who is greatly c Eze. 6.9. grieved for the whorish hearts of hypocrites, ever endeavouring to behave ourselves dutifully, as his faithful Spouse, living honestly, d 1. Thes. 5.22 abstaining from all appearance of evil, carefully, let us (I say again) not be lascivious and wanton like e Gen. 39.7. Potiphars' wife, neither troublesome nor tempting like f job. 2.9. jobs wife, nor yet proud and despising g 2. Sam. 6.16. like David's wife, neither changeable and unconstant like Samsons wife, who for forsaking her own husband h jud. 15.16. was burnt with fire by her own people. But let us i 2. Tim. 2.15 Consolation proceeding from this marriage. study to show ourselves approved unto our God and husband, labouring by our chaste and honest behaviour, by our modest and comely carriage, principally to please him, in whom his Father is well pleased, rejoicing unseparable to be conjoined with him, who is the giver of all happiness and salvation. Fourthly, we may have strong consolation, by this firm conjunction, and happy marriage, with our glorious husband, for first, he will k Eph. 5. Verse. 26.27. Sanctify us, and cleanse us by the washing of water through the word, that he may make us unto himself a glorious Church, not having spot or wrinkle or any such thing, but that we should be holy, and without blame: And by virtue of this conjunction or mystical and spiritual union, Christ l 2 Cor. 5.21. which knew no sin, hath received our sins with the punishment thereof, made his by application or imputation, also he received our afflictions with all the miseries of this life, which he accounted his own, and therefore as it were, doth put under his shoulders to bear the burden of them. As when m Luke. 23.26. Simon the Cyrenian did bear Christ's material cross, even than Christ himself did n joh. 19.17. bear the heaviest part thereof, unto the place of execution: When Paul before his conversion o Gal. 1.13. persecuted his Church extremely and wasteth it, Christ he accounted that injury done to himself, p Act. 9.4. Theod. 5. cap. 19 saying, Saul, Saul, why persecutest thou me? Good Theodosius the first, was very angry against the people of Antiochia, for some small indignity done to his Empress, for overthrowing of the brazen Protraite of his beloved Placilla: Christ will be more justly offended and surely avenged upon those, who shall preserve to do any wrong or indignity to his best beloved Spouse; for he esteemeth all her miseries to be his own refreshing, He in the mean season most lovingly, and punishing her foes and her oppressors most rigorously. Again, when we are joined and united unto him, q 1. Cor. 1.30. he will be unto us wisdom Righteousness, Sanctification and Redemption; he will be our portion, our pleasure, our protection, and r Psal. 65.5. the God of our consolation, renewing us according to his glorious image, giving himself and all his benefits most freely unto us. Hath not every one of us just occasion, to say with David, s Psal. 116.12. Bernard. de diligendo Deo. What shall I tender unto the Lord for all his benefits towards me? And with that Father, Si totum me debeo pro me facto, quid addam iam pro me refecto hoc modo? nec enim tam facile refectus quam factus. In primo opere me mihi dedit, in secundo se et mihi dedit, meque mihi reddidit; datus ergo et redditus me pro me debeo. Sed quid Domino pro se retribuam? Nam etsi me millies rependere possum, quid sumus ad Dominum meum? If I aught myself whole for myself being made, what shall I add for myself renewed, and made again in this manner? for I am not so easily renewed as made. In the first work he gave me to myself; In the second he gave himself to me, and restored me to myself: being then given and restored; I own myself for myself; and I am twice owing: But what shall I tender to my Lord for himself? for albeit I might repay myself a thousand times, what am I in respect of my Lord? Truly, his Spouse should t Psal. 9.1. praise the Lord with her whole heart, and speak of all his marvelous, and merciful works, She may be glad and rejoice in him, singing praise to his name. Mordecai (questionless) was joyful, u Ester 2.17. When Ashuerus became an husband to Ester: Mayest not thou be more joyful, (when jesus becometh the husband of thy soul) when thou shalt find grace and favour in his sight, when he shall see the crown of the Kingdom upon thy head, and bestow eternal felicity upon thee for ever? CHAP. XVIII. We should desire Christ, and wait for Him. THE diligent remembrance and consideration of those things already delivered, may move the attentive Reader: 1. To desire Christ earnestly, and to wait for him patiently: 2. To come to him speedily, and to follow him constantly: 3. To receive him readily, and to entertain him most joyfully. The faithful soul being fully assured a Cant. 7.10. that she is her beloveds, and that his disire is towards her, will be easily persuaded, yea lovingly constrained, openly to protest, that b Isa. 26.8. the desire of her soul is to his name and to the remembrance of him; Also to say, c job 7.2. As a servant longeth for the shadow, and as a hireling looketh for the end of his work, even so she longeth for her Saviour, looking for, and d 2. Tim. 4.8. loving his appearing. Also e Psal. 42.1. as the heart braieth for the rivers of water, so her soul f Psal. 63.1. panted after her God, her soul thirsteth for the living God, her flesh longeth greatly after him in a barren and dry land. If g Gen. 31 30. jaacob longed greatly after his father's house, should not we long earnestly after jesus our elder brother, who is gone h john 14.2. to prepare a place for us in our heavenly Father's house? If we shall call to mind: 1. His excellency: 2. Our necessity, we shall be soon induced to this duty. 1. i job 37.23 He is excellent in power and judgement, and abundant in justice; k Psal. 8.9. how excellent is his Name in all the world? He will be l Ezek. 38.23. magnified, and sanctified, and known in the eyes of many nations, and be much desired of all who know his preciousness and perfection. Again, we have very great need of him: Christ our high Priest for our reconciliation. First, for our reconciliation: Secondly, for our good government: Thirdly, for our instruction: Fourthly, for our health and welfare. Wherhfore we have great cause to desire him. 1. There is no reconciliation without Christ, because there is no reconciliation, where there is no remission, purgation, and removing of sin, which maketh us m Ephes. 2.3. children of wrath, and enemies to God: no remission without Christ, for n Act. 13.38. through him forgiveness of sins is purchased, and preached unto us, and o Hebr. 9 22. without shedding of blood is no remission, neither is this remission, p Hebr. 9.12. by the blood of Goats, Calves, or of Bulls, but q Act. 20 28. by the blood of Christ, whereby the Church is purchased, sins are remitted, the godly are purged, and eternal Redemption is obtained: So if we desire reconciliation with our God, let us thirst for Christ, who r Ephes. 2.14. is our peace, and reconciliation, and hath broken the stop of the partition wall, by whom we are wonderfully benefited. If the people of Antiochia, was much benefited by the earnest travels of their Bishop Flavianus, Sozin. lib. 7. cap. 23. for thereby the wrath of the Emperor Theodosius the first was mitigated, their fault was pardoned, and their City preserved, and their Master reconciled: Are we not more helped by the travels, by the obedience, sufferings, death, and intercession of our LORD jesus, s Heb. 7.24. who hath an everlasting Priesthood, being t Hebr. 8.1. such an high Priest, that sitteth at the right hand, of the throne of the Majesty in the Heavens, u 1. john 2.1. that is an Advocate with the Father, and x Rom. 8.34. maketh request for us; by whom we are truly reconciled with God, and surely preserved from evil? We read, that Michah a man of Mount Ephraim, was joyful and well content, when he said; a judg. 17.13. Now I know that the Lord will be good unto me, seeing I have a Levite to my Priest: We may be much more joyful, and fare better content; having jesus to be our high Priest: then we may be firmly persuaded, that God will be good unto us. 2. Christ our King, for our government. We should desire him for our government, b Isa. 48.17. that he may lead us the way, which we should go: c Isa. 49.10. he that hath compassion upon us, shall lead us, and rule over us. Now this is most certain; that every man must either have Christ to be his King, d jere. 23.5. who shall execute judgement and justice in the Earth; who is e Matth. 21.5. meek and loving to him, or else Satan, who albeit, f 2. Cor. 11.14 he be transformed into an Angel of light, yet he is a g Ephes. 6.12. Prince of darkness, and spiritual wickedness; who being worse than h 2. Mac. 4.25. Menelaus, doth bear the stomach of a cruel Tyrant, and the wrath of a wild beast; and more crafty than that i Luke 13.32. fox Herod, most intentive and diligent, to k Reve. 13.14. deceive and destroy; seeing his name is Appollyon, even destroying. And surely Satan, may be justly compared to Nabis, and to Domitianus. Satan a cruel Tyrant, like Nabis. Nabis Nabis. that Tyrant of Lacedaemon, was a cruel Oppressor, and a greedy Extortioner upon those that lived under him, and one that of his natural condition smelled rankely, of a Layman; he had a wife Apega, very fitly matched with him, as cunning as he himself to exhausted the Subjects: His dexterity was no greater in spoiling the men, than hers was in fleecing their wives; whom she would never suffer to be at quiet, till she had obtained their jewels and best raiment: Her husband was well content with her fashions, Read the fift book, of the History of the World. chap. 4. Sect. 10. caused an Image to be made very like unto her, and lively representing her visage, and apparelled it with such costly garments, as she used to wear; but it was indeed, an engine serving to torment men. Hereof he made use, when he meant to try the force of his Rhetoric; for calling unto him some rich men, (of whose money he was desirous) he would bring him to the place, Polyb. where this counterfeit Apega remained; and here he used all his art of persuasion, to get what he desired, as it were by goodwill; yet he could not so speed, but was answered with excuses; at last, he took the refructarie Denier by the hand, & told him that perhaps his wife Apega who sat near by in a chair, could persuade him more effectually: So he led him to the Image that rose up, and opened her arms as it were for embracement; those arms were full of sharp iron nails, the like whereof was also sticking in the breast, though hidden with her ; and here-with she grasped the poor wretch, to the pleasure of the cruel Tyrant, that laughed at his painful death. So Satan a merciless tyrant, & an infernal King, troubling and m Act. 10.38. oppressing many, endeavouring most carefully to take away from us, that n Reu. 3.18. Gold which Christ gave unto us: I mean the graces of his Spirit, true faith o 1. Pet. 1.7. being much more precious than gold, repentance, fear and holy love, also to bereave us of his blessed word, which is p Psal. 19.10. more to be desired then much fine gold. As Antiochus discharged the jews; q 1. Mich. 1.60. The Book of the Lords Testament, upon pain of death; So Satan forbids the Lord's Law, to be fulfilled by his. Antiochus his r 1. Mich. 1.67. Tyranny was very sore upon the people of Israel, but Satan's tyranny is much more sore, grievous, and miserable. He useth the help of the world also to this effect, which appearing lovingly to embrace us, will torment and annoyed us. Albeit the work s 1. joh. 2.17. passeth away suddenly, yet it waxeth grievously, and destroyeth certainly, all of it is, t Eccl. 1.14. vanity and vexation of the spirit. Christ's u 2. Tim. 2.4. soldier, as he should not entangle himself with the affairs of this life; neither should he be deceived with the pleasures thereof, because x jam. 4.4. the amity of the world is the enmity of God, and so the woe and misery of man. And as Domitianus the twelfth Roman Emperor, was a crafty dissembler; The Devil dissembling like Domitian. See Traheron in the life of Domitian. for some of those whom he purposed to put to death upon the next day, he entertained overnight in his chamber, and shown them many favours with a cheerful countenance: So the devil is a most crafty deceiver; His vassals whom he appeareth to entertain most kindly, those he intendeth to overthrew most cruelly. The adversaries of judah, were false and feigned when they pretended friendship, and offered their assistance to Zorubbabel, saying, a Ezra 4.2. We will build with you; they had a purpose in the mean time to hinder the building: So Satan when with b Gen. 4.8. Cain he speaketh most friendly, he seeketh occasion to destroy most suddenly that soul with whom he is familiar: 1. We should be then most weary and sorrowful to remain slaves under the tyranny of such an oppressor and deceiver: We should thirst to be governed by Christ, who is most loving and liberal, and our blessed Saviour: Let us not c Isa. 8.6. refuse the waters of Shiloah, that run softly, d Zach. 9.9. lest the waters of the river, great and mighty, come up to the neck and overflow us: let us not refuse Christ to be our King, a just and e Math. 21.5. meek King, lest we be subject to an unrighteous and merciless tyrant, even Satan, whom we shall be compelled to f Isa. 8.21. curse in the end, fretting ourselves being hungry and grieved, but we should earnestly wish and long for our Saviour, who will govern us here, and surely g 2. Tim. 4.18 preserve unto his heavenly Kingdom. 3. He is also to be desired for our instruction, seeing h joh. 3.2. He is that Teacher come from God, who i Psal 86.11. will teach us his way, that we may walk in his truth, knitting our hearts to him that we may fear his name, we shall k 1. joh. 2.27. receive from him that anointing which is true and not lying, which will teach us of all things, so that we shall abide in him. If that Conqueror Alexander, did hazard his own person, and put his life in great peril, for the desire and affection he had to his Instructor Lysimachus; Plutarch. in vita Alex. Mag. Because in his expedition against the Arabians, the indwellers of the mount Antilibanus, when they were constrained to forsake their horse and to walk on foot, albeit the army had passed fare before, albeit darkness and the enemy approached, yet he could not sustain to learn his Pedagogue Lysimachus, heavy through age, and weary through travel, but in the extreme cold and danger, constantly he remained with him, adventuring himself wonderfully with a matchless resolution for his teacher's food and preservation: with what fervent desire, and burning affection should a Christian be inflamed with, towards jesus Christ, who is of much more l Ezec. 8.18. understanding than Sherebia was, whom Ezra acknowledged to be brought to him by the good hand of God. m Psal. 94.12. The man is blessed whom he teacheth in his Law, every one should resolve to endure all travels, and to go through all perils for their unfeigned affection and desire towards him. 4. In vain shall a man use many medicines, without the help of our great Physician jesus: for he shall have no health without his assistance, for he alone will o jer. 33.6. give health and amendment, he will cure him and give unto him the abundance of peace and truth, p Prou. 4.22. his words are life unto those that find them, and health unto all their flesh. Thus our heavenly Physician is most to be desired and wished for our health and preservation, q Wisd. 16.12. neither herb nor plaster healeth us, but we are cured by his mercy and word, which helpeth and eureth all things? That Macedonian trusted much in the fidelity and skill of his Physician, Philippus Acarnanus; Plutarch. in vit. Alex. & Curtius. for he drank out that potion that he gave him, although his Favourite Parmenio by letter advertised him that his Physician was corrupted by Darius, and was minded to kill him: but we have much more reason to depend upon our great Physician, r Reu. 19.11. who is true and faithful, most loving and liberal: they shall never be ashamed nor confounded who shall believe in him. O if every Christian were of that holy disposition with the Prophet David thus protesting, Mine heart breaketh for the desire of thy judgements, that his soul might languish for the desire of Christ, of his precepts, of his Documents and Medicaments; who is our King, Doctor, and Physician. Simil. As the clear light of the shining sun will soon (as it were) extinguish the light n jer. 46.11. s Psa. 119.20. of a small candle; So our holy and happy desire towards the Lord jesus, would speedily either banish or subdue all the fleshly and filthy desires of our corrupt nature; then we would t 1. Pet. 2.11. abstain from fleshly Lusts or desires which fight against the soul; then we would not u Tit. 3.3. be serving the lusts & the worldly pleasures of the world, than we would x Gal. 5.16. walk in the spirit, and not fulfil the lusts or desires of the flesh. But desiring Christ, we should with Daniel be a jam. 10.19. Vir desideriorum. greatly beloved, desired and accepted; God would b Psal. 20.4. The order that here is observed. grant us according to our hearts, and fulfil our purposes and desires. Moreover, who desireth Christ will await for him; we will show: 1. what evil cometh to those who wait not for Christ: 2. some impediments hindering us from waiting: 3. wherefore we should wait: 3. how and in what manner we should do the same: 5. and show some examples of happy men who were blessed waiters upon God. The hurt of those which await not on Christ. First, there cometh great evil and unspeakable calamity to all those who will not wait for the Lord jesus: 1. they will be disappointed of their expectation: 2. they will be punished with final destruction. The jews which expected help of Pharaoh, and the Egyptians, were disappointed, and in the end c Isa. 30.5. ashamed of that people, that could not profit them, nor do them good, but became a shame and a reproach unto them. These idolatrous Priests waited long, d 1. King. ●8. 29. and cried loud to that Idol Baal; but because there was neither voice, nor one to answer, nor any that regarded, therefore they were frustrated, as they who waited not upon Christ shall be at last disappointed, of their most pleasant designs. Again, who so waiteth not upon Christ, he waiteth upon some lying vanity, and who so doth, e jonas. 2.8. he forsaketh his own mercy, and consequently falleth into endless misery. If Saul received hurt, for that he did not wait upon the Prophet Samuel, f 1. Sam. 13.14. his kingdom did not continued, but he with his posterity perished: Do they not more foolishly, and shall they not be plagued more greivously, who will not be content to wait upon jesus the Prince of prophets, g Psal. 49.12. they shall not continued in honour, but shall be like the beasts that die, and worse than beasts, they shall die the second death eternally. Than h Micah. 7.5.7 trust ye not in a friend, neither put your confidence in a counsellor: keep the doors of thy mouth from her that lieth in thy bosom. Therefore (say thou with the Prophet): I will look unto the Lord, I will wait for God my Saviour, my good God will hear me, and help me, and blessem eperpetually. Secondly, Some impediments which stay men from waiting upon Christ. Slumber Spiritually. as Mariners are careful to know dangerous and hid rocks in the sea, that they may avoid them; so Christians aught to know what impediments do stay them from waiting, to the end they may strive against the same. These are principally: 1. Secure sleeping in sin: 2. Negligence or slothfulness: 3. Intemperancy: 4. Worldly cares: 5. Impatiency: 6. Distrust: 7. sinful pleasures. 1. These i Isa. 29.10. whom the Lord hath covered with a spirit of slumber, cannot attend upon their Saviour. While k 1. Sam. 26.15. Abner was sleeping naturally, he could not wait well upon his earthly Master: While one is sleeping spiritually and securely he cannot wait upon his heavenly Master. 2. Slothfulness. l Prou. 19.15. slothfulness that causeth to fall sleepy, causeth own m jer. 48.10. Intemperancie. to do the work of God negligently, and stayeth him from that duty. 3. The n Math. 24.49. evil servant eating and drinking with the drunken, o 2. Pet 2.12. Worldliness. as a bruit beast led with sensuality, walking after the flesh in the lust of uneleannesse counting it pleasure, to live deliciously for a season, cannot diligently wait upon his Master, but he shall perish through his own corruption. 4. As worldly business and earthly cares detained many from the p Matth. 22.5. & Luk. 14.16. wedding and great supper of the King, one going to his Farm, and another about his Merchandise, so the same stayeth innumerable people from giving of their attendance unto Christ: they q Luk. 10.41. take care and are troubled about many things, neglecting and omitting that one thing that is needful, even the good part which shall not be taken away from them. r Matth. 6.24. No man (saith our Saviour) can serve two Master; ever disagreeing, God and Mammon. But let us remember, Worldly cares, what they are. that the things of this world, in respect of heavenly happiness, they are trifles, never contenting, vanities, deceiving, burdening, oppressing, thornes-renting, filthiness, defiling, winds-shaking, blasting and scaring, and snares intrapping. We think that Domitianus, Sueton. & Traheron Titus. his brother and successor in the Empire, was foolish and ridiculous in this point, for that every day and hour he would go to some chamber or secret place, and there busy himself to catch flies, of no price; which he afterwards filled up, upon a long sharp needle, forgetting the more weighty affairs of his Empire. Those are more foolish and ridiculous, who s Rom. 2.4. despising the riches of Christ's bountifulness, and t Heb. 2.3. neglecting so great salvation, as is freely offered, do not wait upon their Redeemer; and yet will weary, and fashion themselves to catch flies, or gather earthly trifles, which will never content, nor fully satisfy their souls; which at length they will find (as the Preacher pronounceth of them) to be u Eccles. 1.2. Vanity of vanities, to beguile and deceive them. When men in over burdened Ships, are in danger of drowning, x jona. 1.5. they will cast their wares into the Sea, to lighten their Ships, and to save their lives; Yea for the preservation of a momentany and miserable life, they will cast out with their own hands, a Acts 27.19, 38. the tackling of the Ship, and their Wheat into the Sea: and shall we not cast away from us, all burdens over-loading us, to save our souls, lest they drown in the Sea of Hell? And for the keeping of a most happy and durable life, shall we not forsake things superfluous and unnecessary, b 1 Tim. 6.9. noisome and foolish lusts, weighty burdens, which drown men in perdition, and destruction. These are like c Mat. 13.22. thorns renting, piercing, and pricking, the wretched, who are bend upon them, with care, pain, grief, and continual molestation. As d Pro. 6.28. pitch, or other filthiness taken in the bosom, defileth the same; so worldly cares, entertained in the heart, they pollute the same. As the cold East wind, withereth, blasteth, shaketh, and scattereth Herbs, Corns, Trees, and good seed: So the troubles of this life, they whither, shake, and disperse the flowers, the fruit, and the seed of grace and godliness. They are as snares, entrapping and destroying, hindering us most strongly, from our diligent and careful attendance, and waiting. 5. Impatiency. Impatiency also bringeth that hurt to us: for an unpatient man, e Pro. 14.17. hasty to anger, he committeth folly; he cannot perform his duty. 6. Distrust. So doth distrust; the distrustful man, f Heb. 10.38. withdraweth himself from the Lord, and the Lords soul shall have no pleasure in him. Let none of us be so unpatient, or misbelieving, as to say; g 2. Kin. 6.33. behold this evil cometh of the Lord, should I attend on the Lord any longer? Thou who art of purpose to wait upon Christ, Sinful pleasures. be most diligent to eschew the alluring pleasures of sin: h Luke 16.25. For Dives, who received his pleasures in his life-time, he was grievously tormented in Hell. As a Fisher catcheth fish with an angle; so doth the Devil catch men by filthy pleasure, detaining them from Christ's service and attendance. Thirdly, Ant●nius in ●eliss. there are many motives, which may urge the performance of this duty, Christ's Reasons wherefore we should wait. goodness, thy own blessedness, the commandment given in the Scripture, and that thou mayest attain to perseverance in righteousness: i Isa. 30.18. Christ who is good and gracious, he will wait for thy good, even that he may have mercy, and compassion upon thee: Reason therefore requireth thee to wait upon him, thus resolving; k Psa. 123.2. as the eyes of a servant, look unto the hand of his Master; and as the eyes of a maiden, unto the hand of her Mistress; so that thy eyes shall wait upon the Lord thy God, until he have mercy upon thee. Whoever had knowledge of Socrates, Xenophon. lib. 4. memora. & Theat. Zuing. what manner of man he was (saith Xevophon) those who were given to virtue and honesty among them, with a perpetual desire, did wish for him, waiting on him, as most profitable to instruct them in knowledge and living: Will't not thou who art graced with the excellent knowledge of thy Saviour, endued with that heavenly, and saving light of him, the Prince of Prophets, l Luke 24.19. mighty in deed and word before God and all the people, wish for him, and wait upon him, by the knowledge of whom, grace and peace, m 2. Pet. 1.3. will be multiplied unto thee, who according to his godly power, will give unto thee all things that pertain to life and godliness, and who hath called thee to virtue and glory? 2. Thy own blessedness, may allure thee to this attendance: For n Isa. 30.18. blessed are all they (saith the Prophet) that wait for him, they o Isa. 49.23. shall not be ashamed, nor confounded that wait for him: who doth the same may assuredly with joseph of Arimathea p Luk. 23.5. wait for the kingdom of God, and I may speak so thereof, as the Prophet speaketh of the vision, q Hab. 2.3. Though it tarry, wait; for it shall surely come, and shall not stay. Again I affirm, r Dan. 12.12. Val. Max. lib. 7. Blessed is he that waiteth, more happy and blessed is he then Q. Metellus, than Gyges; remembered and admired for their momentany felicity. 3. We have sundry commandments: s Psal. 27.14. Wait on the Lord, be strong, and he shall comfort thy heart and strengthen the same: Again, t Psal. 37.34. Wait thou on the Lord, keep his way, and he shall exalt thee, that thou shalt inherit the land. u Zeph. 3.8. Therefore wait ye upon me (saith the Lord), surely than I will turn to my people a pure language, that they may call upon the name of the Lord, to serve him with one consent. 4. x Isa. 40.31. They that wait upon the Lord, shall renew their strength, they shall lift up their wings as the Eagles: they shall run and not be weary, they shall walk and not faint: they shall obtain the rare gift of perseverance, even to be holy and a Reu. 2.10. faithful unto the death, and Christ will give them the crown of life. Fourthly, touching the manner: We should wait willingly, diligently, in readiness, The manner how we should wait willingly. patiently, and constantly. I. Let us wait for Christ willingly and gladly. If b job 28.23. men waited for. job, for instruction and counsel, as for the rain; should not we wait so upon Christ for better instruction, and wiser counsel, whose name, c Isa. 9.6. Is Wonderful, Counsellor the mighty God, who doth ever d Act. 14.17. good, giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness? e Mark. 12.37. Diligently. Much people of the jews hard Christ gladly; all Christians should wait for him and hear him willingly. II. As the Evangelist Saint Luke, most f Luk. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod est exquisita & perfecta diligentia. Acurately searched all things, concerning Christ, to writ them; so let us most diligently, desire Christ to wait on him. g joh. 5.3. A great multitude of sick folk waited for the moving of the water of the pool of Bethesda, that they might be healed of their diseases; doubtless they did this attentively: so we when we wait on Christ our Physician to be cured, let us do the same with diligence and carefulness. If (as Solomon saith) h Prou. 22.29. a man that is diligent in his business, shall stand before Kings, and not before the base sort: Shall not a painful and industrious man in the Lord's service, diligently attending his vocation, and waiting on his Master, shall he not remain before him, who is the King of Kings; when as in the mean time, the slothful and i Psal 5.5. foolish shall not stand in God's sight, k Psal. 1.5. nor sinners in the assembly of the righteous? III. In readiness. The Israelites were in readiness for their departure from Egypt when they did eat the Passeover; the hour of their deliverance from that thraldom approached: and l Exod. 12.11. thus did they eat it, their loins girded, their shoes on their feet, their staffs in their hand, they did eat in haste, expecting their own safety, and the appointed time for their journey: After the same manner let us Christians wait for our Saviour, m 1. Pet. 1.13. Girding up the loins of our mind, n Eph. 6.15. having our feet shod with the preparation of the Gospel of peace, taking o Psal. 23.4. God's rod and his staff to comfort us, ever waiting for him, who p Isa. 52.7. declareth good tidings, and publisheth peace and salvation, saying unto Zion, Thy God reigneth: For this purpose let us with the noble Men of Berea q Act. 17.11. receive his word with all readiness, and search the Scripture with great earnestness, that (according to our Master's direction) r Luk. 12.35. Vers. 26, 27. our loins may be girded about, and our lights burning, and we ourselves like unto men that wait for their Master, when he will return from the wedding, that when he cometh and knocketh, we may open unto him immediately. Blessed are those servants, whom the Lord, when he cometh, shall find waking and waiting. Cornelius that Captain of the Italian band, A devout man and one that feared God, s Act. 10.24. Verse 33. waited for Peter, and his company: this he did with preparation and readiness as present before God, to hear all things which were to be spoken by his servant: Let us in like sort expect the coming of Christ, as he commandeth, t Luk. 12.40. and be prepared both for his first coming in grace, and for his second coming in glory, for he will come at an hour when we think not. 4. Patiently. We should do this duty patiently. u jam. 5.7. The husband man hath long patience while he is waiting for the fruit of the earth, until he receive the former and the later rain: the true Christian aught to have longer patience while he is waiting for jesus, until he receive him r Isa. 53.12. who did bear the sin of many, and prayed for trespassers. And seeing a Act. 1.7. it is not for us to know the times and seasons, which God hath put in his own power; albeit Christ came not when we wished, neither at the first to refresh us to our contentment with his mostgratious presence; yet assuredly he will come in his time, and give good things to those that wait for him, b Psa. 145.15. in due season. c Psal. 30.5. Weep may abide at evening, but joy cometh to them in the morning: Every one therefore may be well heartened to wait for Christ d Psal. 37.7. patiently, for e Isa. 65.23. he shall not labour in vain, neither shall he be disappointed of his expectation; and although waiting and expectation be grievous and unpleasant; Peta. Dial. expectatum. vix ullum vitae taedium expectatione molestius, scarcely is there any yrkesomenesse of our life time, more troublesome than expectation: yet the undoubtted certainty of his speedy coming, may encourage and uphold us in this difficulty; for neither, death, danger, nor enemy, can hinder him from helping of us in our necessity. The Emperor Augustus, Drusium inexpectata mori abstulit. with Livia and all Rome, waited for his Son in law Victorius Drusius with great and earnest expectation; entertaining his death hindered his wished return, frustrating themselves of their hoped joy and delectation; with the like event, they waited for their beloved Marcellus; and the Romans for that valiant and illustrious Germanicus; who never did come to them: But jesus Christ, whose most happy and ever continuing life, is not subject to death, whose power is infinite, whose wise proceeding and long-suffering is not to be counted f 2. Pet. 3.9. slackness,) should patiently be expected, who will undoubtedly give mercy and g Heb. 4.16. grace to his own to help in time of need. 5. He is to be looked for most constantly. As the first Martyr S. Steven, h Act. 7.55. looked steadfastly into heaven; so Christians steadfastly should look for Christ, for his assistance and comfort from heaven. The people of the jews i Luk. 1.21. waited for their Priest Zacharias, while the incense was burning upon the holy Altar: this they did constantly, albeit they marvelled that he tarried so long in the Temple: Now seeing jesus Christ k Heb. 9.24. is not entered into the holy places, which are patterns of the true Sanctuary, but is entered into heaven to appear in the sight of God for us to be our high Priest and l 1. joh. 2.1. Advocate with the Father, to make request for us and intercession, who shall appear the second time for our salvation, if we shall constantly and dutifully look for him. The example of the godly, may be a motive to us. Lastly, the examples of the Saints and secret ones may be an inducement for us to this duty. jacob in his infirmity a little before his death said, m Gen. 49.18. O Lord, I have waited for thy salvation. job in time of his extremity, said, n job 14.14. All the days of mine appointed time will I wait, till my changing shall come; thou shalt call me, and I shall answer thee; thou lovest the work of thine one hands. The Royal Prophet said, o Psal. 40.1. I waited patiently; for the Lord, he inclined unto me, and heard my cry: and in another place, I am weary of crying: my throat is dry: mine eyes fail, whiles I wait for p Psal. 69.3. q Psal. 1.9.174. my God. Again, q Psal. 119.174. I have longed for thy salvation, O Lord, and thy law is my delight. That Evangelicall Prophet said, r Isa. 8.17. I will wait upon the Lord that hath hid his face from the house of jacob, and I will look for him: again s Isa. 25.9. In that day shall men say, lo, this is our God, we have waited for him, he will save us, this is the Lord, we have waited for him, we will rejoice and be joyful in his salvation. The Church of Christ, and the faithful flock sayeth, t Isa. 32.2. O Lord have mercy upon us, we have waited for thee; be thou, which wast their arm in the morning our help also in time of trouble. u Lam. 3.26. It is good therefore (as the Prophet jeremiah speaketh) both to trust and wait for the salvation of the Lord: for as x Luk. 2.25. godly Simeon waited for Christ the consolation of Israel; he received him, he took him in his arms, and immediately praised God: so let us wait for him, and he will come for our salvation. If all a Luk. 8.40. the people of the jews waited for Christ, in the days of humility: shall not Christians now wait for him, remaining in glory? If joseph of Arimathea a wise counsellor, a good man and a just, b Luk. 23.51. waited for the kingdom of God; should not all Christ's servants increasing in virtue and godliness, wait for him, the only giver and way to that kingdom; and with him they may assuredly wait c Rom. 8.23. for adoption even the redemption of their body, they may d Gal. 5.5. wait for the hope of righteousness through faith; even c Tit. 2.13. for that blessed hope of glory: most comfortable they may f jud. 21. look for the mercy of our Lord jesus Christ, unto eternal life and blessedness. CHAP. XIX. We should come to Christ, and follow after Him. WHO ever desireth Christ earnestly the (bitterness of sanctified affliction in this earth will also help to work this desire): Order in this point observed. who ever waiteth for Christ diligently, will be soon persuaded for to come to Christ speedily, and follow after him most willingly. In handling of this duty, this order shall be observed: 1. To show some causes wherefore we should come: 2. Who doth come: 3. From what he cometh: 4. The manner of coming: 5. The way whereby he must come: 6. His guide in the way: 7. Some impediments staying our coming: Lastly their profit who come. First, Some causes wherefore we must come to our Saviour. there are some causes in Christ, and some in ourselves, which may both allure us and enforce us to come to him: 1. Christ's love and affection: 2. His coming to us, and his visitation: 3. His calling and invitation, offering to us abundant kindness: 4. Our wretched and forlorn estate, unless we come: 5. The example of others who have gone before us. Christ loveth us. I. Because of Christ's exceeding great love (appearing both in suffering for us, and giving good things unto us. g 1. Pet. 3.18. The just suffereth for the sins of the unjust, and He was put to death concerning the flesh, that he might bring us to God, and h Eph. 5.2. he hath loved us, and hath given himself for us to be an offering and sacrifice of a sweet smelling savour to God) we may be glad therefore to come to him, who is so favourable to us: which we shall do very readily, if we shall love him as becometh us. August. Christ hath come to us. Non in superficie sed in medullis cordis diligendus est: He is to be loved, not superficiously in outward appearance only, but inwardly in the secret of the heart. II. Because he hath come to us. Bernard. Serm. 3. the advent. domin. venit universitatis creator et Dominus, venit ad homines, venit propter homines, venit Homo: The creator & Lord of the whole university hath come, hath come to men, he hath come for men, Bernard. Serm. 1. de advent. domini. he hath come being man. Benignissimus saluator et medicus animarum descendit ab altitudine sua: Our most bountiful Saviour and the Physician of our souls hath come down from his highness, from glory, from heaven; our most loving and learned teacher i 1. joh. 3.2. hath come from God; k Phil. 2.7. he made himself of no reputation, & took on him the form of a servant, he humbled and abased himself, he l Math. 20.21. came meek and lowly, m Math. 9.13. not to call the righteous but the sinners to repentance: He did n Luk. 9.56. come not to destroy men's lives, but to save them; o Hag 2.8. the desire of all nations did come to fill his house, and the hearts of his own with glory; Origines. he did come (saith the Ancient) that he might restore to the former dignity, his own image defaced in man by Satan's craft. In Pri. Gen. Ambr. sup. Luc. He the righteous did come to us sinners, that of sinners he might make us righteous; the godly came to the , the humble came to the proud; Bernard. super. Cant. that may make us godly and humble, saith an other father: he doth come to correct us when we sin, to help us; when we are weak to strengthen us; when we are doubting, to defend us; when we are fight, to reward us with a crown of immortality: he did come p Isa. 63.15. from the dwelling place of his holiness to this earth, he became q Math. 10.23. the son of man r Math. 20.28. to serve and not to be served, to suffer and to give his life for the ransom of many, to the end he may bring us from this earth to the heavenly Mansions, s joh. 14.3. that where he is there we may be also, being t 1. joh. 3.2. the sons of God, u Reu. 1.6. Kings and Priests unto his Father x Reu. 22.5. to reign with him for ever more in his blessed kingdom: nos insereret summis se miscuit imis; Our Saviour hath come to us & visited us in mercy three manner of ways: 1. by his incarnation being a Gal. 4.4. made of a woman, taking our nature, but not our corruption: 2. By the preaching of the Euangels b Tit. 2.11. the grace of God, that bringeth salvation hath appeared and teached us, that we should deny lusts: 3. He cometh and visiteth us daily by giving benefits unto us, c Lam. 3.22. his compassions fail not, they are renewed every morning. As the estate of jerusalem was lamentable and doubtful, d Luk. 19.44. because she knew not the time of her visitation; so shall the estate of the slothful and negligent be, who are ignorant of that gracious season: but the godly may say with job e job 10.12. Lord thou hast given me life and grace, and thy visitation hath preserved my spirit. Seeing this, Christ cometh and visiteth us, by good reason we aught to come to him. 3. Because also he calleth and inviteth us. Christ inviteth us. That invitation which David made to Barzillai was very kind and loving; f 2. Sam. 19.33. come over with me, and I will feed thee with me in jerusalem: but Bazillai made some reasonable excuse, in respect of his age and imbecility, that he was then four score year old, and could not discern between good and evil; he had no taste in his food, nor pleasure in music, he was loathe to be any more a burden unto King David. Yet the invitation of Christ is much more kind and loving; he calleth upon us to come to him, offering to nourish us not only with earthly and corruptible food, but also with heavenly and incorruptible nourishment ever, g joh. 6.27. with that meat that endureth unto life everlasting: he desireth us to come not to earthly, but to, h Heb. 12.22. celestial jerusalem, to the City of the living God, and to the company of innumerable Angels. FOUR Neither can one allege any reason of refusal: for by his help who calleth upon us, i 1. Sam. 2.3, 4. enterprises are established, the weak are strengthened, the youth of men like Eagles is renewed, and so all just excuse may be easily removed. V But this shall be very profitable for us; That we travel with diligence to learn rightly, k Psal. 103.5. to discern between the invitation of our Saviour, and the invitation of our adversary, who will not ever set upon us with open force like a cruel Lion roaring, but at sometimes also with secret craft like a sly Serpent, seducing; inviting us in a false friendly form to come to him for our destruction, when as he pretendeth our welfare and salvation. As that blasphemous and railing Rabshakeh, by appearance seemed to have spoken favourably to the people of jerusalem, saying; l 2. King. 18.31. Make appointment with me, and come out to me, that every man may eat of his own vine, and every man of his own figtree, and drink every man of the water of his own well; yet his intention was to draw them from this lawful and good King, to carry them from their native and fertile country, and to bring them to miserable slavery, bondage, and poverty under the tyranny of a wrongful usurper: So the devil by the world's allurements offereth friendly, and inviteth (as one would think) courteously, but his purpose is to deceive, and to destroy eternally. Like as that ravenous and crafty beast, * Plin. nat. hist. lib. 8. cap. 30. Arist. de hist. ani. lib. 8. cap. 5. Hyaena will sergeant the voice of a man, and learn his name, and then call upon him for to devour him, as also will imitate man's vomiting to draw thither dogs to be catched: So Satan, albeit a most malicious enemy, he will dissemble subtly a friends voice, that he may catch man, that he may torment him for ever. Notwithstanding, the advised and circumspect Christian knowing his hatred, should refuse him, inviting cruelly with Goliath, crying; ( m 1. Sam. 17.44. Come to me, and I will give thy flesh unto the fowls of the heaven, and to the beasts of the field; come to me to be concionated continually. And knowing his deceit should also refuse him inviting guilfully: n Prou. 7.18. Come, let us take our fill of love, let us take our pleasure in dalliance: who yields to his entice, is as an Ox that goeth to the slaughter, & as a fool to the stocks for punishment: but let us hearken & yield unto the loving invitation of our Saviour offering rich mercy, & exhibiting tender kindness, whose calling is ever for our profit, and emolument. Sometimes he calleth upon us for our instruction, o Psal. 34.11. Come children, harken unto me, I will teach you the fear of the Lord: sometimes for our recreation, p Cant. 2.11, 12. The flowers appear in the earth, the time of singing of birds is come, and the voice of the Turtle is hard in our land, the figtree hath brought forth her young figs, and the vines with their small grapes, cast a savour; arise my Love, my fair one, and come thy way: sometimes he calleth upon us for our nourishment, q Isa. 55.1. Come, buy wine and milk without silver and without money: sometimes for our preferment, as it was an honour to the holy Evangelist Saint john, when the Angel said, r Reu. 21.9. Come, I will show thee the Bride the Lamb's wife, so it will be greater honour to the true Christian, when Christ saith, Come to be my Spouse: this honourable and comfortable invitation should allure us to yield willingly thereunto. 4. The condition of the wicked who come not to Christ, They are miserable that come not. is very miserable: for by not coming they departed from him, and they forsake him, they shall be forsaken and desolate, he will departed from them, s Hos. 9.12. and woe to them when he departeth from them: for then seeing they enter not in at the right gate, to come to Christ; as t Eccles. 2.14. fools they walk in darkness, than u Gen. 29.19. they walk according to the stubbornness of their own hearts, adding drunkenness to thirst: x 1. Pet. 4.3. then they will walk after vanity, and become vain, than they shall walk in lusts and wantonness, in gluttony and drunkenness, and in abominable idolatries, after the Gentiles, and a jud. 18. after their lusts and concupiscences, until they be drowned in filthiness, and endless damnation. 5. The example of the godly. The example of the faithful, who have gone before us; should invite us also to go to Christ: b Heb. 12.1. Seeing we are compassed with so great a cloud of witnesses, let us run with patience, the race that is set before us, looking and coming to jesus the author, and finisher of our faith; for all the godly, from the beginning of the World, who have been adorned with true faith and obedience, they have gone to Christ before us. Secondly, Who come to Christ. we will declare briefly, who doth come to Christ: First, that person whom he chooseth; c Psal. 65.4. Blessed is he whom thou choosest, and causest to come to thee: Secondly, he whom the Father giveth; d joh. 6.37. All that the Father giveth me, (saith our Saviour) shall come to me, and him that cometh to me, I cast not away: Thirdly, who are e Mat. 11.28. weary and laden, having a sense, and a feeling of their heavy burden, Christ calleth on them, promising to ease them: Fourthly, whom f john 6.44. the Father draweth: Fiftly, his own faithful servants, his Disciples and g Isa. 6.4. children shall come from fare, to be nourished and instructed. Seeing then without God's election, his donation, his attractive operation, without the feeling of thy burden, and his love and compassion, none can come to him; let us entreat our God to love us, to choose us, to give us his only Son, to grant life and light to us, so that we may address ourselves to our Redeemer; praying with his own Spouse, h Cant. 1.3. Draw me, and we will run after thee. Thirdly, From what they come. if we have a purpose to come to Christ, we must leave and forsake the World, Sin, Satan, and our carnal pleasures. 1. We must come from the World, From the World. which is a matter of much difficulty; for than our enemy will show us the Kingdoms, i Mat. 4.8. and the glory thereof; yet if we look narrowly thereto, we shall subscribe unto the saying of the Ancient, Mundus ecce nutat & labitur, & rivinam sui, Cyprian. lib. de moral. non tam senectu te rerum, quam fine testatur. Behold the World is tottering and failing, and doth witness the decay thereof, not so much by the old age of things, as by the end; therein is the k john 2.16. lust of the flesh, the lust of the eyes, and pride of life. A man would willingly remove, and flee out of a ruinous, and rotten house: A Christian should more gladly remove, in his heart, affections and determinations, from this rotten and ruinous World. As a noble and wealth personage, hath no pleasure nor contentment, to remain long within a cool trench under the earth, for there is narrowness, filthiness, darkness, and danger, that place is not ample, but strait; not clean, but defiling; there is little but darkness and peril: Simil. So a Christian should have small joy or contentment, to remain long in this earth. If the children of Dan, esteemed that place where they dwelled to be too little for them, and resolved to leave it, and to go to Laish, l judg. 18.10. a very good land, and a large Country, a place which doth lack nothing: The children of God, should also be weary of this earth, which is not spacious; but as a point in respect of the Heavens, and resolve to go speedily to Heaven, a most large Kingdom, m john 14.2. where are many dwelling places; Christ reigneth, who will grant to the godly, n Reve. 3.21. that they may sit with him in his throne, to be blessed for ever. And seeing this World, may be compared to a painted Sepulchre, or o Mat. 23.27. whited Tomb, appearing beautiful outward, but is within full of all filthiness, where the p Luke 9.60. dead bury the dead, and where there are many men, like q jud. 12. corrupt trees without fruit, twice dead, and plucked up by the roots: what delight or pleasure may an honest heart have to remain therein, which justly may be called r joh. 10.21. the land of darkness, and shadow of death, dark, as darkness itself, where there is no order, but danger, the light being there as darkness? 2. Let us s Psal. 34.14. eschew evil and departed from sin, From sin which is as a fearful inundation, and a dangerous deluge of water, overflowing suddenly, and destroying violently. Gravis quidem est, Fancisc. junius. in epistol. ad ordines. Zelandus ubi de pecc. primo. aquarum inundatio in omni tempore, gravis audientibus, gravior videntibus, conflictantibus gravissima: sed omnium profecto est gravissima inundatio illa, qua non campi, non prata, non vici urbesque, non regiones eliminuntur atque evertuntur, sed homines ipsi, animaeque ipsorum: est enim haec peccati inundatio, multo periculosior quam illa, etc. Indeed an inundation of waters is grievous at all times, grievous to the hearers, more grievous to the seers, most of all grievous to those who strive and fight therewith: but truly the most grievous of all, is that deluge, by which not Fields, not Meadows, not Villages and Towns, not Countries are washed away and destroyed, but Men themselves and their souls; for this inundation of sin, is much more dangerous, than that other. Now if we should love sin with all our affection, and not leave the same in our purpose and resolution, than t Hos. 5.10. the Lord will power his wrath upon us like water, whereby we shall be overwhelmed and destroyed. 3. From Satan. We must forsake Satan u 1. john 3.8. who sinneth from the beginning, who is uncessantly labouring, to deceive the people, which are in the four quarters of the earth; a 1. Kin. 22.34. who deceived Achab King of Israel to his destruction, and endeavouring to bring men b 1. Tim. 3.7. to rebuke, and to his snare, to his dungeon, to their damnation. That prison in the house of jehonathan the Scribe was fearful, and filthy, and dolorous; wherefore the Prophet jeremiah, made this earnest petition to Zedekiah, saying, c jere. 37.20. hear me now I pray thee, O my Lord the King, let my prayer be accepted before thee, that thou 'cause me not to return, to the house of jehonathan, lest I die there. If that wise man was loathe to go to that prison, and gladly did come out of the same; the prudent Christian will be more glad, to go out of the Devil's danger, and be more loathe to return thither again. Alas, what madness doth possess the minds of most men, who will not in heart fully yield, to renounce and forsake a seducer, a merciless stranger; a cruel tormentor, a malicious enemy, and an unjust Tyrant, to the end they may come to Christ, who is d Reu. 3.14. Amen, the faithful and true witness, e Mat. 23.10. our only Doctor, our most pitiful, and powerful brother, f Rom. 8.29. the first borne among many brethren, our most comfortable g Isa. 62.11. Saviour, whose wages is with him, our most trusty friend, calling us, h john. 15.15 not servants, but friends, revealing his Father's counsel unto us, our own most i jere. 23.5. righteous King, who shall reign, and prospero, and shall execute judgement, and justice upon the earth; who will teach us, and be beneficial unto us, save ourselves, and destroy our enemies? Lastly, Chrys. hom. Genes. let us be weary of sinful pleasures, and refrain from filthy delights, which may be compared to the Anglers bait, that hath an hook hid under it, wherewith the foolish fishes are caught and killed: and as a ship full of water, that cannot be emptied incontinent, is drowned; so a man, when he exposeth himself to drunkenness, to his corrupt pleasules and wantonness, he goeth to decay, he drowneth his reason, and destroyeth his soul; for surely, k 2. Pet. 2.13. those who are led with sensuality, shall receive the wages of unrighteousness, who receive their portion and pleasure, in sinning l Luk. 16.25. with Dives here in this earth, they shall receive pain and torments in hell for ever: but let us departed from our voluptuousness, and draw near to our Lord jesus. Fourthly, The manner of our coming. In mind. touching the manner of our coming. 1. Let us come in our minds, and in our affections, 2. Let us come timely, and speedily. 3. Let us come in holy beauty, and honesty. 4. Let us come in faith. 5. In humility and reverence. 6. Let us come in sincerity. 7. Let us come with our gift, and with purpose of obedience. 1. We should come in our mind and affections. This word Come, Montan. in Hos. cap. 6.1. studiorum excitationem magis, quam corporis motum explicas, signifieth not so much a motion of the body, as a devotion of the mind. As Moses when he remained between his Enemies, and the read Sea, among a murmuring and mutinous people, in his heart and mind he went to God; who said to him, m Exo. 14.15. wherefore criest thou unto me? So wherever our bodies shall abide, let us go to Christ in our affections, saying with David, n Psal. 25.1. Unto thee, O Lord, lift I up my soul. Adeamus Christum non pedibus, sed affectibus. 2. Go timely. Let us come timely while our Saviour calleth upon us; other ways the very fowls of heaven will testify against us. o jer. 8.7. Even the stork in the air knoweth her appointed times and the Turtle and the Crane, and the Swallow observe the time of her coming, but my people (saith God) knoweth not the judgement of the Lord, neither p Luk. 19.44. the time of their merciful visitation. And though Christ will not at all times cry, q Math. 11.28. Come unto me and I will ease you, r Isa. 55.1. Come, come I say, buy wine and milk without silver or money, eat that which is good, and let your soul delight in fatness: Yet one day he will thus denounce a most fearful judgement against the disobedient. s Luk. 13.27. Departed from me all ye workers of iniquity, t Mat. 25.41. departed from me ye cursed into everlasting fire; It shall be good for us to come, u Est. 5.2. While he holdeth out the golden Sceptre of his compassion, while he is mercifully calling, and x Ezra. 7.23. as whatsoever is by the commandment of God, should be done speedily for the house of the God of heaven; so whatsoever is by the commandment of Christ, should be done speedily, for the honour of Christ; Now our coming to Christ is for his honour, therefore our coming aught to be timely and speedy without delay or procrastination. When Marie, Lazarus his sister, a Luk. 10.42. who had chosen the good part, that one thing needful which could not be taken away from her, hearing that Christ was come and calling for her; b joh. 11.29. she arose quickly, and came to him: so it is our duty to address ourselves to come quickly to Christ for our consolation, especially seeing our Master hath greater power to command us, than Paul had, when he commanded his Disciples, Timothy and Titus; thus writing to one, c 2 Tim. 4.21. Make speed to come; and to the other, d Tit. 3.12. Be diligent to come to me. We read, that in the days of that infortunate Valens, an happy and courageous woman of Edessa a City of Mesopotamia, Histor. Eccles. lib. 11. cap. 5. & apud alios. Let us go honestly. did with all possible speed make great haste to go to the place where devout Christians were conveied, of purpose to loose her life for Christ's cause (that notable history and conference, between the Captain and the religious Woman, is worthy of frequent reading, and diligent consideration:) Than should not Christians make good speed with all diligence to come to Christ, that they may obtain life and salvation? 3. In respect, e Psal. 110.3. The Lord's people and army shall come willingly at the time of assembling and in holy beauty, every godly person should so do, that Christ may say, f Cant. 7.6. How fair art thou, and how pleasant art thou, O my Love in pleasures! Because by nature, we are unhonest, uncomely, and abominable, let us g 1. Cor. 12.23. put on more honesty and comeliness, when we resolve to go to jesus; And seeing we have not this beauty, nor this honesty of ourselves, but are poor and wretched and naked; let us ask instantly and entreat our merciful God, Isa. 61.10. that he will be pleased, ʰ to us with the garment of salvation, to cover us with the robe of righteousness, and to honour us with rings on our hands, and i Luk. 15.22. shoes on our feet, that thus decored and beautified with his beauty; we may resort to him in comeliness and honesty. 4. We should come in faith. Let us go in faith; for k Rom. 14.23 whatsoever is not of faith, is sin: and l Heb. 11.6. without faith it is impossible to please God: for he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. If we desire to be delivered from the dominion and thraldom of the Devil; if we desire to see Christ, to come to him, to be conjoined inseparably with him; let us labour by an earnest prayer, and all lawful means, to be indeved with true faith. Fide vera liberatur homo ex dominatione daemonum, August. fides vera continet universalem viam animae liberandae, & est via regalis ad regnum ducens. By true faith, man is freed from the tyranny of Satan, and thereby m 1. Pet. 5.9. we resist that strong adversary; when we are steadfast in faith, true faith containeth the whole way to save our souls, and it is that kingly gate leading us to that heavenly Kingdom. Who so have within them n Heb. 3.12. an evil heart and unfaithful, they will not come to Christ, but departed away from the living God, and fall into endless misery. 5. Come in humility. We should approach unto our righteous judge, with great reverence and humility, like Mephibosheh coming to David: o 2. jam. 9.6. He did reverence, and said; What is thy servant, that thou shouldest look upon such a dead Dog as I am? This unfeigned humility is the principal document, which Christ's Disciples do chiefly learn of him. Discite (inquit dominus) à me, August. non mundum fabricare: non cuncta visibilia creare: non in ipso mundo miracula facere, & mortuos suscitare: sed quod mitis sum & humilis cord. Learn (saith our Master) of me, not to make the world, not to created all visible things, not to work miracles, or to raise the dead, but p Math. 11.29. that I am meek and lowly in heart, and ye shall find rest unto your souls. O faelix humilitas, Barnard. quae Dei ligat omni potentiam, & ad se trahit eius clementiam! O happy humility, (saith the Ancient) which doth bind God's omnipotency, and doth draw to itself his mercy! Gregor. 19 lib. moral. Perit omne quod agitur, nisi Humilitate custodiatur: qui enim caeter as virtutes sine humilitate congregat, quasi qui manu pnluerem inventum portat: All, which is done perishes, unless with humility it be preserved; for who so gathereth other virtues without humility, is like a man who carrieth in his hand dust which he hath found. 6. Whosoever thou be, Come to Christ in sincerity. who resolvest to go to thy Saviour, go to him in sincerity with an upright and an honest heart, not for any worldly honour or commodity, but for his own sake only, not as those carnal Capernaites, who for their bellies cause, went unto him, who afterward q joh. 6.66. went back and walked no more with him, who hath the words of eternal life: but r 2. King. 10.15. jonadab the son of Rechab came to john with an upright heart towards him; so go thou to jesus, and then he will give thee that great commendation, which he gave to Nathaniel s joh. 1.47. Behold in deed an Israelite, in whom is no guile: then t Psal. 7.10. thy defence shall be in God, who preserveth the upright in heart that he u Psal. 36.10. will extend his loving kindness and righteousness unto them who are upright in heart; then thou shalt find that x Psal. 97.11. light is soon for the righteous, and joy for the upright in heart; when in such a manner thou shalt address thyself to him. 7. Come to Christ with a gift. This prohibition was repeated sundry times in the law, That a Exod. 23.15 & Exo 34.28. none should appear before the Lord empty: It behoved his people of necessity to bring some sacrifice or offering to him. In the time of the Gospel seeing b Reu. 1.6. we are made Priests unto God, we should labour for a sacrifice, and for a gift to him, even for ᶜ a contrite spirit and broken heart, which he will not despise: we should d Psal. 51.17. d Hos. 14.3. tender the calves of our lips, to him who will take a way all our iniquity, and receive us graciously: we should e Heb. 13.15. offer the sacrifice of praise always unto God, and pay our vows most thankful unto the most high. Now when we come unto him, if we shall found ourselves void & empty of all good by nature (as surely we will do when we try ourselves narrowly) then let us deal most earnestly with our God, by humble and frequent supplication, by the secret and fervent g Rom. 8.26. sighs of the spirit which cannot be expreassed, that it would please him of his gracious goodness to furnish a sacrifice unto us acceptable to himself, as he provided of his servant h Gen. 22.13. Abraham. Let us thus come to Christ with purpose of adherence and obedience to i joh. 15.4. abide in him steadfastly, that we may bear fruit as he desireth, and to obey him hearty in all things, which is k 1. Sam. 15.22. better than legal or outward sacrifice. Melior obedientia quam victima; quia per victimas aliena caro, per obedientiam vero volunt as mactatur: Greg. lib. 35. Moral. because by sacrifice other flesh of beasts, but by obedience, our will, our lusts, and sinful concupiscence is killed. In regard of which obedience, let us l Rom. 6.13. give ourselves unto him, and our members as weapons of righteousness, m Rom. 12.1. a holy and living sacrifice, which is our reasonable serving of God. Fifthly, touching the way or gate, The way where-by me must come. whereby we must come to Christ: That way is not the n 2. Pet. 2.15. way of Balaam, of craft and covetousness, and dissimulation; neither o jud. 11. the way of Cain, of malice cruelty, and oppression; neither the way of jereboam, nor of Core, of treason, idolatry, p 1. King. 16.2 and abomination; neither q Psal. 1.1. the way of sinners, of wantonness, wickedness, derision and defection; r Math. 7 13. the wide gate and broad way that leadeth to desolation and destruction. Albeit that broad way be an evil way, of darkness and s Rom. 3.16. calamities; yet alas, many, too many do walk therein, committing heinous sins against piety, against charity, against chastity and sobriety; and will not leave that way, which leadeth to death, to hell and perdition; but the way to Christ is that old good way, in the which our t jer. 6.16. elders who are well reported of, who are certainly blessed, Abel, Enoch, No, Abraham, etc. Walked, even the way of faith, which is x Heb. 10.20. through the flesh of Christ; being also a new and living way which he hath prepared for us, a Heb. 10.19. whereby we may be bold to enter into the holy place: O that is, b Mar. 12.14. a way of God, truly in truth and verity taught by Christ, that, c Math. 21.32. is a way of righteousness, in the which john baptist came: that is d Prou. 9.6. a way of wisdom, and prudence, in the which wise Solomon wisheth us to go on in: that e Luk. 1.79. is the way of peace, in the which we should desire our feet to be guided: that is the f Psal. 119.32. way of the Lords commandments, in the which all Christians should run: that is the g 1. Cor. 12.31. more excellent way to obtain the best gifts. Now Christ himself, h joh. 14.6. the truth, and the life, he is also the way: for no man cometh to the father but by him, whose way is i Prou. 3.17. a way of pleasure, and all his paths prosperity; albeit it appear to be other ways at the first entry. All those who walk not in the right way, albeit they have Moral virtues and carry themselves civility, and do endeavour to worldly honesty, yet they wander, and shall perish in the wilderness of this world, because they go out of the true way. August. Qui praeter viam currit, errit potius, quam adfinem pervenit optatum. Who runneth out of the way, he goeth rather astray then shall come to his wished end of his journey. u Heb. 11.2. Sixtly, Christ is also our guide in this way, Christ is our guide in this way. k Isa. 48.17. our redeemer, the holy one of Israel, which teacheth us to profit, and leadeth us by the way that we should go, he will l Exod. 15.13. by his mercy carry his people and guide them, he will bring them in his strength unto his holy habitation. Our guide: 1. He will show us the way: 2. Will place us in the way: 3. He will furnish things needful: 4. He will keep us: 5. He will bring us to the place of our rest. 1. He will teach them that are ignorant that way which is hid from us by nature, yea David himself knew not that way, until the time he was instructed, yet trusting in God's goodness, he thus protesteth, m Psal. 16.11. thou Lord wilt show me the path of life: and at another time, in the fervent desire of his heart, he earnestly prayed, n Psal. 25.4. show me thy ways; O Lord, and teach me thy paths. 2. Our Guide will place us who are feeble, in the way which he hath pointed out unto us. And because of our weakness, we have need also to pray with the Prophet, o Psal. 27.11. Led us in a right path. Viam nobis Christus monstravit, et in viam collocavit, nec in via nos dimittit: Christ hath showed us the way, and placed us in the way, neither doth he sand us away from him in the way. 3. He will furnish all things necessary; food to us when we are hungry, raiment when we are naked, health when we are sick, joy when we are sorrowful. If the Israelites received a great benefit, by the cloud which did overshadow them, and preserved them from the burning heat of the sun in the day time, and p Exod. 13.22 was a pillar of fire by night unto them, it directed them in their journey, and conducted them thorough the wilderness, when the q Num. 9.22. cloud tarried, the people abode still; when the cloud was taked up, than they journeyed: Christians have a greater benefit by Christ, he will r Luk. 1.79. give light to them that sit in darkness, he will give refreshment to the weary, and they shall s Psal. 91.1. abide in the shadow of the Almighty, who will conduct them thorough all the difficulties of this life, and bestow all things needful upon them. 4. He will t Isa. 49.8. preserve thee whom he guideth, he u Psal. 91.4. will cover thee under his wings, and thou shalt lie sure under his feathers, his truth shall be thy shield and buckler, thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day, thou x joh. 10.28. shalt never perist, neither shall any pluck thee out of his hands. 5. He will a Isa. 40.11. carry thee in his bosom when thou art weak, he will b Luk. 15.5. lay thee on his shoulders with joy, and bring thee home to thy heavenly mansion. Christ is much more a better guide than Moses, who did convey the jews thorough the wilderness, but did not possess them in the Land of Canaan: himself, c Deut. 34.4. saw it with his eyes, but went not thither into the same. Now Christ will never leave his own, nor forsake them, until he give them, full possession of that eternal kingdom, and they attain to the fruition of endless glory and happiness. Here we are to be advertised, that there was never man or woman since the world began, neither is there any now living, neither shall there be any, in time succeeding, but either he must be guided, or governed by jesus Christ, d Math. 7.11. unto that nerrow way that leadeth to life and salvation, or we be misguided and drawn by Satan, in that broad way, that leadeth to damnation. As that e Math. 8.32. heard of Swine, in the which the Devils entered, was carried with violence from a steep down place into the Sea, and were drowned: so those most miserable creatures, who are by Satan overruled, they shall run headlong unto Hell, where they shall be drowned in eternal f 1. Tim. 6.9. perdition and destruction. Happy and blessed are they, who have received Christ, to direct them in the right way, g Exod. 23.20 & Verse. 21. who will keep them, and bring them to the place of permanent pleasure, which he hath prepared. Thou who hast gotten such a good guide; Impediments hindering us. beware of him, and hear his voice, provoke him not, for he will not spare thy misdeeds: but honour him continually, with all fear and reverence. Seventhly, there are many impediments to stay our going to Christ. As h 1. Thes. 2.18. Satan hindered the Apostle Paul, from coming to the Thessalonians; so that vigilant enemy, hindereth man and woman, from coming to Christ. Satan. If David's enemies could prepare a snare, and i Psal. 57.6. lay a net for his steps, and dig a pit before him; Satan more craftily, can prepare k 1. Tim. 3.7. his snare, in the which men unawares are detained, and dig a pit wherein more willingly he would cast them, then l 2. Sam. 18.17. Absoloms enemies, did cast him, into that pit in the wood, and laid an heap of Stones upon him: he hath m Eph. 6.16. fiery darts to wound us, he will n Reu. 12.15. cast out of his mouth water like a flood to drown us, and all to stay our going to our Saviour. Yet this may be a strong comfort to us, that our most strong God will preserve and conduct us; that o Rom. 16.20. the God of peace will tread Satan under his feet shortly; over whom (by his help) we shall obtain a most profitable, and honourable victory. Again, Worldliness. worldliness and the cares of this life, are a great impediment to detain us from coming to Christ. He indeed calleth us lovingly too his p Math. 22.3. wedding; but alas, many do make light of it, and go their ways, one to his Farm, and another about his Merchandise; he doth invite us to q Luk. 14.16. a great Supper, but many will make an excuse, one will go to see his land which he hath bought, another to prove his Oxen, another will stay with his wife, and refuse to come to that Supper. Surely the things of this World being rightly used, and placed in their own room, may further men in the way to Christ, and in the race of godliness: then they be steadeable and helpful to us. But if they be abused, and set out of their own place, they will hinder us in the course of Christianity, and be very hurtful for us: like as a chair under a man, it is an ease to him, who is weary to fit in; but if it be set upon his head, the same will trouble and offend him: And as water is a chief help to the sailing of a Ship, but if it leak much water, the same will be a means to sink her; and a plaster applied to a wound in the flesh, will heal the wound, but received inwardly in the stomach, would annoyed the same: even so the things of this World, they are good servants, but evil masters; they should be set in there own room, to be under our feet, to ease us, and not to be above our heads, for to burden us: they should as it were help us in our journey, but not greedily glut within us, to hinder us from going to our Master. The counsel therefore of the Ancient is profitable to every Christian; August. in Psa. 36. Trample the Sea of this World under thy feet, lest thou be drowned in it, and so never attain to Christ, and the port of thy everlasting happiness. Also wickedness, Wickedness. and r Pro. 5.22. iniquities that take the wicked, which are holden with the cords of their sins, are terrible and fearful impediments. Indeed it was easier for s judg. 15.14. Samson, to break the new cords, wherewith the three thousand men of t judg. 16.12. judah did bind him, and to break the seven green cords, wherewith Dalilah bond him; than it is easy for a sinner, to break the cords of sin. Yea God himself must do that work, even u jete. 30.8. break our bonds, and cut the cords of sin, and give us freedom, to come to Christ, whom we serve. Moreover, Crosses. August. crosses and calamities will cumber us. In via Christi, ne tibi promittas prosperitatem seculi: In the way of Christ, promise' not to thyself the prosperity of the World. x job 36.8. We shall be tied with the cords of affliction, but Christ will open our ear to discipline, and command us to return from our iniquity unto him: Albeit we a Psal. 66.12. went into the fire, and water of tribulation, yet he will bring us out into a wealthy place, he will b Psal. 18.16. draw us with David, out of many waters, he will c 1. Cor. 10.13 even give us the issue with the temptation, he will d Psal. 32.7. compass us with joyful deliverance: whom he preserveth from trouble; he will give to us e 1. Pet. 1.9. the end of our faith, even the saltion of our souls. Our profit to come. Lastly, the consideration of this commodity of our coming, should wonderfully allure us, to wrestle against all the obstacles impeaching us: for Christ will not cast him away, that cometh to him, f jere. 22.28. he will not despise him, as a broken idol, or as a vessel, wherein is no pleasure; he will not g Deut. 7.26. abhor him utterly, and count him abominable, as a filthy creature, he will not h Gen. 21.14. cast him out with Agar, and Ishmael, as a mocking and troublesome trespasser; he will not cast him away to be punished, as a wretched and rebellious Traitor. Ah, how unhappy and unfortunate are they whom Christ casteth away! This was a miserable, and doleful punishment to the posterity of idolatrous jeroboam, i 1. Kin. 14.11. that he which died in the City, was cast unto dogs to be eaten; and they which died in the Field, were eaten by the fowls of the air: but much more is it miserable, to be cast from Christ, into the power of the Devil; to be captivated, blinded, deceived, and everlastingly tormented. Now wouldst thou be sure and certain that Christ will never cast thee away? Than do not thou as Saul did: k 1. Sam. 15.23. he did cast away the Word of the Lord, and the Lord cast him away from being King. I say, cast not away the precious and wholesome Word of God, but l Deut. 11.18. lay it up in thy heart, and in thy soul, bind it for a sign upon the hand, that it may be as a frontlet between thy eyes; come thou rightly to Christ, who will esteem thee precious and m Psal. 16.3. excellent, a n 2. Tim. 2.20 vessel of Gold for honour, he will embrace thee, having o jere. 4.14. washed thy heart from wickedness, he will p Hos. 14.3. receive thee graciously, and entertain thee most lovingly. If thou q john 6.35. come to him, thou shalt not hunger; if thou believe in him, thou shalt not thirst: He will make thee not only his servant, but his r john 15.15. loving friend, yea his own s Mar. 3.35. brother, yea his glorious Spouse, and a lively t Ephes. 5.30. member of his own body, of his flesh, and of his bones; and therefore he will preserve thee, nourish thee, cherish, and honour thee. Thus thou coming to Christ, u Pro 24.25. upon thee shall come the blessing of goodness; x Psa. 119.41. unto thee shall come salvation and his loving kindness, his a Psa. 119.77. tender mercies shall come to thee, that thou mayest live in all happiness: for b jere. 30.2. who directeth his heart to come unto me, saith the Lord, he shall be one of my people, and the Lord will be his God. We should follow Christ. Not only should we come to Christ, but also (according to his direction) we should c Luke 9.23. come after him: which none can do, unless he deny himself, and take up his cross daily, and so follow him. If we remember that we are not our own, neither do we belong to ourselves, but that we are the workmanship of God, d Psal. 95.7. and the sheep of his hand, and that by nature we are malefactors, heinous sinners, and fighters against God, we shall be the more easily persuaded for to deny ourselves, and e Mat. 10.32. confess Christ before men, that he may confess us before his heavenly Father. Also we must resolve to undergo trouble, to f 2. Tim. 4.5. suffer adversity, to g Mat. 11.26. take on Christ's easy yoke, to bear our cross, as Christ hath borne his, h 1. Pet. 2.21. August. leaving us an ensample that we should follow his steps. Christus crucem non ad potentiae documentum, sed ad patientiae exemplum suscepit: Christ took upon him the Cross, not only for a document of his power, but chiefly for an ensample of his patience. As the people could not have followed Christ, Simil. over the Sea of Tiberias to Capernaum without Ships, for it is said, that i john 6.24. they took shipping, and followed: so none can attain to Christ, and to the haven of happiness, without the Cross. Via ista mare, August. fluctus tentationes, crux Christi navis, qua ascensa transimus: This life is a Sea, temtations are floods, the Cross of Christ is a Ship, in the which when we enter, we pass over and escape. Let us consider shortly: First, how and in what manner, we aught to follow him: Secondly, in what way, than we will walk: Thirdly, for what cause, we aught so to do. First, we should follow him diligently, How we should follow Christ diligently. faithfully, willingly with our whole heart, and constantly. 1. Let us follow Christ diligently. Indeed Asahel did evil, when he k 2. Sam. 2.19 followed Abner so earnestly, neither turning to the right hand, nor to the left from him: that was the cause of his death and destruction. But we shall do most profitably, when with Christ's disciples, l Mat. 4.20. strait way, and diligently we shall follow him, that we may obtain life and salvation. Seeing Christ himself hath gone before us, with speed and diligence, and he is therefore called our m Heb. 6.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forerunner, who hath entered for us within the veil; let us run after him accordingly, that we may receive the price laid before us. 2. This should be our care and study, to follow Christ faithfully, not as o 2. Kin. 5.25. Gehazi followed Elisha his Master, not as p john 12.6. judas Iscariot followed our Saviour: they did covetously, and unfaithfully, and were punished as they deserved: but as good jehoshaphat charged the judges, and Ministers whom he appointed, q 2. Chr. 19.9 to do in the fear of the Lord, faithfully and with a perfect heart. So jesus chargeth us, to follow him faithfully, and uprightly, to employ our talents to his glory, that he may both commend and reward us; r Mat. 25.21. Good servants and faithful, enter into your Master's joy. 3. Let us follow Christ willingly, s Ephes. 5.1. as dear children, loving and honouring him, who is most worthy of all love and estimation. As a poor man and needy, would gladly follow a rich man and wealth, to get alms for the support of his necessity: so let us most willingly follow him, t john 1.14. who is full of grace, truth, and glory, and u 1. Kin. 14 8. with all our heart, as did his servant David, that we may receive all benefits from him. 4. These benefits he will bestow on those, who will follow him with x Deut. 1.36. Caleb constantly, and with Hezekiah, a 2 Kin. 18.6. cleave to the Lord, and not departed from him. Secondly, In what way they walk. whosoever followeth Christ: 1. He shall not b Deut. 29.19 walk according to the stubbornness of his own heart, adding drunkenness to thirst, to whom God will not be merciful, and upon whom all his curses shall light: 2. He shall not c jere. 2.5. walk after vanity, and become vain: 3. d Eccle. 2.14. He shall not with the fool, walk in darkness: 4. He shall not e jere. 6.28. walk craftily, as a rebellious Traitor: 5. He shall not f Rom. 13.13. walk in gluttony, nor wantonness, nor in strife and envying: 6. He shall not g 2. Thes. 3.11 walk inordinately, as a busybody: 7. He shall h 1. Pet. 4.3. not walk in abominable idolatries, after the lusts of the Gentiles: 8. He shall not i 2. Pet. 3.3. walk as a mocker, according to his concupiscence, he shall not follow Satan to shame and perdition. But he that followeth Christ, k Pro. 2.20. shall walk in the way of good men, and keep the ways of the righteous. First, he shall l 1. john 1.7. walk in the light, and the blood of Christ shall cleanse him from all sin. Secondly, he shall m Ephe. 5.15. & Collos. 4.5. walk circumspectly and wisely, not as a fool, but as the wise, redeeming the time. Thirdly, he shall n Heb. 12.14. follow peace and holiness, without the which no man shall see the Lord. Fourthly, he shall o Rom. 6.4. walk in newness of life, and not serve sin. Fiftly, he shall p Ephes. ●. 1. walk worthy of his vocation, whereunto he is called; yea, he shall walk worthy of the Lord, pleasing him in all things. Sixtly, he shall r Gal. 5.16. walk in the spirit, and not fulfil the lusts of the flesh. Seventhly, he shall s Ephes. 5.2. walk in love with Christ; he shall t Gene. 24.40. walk before God with Abraham; he shall u Hos. 11.10. walk after the Lord with Ephraim; he shall x Reve. 3.12. walk safely by the way, his foot shall not stumble; he shall come to the Mountain of God; he shall be made a Pillar in the Temple of his God, and go no more out. Thirdly, besides this great commodity, we have other causes, wherefore we should so do: for he is our Master, we are his servants; he is our Doctor, we be his disciples; he is our Captain, we be his soldiers; he is our King, we his subjects. When jonathan said to his servant, his Armour-bearer; a 1. Sam. 14.12 Come up after me, or follow me, the man obeyed, and followed. When Christ said to Matthew; b Mann 9.9. Fellow me, he arose and followed him: Licentius, Augustine's disciple, thus protested that he would follow his precept. Non me dura gelu prohiberent frigora cano, August. Epist. 39 Nec fera tempestas Zephyrum fremitusque Boriin Quin tua sollicito premerem vestigia passu: Hoc opus, ut iubeas tantum. When Ehud said to the Israelites, c judg. 3.28. follow me, they went after him; when Gideon said to his Soldiers, d judg. 7.17. look on me, even as I do, so do you, they did as he commanded them. If e 2. Sam. 2.10. the house of judah, had reason to follow David a mortal King; have not we more reason, to f Hos. 3.5. seek our true David, an immortal King, to follow and to g jere. 30.9. serve him with true affection? Many other creatures may be witnesses against those, who do refuse to follow Christ. * Aristo. lib. 9 cap. 6. the hist. an●. If the wild beasts do follow the Panther, because of his sweet smell, albeit she kill many of them: * Plin. hist. nat. lib. 8. cap. 17. If some fish in the Sea, do follow other to receive food: if the fowls of Heaven, follow other by instinct of nature, as experience showeth: Shall not men h Cant. 1.2. run after Christ, because of the savour of his good ointments, that they i john 3.17. through him might be saved, and that being free from all misery; k Reve. 19.14 in Heaven they may follow him upon white horses, clothed with fine linen, white and pure? If any ask, what it is to follow Christ. Answer. Theodo. lib. de activa virtute. It is not to go through those parts of the World, where he went, nor to resort to those places of this Earth, where he resorted; but according to the Ancients, he that loveth and hateth, what Christ, as God, doth love and detest; followeth and imitates Christ, as much, as man may imitate God. He that doth, that which Christ as man doth, followeth Christ, as a Christian should. Bernard. Lib. Sent. To follow Christ is to abhor the vanity of the world courageously, to abstain from sin diligently, to be endued with true charity, and to be followers of his holiness and piety. To follow Christ, Cyprian. lib. de abus. is to be a sincere and right Christian, who to the uttermost of his ability, doth resemble Christ in his conversation, to embrace his virtues, faith, love, humility, meekness, patience, and godliness, to l Tit. 2.12. deny ungodliness and worldly lusts, to live soberly, and righteously, and godly in this present world. Now because men by nature are so addicted to imitation, that they will follow the fashion of those whom they hate, as may be seen clearly by the example of the jews, who albeit the Egyptians oppressed and m Exod. 1.13. vexed them by cruelty, causing them to serve, and made them weary of their lives by sore labour in clay and brick; yet the jews followed the superstitions and abominable idolatry of the Egyptians whom they hated, they n Psal. 106.19. made a calf in Horeb, and worshipped the molten images, they turned their glory into the similitude of a Bullock that eateth grass, saying, o Exod. 32.4. These be the Gods which brought us out of the land of Egypt: The Philistimes were enemies unto them, fight against them, yet they p jud. 10.6. served the Gods of the Philistimes, whom they disdained: The Ammonites also q jud. 10.8. vexed & oppressed the jews, eighteen years, and yet they did imitate their cruel idolatry; They r Act. 7.43. took up the Tabernacle of Molech, and the star of Remphan, and s 2. Kin. 16.3. made their children to go through the fire after the abominations of the heathen, expressly against the Lord's t Leu. 20.2. commandment: Seeing then men are given to follow the example of others, let us look to Christ, and be followers of him; And then u Psal. 23.6. doubtless, kindness and mercy shall follow us, and we shall remain for ever in the house of the Lord. CHAP. XX. We should receive Christ, and entertain Him. IF thou come to Christ, thou wilt find him coming to thee for to devil in thy soul, let it be thy chief care readily to receive him: Christus primo adventu venit quesiturus hospitium, August. in secundo venit daturus regnum. Christ at his first coming cometh to seek a lodging; at his second coming he will come to give a kingdom: Order of this chapter. The misery of those who refuse Christ. wilt thou be content to give him lodging here within thy heart, he will afterward give to thee an eternal kingdom in heaven? In this Chapter, I will speak of five things: 1. of their misery who refuse him: 2. wherefore we should receive him: 3. How or in what manner we should receive him: 4. where we should place him: Lastly, what entertainment we aught to give him and the tokens thereof. First grievous is their punishment who refuse Christ: a Heb. 12.25. for if they did not escape which refused Moses that spoke on earth, much more shall they not escape, if they refuse and turn away from him that speaketh and offereth himself from heaven. If the indwellers b 2. King. 15.16. of Tiphsah were destroyed and smitten, and the woman with child ripped up, because they refused and not opened to Menahem, an evil King of Israel; what woeful destruction will come upon those who shall refuse Christ a good King, c Isa. 32.1. who shall reign in justice? what terrible punishment doth abide them who despise him, d Dan. 7.14. whose dominion is an everlasting dominion, which shall never be taken away, whose kingdom shall never be destroyed? If the Lord killed Nabal, and e 1. Sam. 29.38. smote him that he died, because he refused and railed on David, who was as a wall to his servants keeping sheep; what plagues will he pour one those who disdain and refuse Christ, f Heb. 13.20. the great shepherd, the g 1. Pet. 5.4. chief shepherd, the good h 1. Pet. 2.25. shepherd, and Bishop of our souls? Men of wisdom do discommend Pope Hildebrand or Gregory the seventh who misregarding that most valiant and liberal Emperor Henry the fourth, did deny to receive him, Foxus. within the town Cannisio; he suffered him three days together to stand at the gates of the City before he would admit him to his presence. This Pope shortly after that died in Salerno. Are they not more to be blamed who stubbornly refused Christ, who hath i Isa. 11.5. justice to be the girdle of his loins, k Zach. 9.10. and faithfulness the girdle of his reins, who will speak peace unto the heathen, and l Reu. 5.10. make his own Kings and Priests unto God? Yet many, alas, contemn Christ, suffer him to stand many years knocking at the gates of their hearts. Christ m joh. 1.11. came unto his own (to the people of the jews) but his own received him not, and therefore it is known what unspeakable calamity and desolation did befall them. Surely all who refuse to receive Christ, shall be punished fearfully, they shall be compelled to lodge within them many sins and Devils, that will bring more grief and displeasure unto them, than the five men of Dan brought to n jud. 18.2. Micha who lodged them in mount Ephraim: for they shall be spoiled of all good, defiled with all filthiness, and destroyed with everlasting perdition of o 2. Pet. 3.7. men. Secondly, we have great reason to receive Christ, Causes wherefore we should receive Christ. for: 1. He will be most profitable to us in our life: 2. He will receive our souls in his rest at the hour of death: 3. He will receive us in his glory at the day of judgement. When we receive him rightly, he will p Eze 36.26. put a new spirit within us, and power clean water upon us, and cleanse us from all our filthiness, and that holy q 1. Cor. 3.16. spirit shall devil in us r Gal. 5.18. to lead us, to s Eph. 2.22. build us in him, to be the habitation of God, to t Eph. 3.16. strengthen us in the inner man, to glorify us, seeing his spirit resting upon us, u 1. Pet. 4.14. the spirit of all glory and felicity, as the Apostle Peter doth testify. Also when we receive Christ, we shall obtain life for x 1. joh. 5.12. he that hath the son hath life, and he that hath not the son hath not life, truly than we are all quickened, y Rom. 5.10. we are all saved by his life, without the which the life of man is more miserable than death, and no way to be acknowledged life. Barlaam being asked of josaphat the godly son of a cruel father Auemer, Damascen. historia duorum Christi militum: sed fides historia sit paenes authorem. how old he was he thus answered, I am of forty five years, the young Prince marvelling, replied: Thou appearest to me to be of threescore and ten years: but the old Eremite further declared, if thou desire to know the years from my nativity and natural birth thou hast reckoned well; for I am of a greater age than threescore and ten: but I will not esteem my years spent in the vanity of the world without Christ, to be in the number and measure of my life, for while I was a slave to sin in my flesh, I was dead in the inward man: Annos igitur mortis nunquam vitae nominabo, I shall call them the years of my death, but never of my life he did think that he then began; to live when he first knew and received Christ. I doubt of the truth of that history, but I subscribe to the truth of that saying. Moreour we shall get health when we receive Christ a Isa. 53.5. 1 Pet. 2.21. by whose stripes we are healed; by whose goodness we are made b Titus 2.2. sound in the faith, our c Act. 19.12. diseases shall departed from us, and the evil spirits shall go out of us. Besides this, d job 12.13. with Christ is wisdom and strength: he hath counsel and understanding without the which many may have wisdom in their lips, August. but not in their heart; in their speech, but not in their life; and at their death, their wisdom and counsel will be like to the Edomites, e jer. 49.7. perishing and vanishing: but f Col. 3.16. the word of Christ will devil plenteously in all wisdom in those who receive him. Furthermore, g Isa. 58.14. he will feed thee with the heritage of jacob thy father, and h Psal. 81.16. with the fat of wheat, sufficing thee with honey out of the rock: he will cover thee who art naked: i Zach. 3.4. And cloth thee with change of raiment, he will enrich thee who art poor; he will set thee at liberty who art captived; he will honour thee who art worthy of shame; he will give thee joy in time of sorrow, and peace when thou art disquieted; and he will grant grace to thee who art graceless by nature; he will bestow upon thee a great blessing, who hath deserved a fearful curse: and which is most of all, he will give himself to thee to be thy husband, if thou be content to receive him. Saint Paul said to the Corinthians, k 2. Cor. 7.2. Receive us, we have done wrong to no man, we have consumed no man, we have defrauded no man: Christ saith to all Christians; Receive me, I have done wrong to no person, I have consumed no person, I have defrauded no person. If they had reason to receive the servant, we have better reason to receive the Master, who is most righteous, who l job 33.23. declareth and bestoweth righteousness upon man, whose m Psal. 119.172. commandments are all righteous, who delivereth from wrong and n Psal. 103.6. executeth judgement to all that are oppressed, who will not consume thy substance, thy body nor thy soul, but will o Ezech. 24.11. consume thy filthiness, thy scum and thy sin, who will never defraud thee, but maintain thee in thy right, and give a most ample and rich p Reu. 11.18. reward to all his Saints that fear his name, to small and great, of whatsoever country, sex or condition. As Rahab was rewarded, because she received in her house and lodged the two spies sent by joshua, hiding them from their pursuers, therefore q Iosh. 6.25. herself with her father's household, her brethren, and all that she had was saved, when jericho was utterly destroyed; and as that widow of Sarepta got her reward, who received Elias, r Luk. 4.25. When great famine was throughout all the land, she was nourished and sustained, her dead son was again quickened, and s 1. King. 17.22. revived: So they shall be most liberally rewarded, who do receive jesus Christ, t Psal. 23.7. The King of glory in their hearts, that he may come to devil in their souls, they shall be preserved from all destruction, from endless wrath and damnation, their dead bodies shall be raised out of the earth, they shall be blessed and glorified for ever. Secondly, if thou receive Christ in thy heart, thou mayst have boldness to pray with Stephen at the hour of thy death, u Act. 7.59. Lord jesus receive my spirit, who will hear thy petition and grant thee thy request. Thirdly, Christ will receive them within his Kingdom in the day of judgement, who shall receive him in this earth, he will x joh. 1.12. Give power to them to be the sons of God, and a Col. 3.24. of the Lord they shall receive the reward of the inheritance. But who so refuse and repel Christ, he will b Hos. 9.15. cast them out of his house to unspeakable pain and infamy; to them c 2. Pet. 21.7. the black darkness is reserved for ever. If that malicious man d 3. joh. 1.9. Diotrephes be reputed miserable and infamous, because he did not receive the Apostle john and the brethren: How accursed and wretched are all, who will not receive jesus Christ, who bringeth with him peace, plenty of good and felicity, who promiseth to e 2. Co. 6.17. receive us, when we are separate from sin? To come to speak of the third point, The manner to receive Christ. namely, how or what manner we should receive Christ, let us receive him reverently, speedily, willingly, joyfully, and with great humility. First, let us receive him reverently: for his f 1. Chro. 29.11. is kingdom, and he excelleth as head over all: riches and honour come of him: in his hand is power and strength, and to make great. Ornan the jebusite he saw David coming to him, he went out to the King, and g 1. Chro. 21.21. bowed himself with his face to the ground, he received him reverently and spoke kindly, let the Lord my King do that which seemeth him good: O with what great reverence should a Christian receive him, h Isa. 33.22. who is his judge, who is his lawgiver, who is his King to save him, and to glorify him. Let us not be like those ungrateful and unhappy husbandmen, who would neither receive nor reverence the Lords beloved son, i Mark. 12.8. but cast him out of the vineyard and killed him; therefore they were horribly destroyed, and the vineyard given to others: but let us carefully and continually study that we may receive him, k Heb. 12.28. please him with fear and reverence, that we may be at all times preserved and refreshed with his everlasting blessings. We should do this good to ourselves speedily. Receive Christ speedily. If thou wish to pray with the holy Prophet l Psal. 143.7. O Lord hear me speedily, hide not thy face from me, for my spirit faileth; then delay not this, duty, but receive Christ speedily, that God may so incline his ear, and hearken unto thee when thou hast admitted m joh. 2.1. jesus the Just, thy advocate, the reconciliation for thy sins. As Abraham n Gen. 18.6. made haste to receive Christ with two Angels, into his tent, Isaak then again was promised, and the Lords will was revealed. So o joh. 8.39. Abraham's children who do the works of Abraham, will make haste to receive Christ within their hearts, who will reveal heavenly and holy mysteries unto them. Truly a sincere Christians will be very sorry, because he hath suffered his Saviour to remain so long time without, knocking and calling at the door of his heart: and he knowing what abundance of precious jewels Christ bringeth with him. Incontinently he will say, p Gen. 24.31. Come in thou blessed of the Lord wherefore standest thou without? 3. Receive Christ willingly. Let us receive Christ willingly within our souls, as his Disciples q joh. 6.21. willingly received him into the ship. Darkness, danger, sore labour and fear troubled them, until the time they received him: but afterward by and by the ship was at the Land, and they were delivered from danger, fear, and vexation: so Christ will r Heb. 2.15. deliver them who receive him, which for fear of death were all their life-time subject to bondage. We have good causes willingly to admit him, Vide Vitam Bassiani. who is true, meek, and merciful: not like that false cruel and dishonest Emperor Bassianus Caracalla, who coming to the City of Alexandria in Egypt was most solemnly and willingly received; but extreme cruelty was executed by him upon the Citizens: he made them being assembled to see certain public pastimes, to be compassed about by his soldiers, and an infinite number of them of all ages, conditions, and degrees mercilessly to be destroyed: but Christ s Reu. 3.7. is holy, harmless, and true; t Reu. 15.3. just and true are his ways, who is the King of Saints, who is u Heb. 2.17. a merciful and a faithful high Priest to make reconciliation for the sins of the people, who will secure those that are tempted, and comfort the wearied; Receive Christ joyfully. he most willingly therefore should be received. 4. If the Apostle Paul desired the Philippians to x Phil. 2.29. receive Epaphroditus his companion in labour with all gladness; may I not entreat all Christians to receive the Lord jesus with greater gladness, who cometh to his own as he came to Bethania, sometimes to deliver wholesome doctrine and instruction; there y Luk. 10.39. Mary sat at his feet and hard his preaching; sometimes to give sweet comfort and consolation, by a joh. 11.44. raising Lazarus from death. He cometh to his own as a good husbandman to his vineyard, to b Isa. 27.3. Water it every moment, to keep it night and day: O how joyfully should we receive him, who will teach us, comfort us, refresh and preserve us? King David received the Ark of God into his City c 2. Sam. 6.12. with gladness: should not we receive jesus Christ the Son of God with more gladness, in whom alone, and in whose d Gal. 6.14. cross principally we may rejoice with joy unspeakable and glorious? Lastly, Receive Christ in Humility. Let us receive Christ with submission of mind and great humility. Elizabeth said to the blessed Virgin: e Luk. 14. Whence cometh this to me, that the Mother of my Lord should come to me? It is evident by this, that accounting herself unworthy of such company, she wellcomed Marie in Humility? May not we * Eph. 4.2. With all humbleness of mind say; Whence cometh this to us, that the Lord of Life, the Son of God, the Saviour of the World should come and visit us, to desire to devil and remain within us? Surely every one may acknowledge with jacob, saying, f Gen. 32.10. I am not worthy of the lest of all thy mercies, and all the truth which thou hast showed to thy servant, and with David, g 2. Sam. 7.18. Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto? even as to be an house and habitation for the King of glory, and with that godly contrition, h Luk. 7.6. I am not worthy that thou shouldest enter under my roof. Not by i 2. Pet. 1.11. this means entering shall be ministered unto thee abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ. Fourthly, The place wherein we should receive Christ. touching the place which we should appoint for our Saviour to have his residence in, let us prepare our hearts for him; let a Christian be diligent and vigilant with David, thus resolving, k Psal. 132.3, 4, 5. I will not enter into the Tabernacle of mine house, nor come upon my pallet or bed, nor suffer mine eyes to sleep, nor mine eyelids to slumber, until I find out a place for the Lord, an habitation for the Lord, an habitation for the mighty God of jacob, The room wherein thou shouldst receive him, is thy heart for his lodging, to the end thou mayst be persuaded that l joh. 14.2. he is preparing a place and mansion for thee in heavenly jerusalem. Desire thou two things for such a preparation, that thy heart like m Act. 16.14. Lydia's may be opened, n Reu. 3.7. with the key of David: 2. That thy filthy heart may be purged and cleansed by the blood of the Lamb, & by the tears of unfeigned repentance, if thy heart be opened, o Heb. 9.8. Than a way into the holiest place of all shall be opened unto thee. If thy heart p Act. 15.9. by faith be purified, a sure sign of Christ's being in thee, and that he will abide in thee afterward: Cor aperiendum est Deo, & claudendum Diabolo; August. thou shouldest open thy heart to God, and shut the same to the Devil. Remember then; First, that the heart, is the place or seat of Christ, and of true Religion: Secondly, that it is the wellspring of our actions: Thirdly, that it is the most precious part of man; therefore as traitorous Absalon, studied q 2. Sam. 15.6 Bernard. Serm. 46. to steal the hearts of the men of Israel, from the righteous King: So Satan most diligently, laboureth to steal our hearts, from our blessed King and Saviour. But let us r Pro. 4.23. keep our hearts with all diligence. The men of this World, use to say that he keepeth a good Castle, who keepeth his own body: but the heart and soul, should rather be kept as a Castle, to receive the Lord of life, that he may remain therein. Let not Christians do, as did the Bethlemites; they provided not a s Luke 2.7. room for Christ, at his birth in the Inn; and therefore he was laid in a cratch. Now we read not that after that time, he returned ever to visit Bethleem, where he was borne: but let us, I say again, with all carefulness, prepare our hearts to be his Mansion, and when he shall take full possession of them, than our shut hearts, shall be * Act. 16.14. opened; our narrow hearts t Isa. 60.9. shall be enlarged, for to u Psa. 119.32. run the way of his commandments; our dark hearts, shall be x Ephes. 1.18. lightened, that we may know the right of his glorious inheritance; our filthy and polluted hearts, a jere. 4.14. shall be washed and purged from wickedness, that we may be saved; our empty hearts, voided of grace, shall be well furnished by him, b john 1.14. who is full of grace and truth. If thou be content to receive Christ in thy heart, he will then change thy heart, which by nature, 1. c jere. 17.9. is deceitful and wicked; 2. which is d Isa. 6.10. fat and senseless; 3. which is e Psal. 101.4. froward and crooked; 4. which is f Eccles. 1.33 double;. 5. which is g Hos. 10.2 divided;. 6. which is h Ezec. 11.19 stony and obdured; 7. which is i Heb. 3.12. evil and unfaithful; 8. which will be come k Deut. 28.63 trembling, and astonished; 9 which is l Deut. 30.17. turned out of the way, and diverted; 10. which is m Ezech. 2.4. stiff, and not bowed; 11. which is unholy, and n jere. 9.26. uncircumcised; 12. which is o 2. Chr. 26.16 proud, and lofty; 13. which is foolish, p Rom. 2.4. impenitent, and earthly. It is most profitable, to know and lament the natural wickedness, senselessness, frowardness, doubleness, unfaithfulness, stiffness, loftiness, foolishness, and hardness, of the heart; that every one being touched with a sense, and sorrow of his own corruption and misery, may be moved to pray seriously, that Christ would be pleased to remedy the same, saying: Rump mei lapidem Cordis seruator jesu Paulinus in P. Item. A. mollita pio viscera melle, fluant: Fac mea mens; ferro quo nunc est durior omni, flexilis in rectum fiat ab igne tuo. O, but if thou give place to Christ, that he may have his residence within thee: 1. He will q Psal. 51.10. created a clean heart, and renew a right spirit within thee: 2. He will r 1. King. 3.9. give unto thee an understanding heart, that thou mayest discern between good and bad: 3. And a converted heart, (for the Lord only hath power to s 1. Kin. 18.37 turn again the same at last:) 4. He will make thy heart t Psal. 101.2. upright and sincere, and thou shalt walk in the uprightness thereof, serving and loving him: 5. With thy u Deut. 6.5. whole heart. Now as that mother pleading before Solomon, would not have her x 1. King. 3.26 child divided; so thy Saviour will not remain in a divided heart, because he telleth thee, that a Mat. 22.37. to love thy God with all thine heart, with all thy soul, and with all thy mind, is the first and greatest commandment; now none can so love him, except he b Pro. 23.26. give his heart unto him, to be his habitation, as he requireth: 6. He will c job 23.16. soften thy heart, that after trouble, joy may come to thee: 7. He will give thee d Ezec. 11.19. an heart of flesh, that thou mayest walk in his Statutes, and keep his judgements: 8. He will give thee e Luke 8.15. an honest and good heart, that thou mayest hear his Word, keep it, and bring forth fruit with patience. 9 When Christ dwelleth within thee: He will make thy heart f Neh. 9.8. faithful like Abraham's, and ratify his Covenant with thee, thy g Heb. 13.9. heart shall be established with grace, and settled in his service, so that thou shalt not be carried about with divers, and strange Doctrine: 10. He will make thy heart both h Ezech. 11.9. new: 11. And i Psal. 125.4. true, that God may do well to thee: 12. k Psa. 119.36. Thy heart shall be inclined unto his Testimonies, and not to covetousness: 13. l Colos. 2.11. In him thou shalt be crucified, with circumsion made without hands, even with the m Rom. 2.29. circumcision of the heart: 14. Than thy n Psa. 131.1. heart shall not be haughty, neither thy eyes lofty, neither shalt thou walk in great matters hid from thee, thou shalt be of o Isa. 66.2. a contrite spirit, trembling at God's word; and although the Heaven be his throne, and the Earth his footstool, yet thou shalt be a place of his rest, and he will ever look lovingly to thee: 15. Than when he shall p 1. Kin. 8.58. bow thine ear unto him, to observe his Commandments, it shall be penitent and heavenly; always q Psal. 51.12. free. Now dear Christian, desirest thou thy heart to be graced with holiness, with wisdom, with sincerity, and uprightness, with softness, and honesty, with goodness, and fidelity, with strength, truth, and humbleness, with freedom, and repentance, and all good qualities? Than open thy heart to Christ; be thou most willing, to give the same to thy Saviour, to be his habitation, who looketh not r 1. Sam. 16.7 on thy countenance, nor on the height of thy stature, but he beholdeth thy heart, and what is in thy inward affection. Again, The heart is the fountain of actions. seeing thy heart is the fountain of all thy actions; for these evil things, which s Mat. 15.18. proceed from the heart, defile the man, and t Mat. 12.35. an evil man, out of the evil treasure of his heart, bringeth forth evil things, as a good man, out of the good treasure of his heart, bringeth forth good things: thy special care should be, that the same may ever be honest and clean: Front. lib. 2. & Trenelli. If the Romans appointed by a Law of the twelve Tables, that their fountains, or well-springs, should be most diligently kept from pollution and filthiness; should not all Christians most circumspectly wisely, that their hearts may be preserved from poison, from dung, and all pollution? For such as the heart and inward cogitations are, such shall be thy life and outward conversation: When the man of God, Elisha, was about to heal the bitter, and venomous waters of jericho; u 2. King. 2.21 he went unto the spring, and cast therein salt: When God is to reform thy evil life; first, he will go to thy heart, and poureth grace, and sendeth his Spirit there; so thy heart being cleansed, and well guided, thy actions shall be holy, according to God's Word. But if thy heart remain unhonest and filthy, that is a fearful presage, of some great approaching calamity. When the Temple, the house of God, which should have been kept most holy, was made a x joh. 2.16. house of Merchandise, and a Matth. 21.13. den of Thiefs; that was a forerunning token, of a sudden, and doleful destruction to come upon jerusalem: So when the heart (which aught to be most sanctified) becometh profane and polluted; some heavy judgement, is very near that captive, who is so plagued. Also consider, The heart the best part of man. that thy heart is the most excellent part of man, and therefore fittest, and most apt for Christ, the excellent King of glory, that he may abide therein: and if b jude 9 there was a debate and contention between Michael the Archangel, and the Devil, for the body of Moses; will not Satan strive more eagerly for thy heart, and the soul of a Christian? But dedicated thou thine heart to thy Saviour, seeking the same from thee. The Apostle Paul, did writ to his dear friend Philemon, c Phile. 22. to prepare him lodging: Thy Lord and loving husband, saith to thee, prepare me lodging, even thy heart to be my dwelling place; study thou again I remember thee, to do three things for such preparation: First, to open thy heart, at the lest by praying to him, d Revel 3.7. who hath the key of David, to open the same: Secondly, by sweeping thy heart, with the Besom of repentance: Thirdly, by requesting him, more earnestly to come to thee. Let him that readeth this book, and him e Reve. 22.17. that heareth it, say, come now; when of his goodness he hath commanded, labour diligently to keep him. If the wiseman thus counselleth thee, concerning an earthly Physician; f Eccle. 38.12. Give place to him, let him not go from thee, for thou hast need of him; mayest not thou be also counselled, to give place to thy heavenly Physician, not to let him departed from thee, for thou hast continual need of him? We read of one Syrna, Stepha. daughter to Damethus King of Caria, that she was well content, to be married unto the Physician Podalirius, albeit a stranger, because he cured her, wounded with a fall from the house; she did retain and reverence her husband: Thou by sin, hast gotten a more dangerous and deadly fall; thy Mediciner vouchsafeth to heal thy sick soul; first, give then a place to him, and suffer him not to go from thee, labour greatly, ever to retain and reverence him. Entertain Christ remaining within thee Moreover, during his residence with thee, use all manner of diligence, employing thyself to the uttermost of thy power, to entertain him most kindly; study thou with thy whole endeavour to make a feast unto him, give to him the dishes and delicates wherewith he is fed, wherein he delights: O Christian, remember with consideration, that thou hast wonderful good reason, to make a feast unto thy blessed Saviour, remaining with thee. Did Abraham g Gene. 21.8. make a great feast, the same day that Isaac was weaned? Wilt not thou make a banquet to Christ, when thy soul is weaned from sin? Did Isaac make h Gene. 26.39 a feast to Abimelech King of the Philistims, when a Covenant was between them? Shalt not thou make a banquet to Christ, who hath made a Covenant with thee, who is King of Heaven and of all Nations? Did joseph i Ge c. 43.34. feast his brethren, especially his younger brother Benjamin? Shalt not thou feast thy Redeemer, k Rom. 8.29. the first borne among many brethren? l Exod. 18.12. Did Aaron and all the Elders of Israel, entertain jethro father in-law to Moses? They came to eat bread with him before God: shalt not thou labour with all industry, and carefulness to entertain him, thy m Isa. 9.6. everlasting Father, the Prince of peace, the Lord of life and salvation? We will now for thy edification briefly declare, With what entertainment Christ is feasted: Humility. what entertainment thou shouldst bring to Christ abiding within thee: first humility and lowliness of mind which our Lord much regardeth and rewardeth. For he will revive the spirit of the humble and give life to them that are of a contrite heart; also Them that be meek will he guide in judgement and teach the humble his way; for certainly the humblest shall be the greatest in the kingdom of heaven, the reward of humility and the fear of God; is riches, and glory, and life. Secondly, Sorrow. r 2. Cor. 7.10. Godly sorrow and true contrition for thy foolish sins and iniquities, s Psal. 51.17. the sacrifices of God are a contrite spirit a broken heart t joel 2.13. a rend heart with grief, u Act. 3.37. a pricked heart with sore displeasure for displeasing thy Saviour, x Isa. 58.14. chattering like a Crane, mourning as a done, a Mich. 4.10. sorrowing like a woman in travel, and thus b Psal. 126.5. sowing in tears shall reap enjoy, It is said more frequently then truly by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he is fortunate who liveth without sorrow: but Christians far more wisely, That he is unhappy and infortunate who liveth without sorrow and grief for his sins, the time of his trouble shall afterward come, so that, he shall c Reu. 16.10. gnaw his tongue for sorrow and vexation. Thirdly labour to have faith, without which d Eph. 3.17. Christ will not devil in thine heart, without the which thou hast not an eye to see him, neither an hand to apprehended him, nor a place to lodge him, seeing e Act. 15.9. faith is that which purifieth the heart, f Heb. 11.6. without the which it is impossible to please God. n Isa. 57.15. o Psal. 25.9. p Math. 18.4. q Prou. 22.4. Fourthly make haste to crucify and cast away thy sins displeasing him, Banishment of sin. even thy lewd g Eph 4.22. conversation in time past, the old man that is corrupt through deceivable lusts; if thou be Christ's, desirous to give him pleasant entertainment, thou wilt h Gal. 5.21. crucify the flesh with the affections thereof, thou will speedily remove the evil which displeaseth him, for as the Daughters of Heth i Gen. 26.35. were grief of mind to Isaac and Rebeckah, so our sins they weary jesus and grieve his holy spirit, also they annoyed and destroy the soul of man; the natural Poet saith truly. Quae laedunt oculos festinas demere, Horat. Epist. 2. quid si Est aninus, differs curandi tempus in annum. Let us use all diligence, With Regeneration. without delay to expel our heinous infirmities; which defile our hearts, displease our Saviour, and destroy our souls, that are much more to be regarded and cured then our bodily eyes. Fiftly k Eph. 4.23. be renewed in the spirit of our mind, and put on the new man which after God is created in righteousness and holiness, and feast thy Saviour with love obedience and with the fruits of true repentance, those are the savoury & pleasant meats which jesus loveth: Indeed Isaac delighteth to eat venison, but Christ is only feasted with regeneration. Tokens to know Christ entertained. Touching the tokens to know if Christ remain within thee, and be entertained by thee, observe; that as it is known when a King dwelleth l Gen. 27.3. within a hid place by their signs: First, There are Porters abiding at the gate and entry, not suffering vagabonds or beggars to enter within: Secondly, There is cleanness and honesty in the Courts, no dunghill or filthiness: Thirdly, There is magnificent, Stateliness and Tapestry in the Halles: Fourthly, There is honest company, Noble personages, Grave counsellors, Wise, Learned, and Godly men resorting hither: Fifthly, There is good furniture and plentiful provision, beseeming a Royal estate. So also it will be soon known, if the great King abideth within thee: 1. Than as m 2. Chro. 23.19. jehoiada set porters by the gates of the house of the Lord, even of the material temple of timber and stone, that none that was unclean should enter in; so thou wilt have a porter at the gate of the spiritual temple, thou wilt pray with the Prophet n Psal. 141.3. set a watch, O Lord, before my mouth and keep the door of my lips, thou wilt o job 31.1. make a covenant with thy eyes, that vanity come not within, by that way; thou wilt set a porter before thy ears and p Pro. 19.27. not hear the instruction that causeth thee err from the word of knowledge: 2. Thou wilt not have q Ephes. 4.29. corrupt communication in thy mouth, no r Ephes. 5.3. uncleanness shall be named by thee, s Colos. 4.6. thy speech always shall be gracious and powdered with salt; and thou shalt rightly t Isa. 19.18. speak the language of Canaan, to the glory of God, & to the use of edifying, that it may minister grace unto the hearers: 4. thou u 2. Cor 9.8. having all sufficiency in all things shalt abound in every good work: 5. and x Acts. 10.35. working righteousness shalt be accompanied by the holy Angels, and accepted with God; who will give unto thee contentment here, and happiness for ever: to whom with his son and holy spirit be eternal praise and glory. Amen. FINIS.